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Præconem in medio clamantem audire.
“ Huc accedite, quotquot pravitatem profitemini, dedecus
hominum,
Helluones, elatæ cervices, impudentes, superbi,
Meri potores, errones, contumeliosi, mollibus vestiti,
Mendaces, petulantes, citò falsum jurantes,
Populi voratores, in alienas possessiones rapaces
Injicientes manus, invidi, dolosi, infidi,
Adulatores potentium demissi, demissisque leones,
Ambigui, volubilis temporis mancipia,
Polypi in fabulis celebrati propter colorem,
Recèns matrimonio juncti, ferventes, adhuc lanuginem
ferentes,
Punes certè naturalis ignis, in oculis flagrantes
Tenebroso amore, cùm apertum fugeritis,
Ignari coelestium, recèns illuminati, fuliginosi,
Cum spiritu coruscante concurrente malitiâ.
Hùc accedite confidentes, latum omnibus paratum est solium.

Gregory complains that he has to contend with heretical and wicked Pastors. Ibidem.—line 141.

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* In homines, Gen. vi. 3.

IFANATICISM OF THE FOURTH CENTURY.
St. Gregory's account qf the Monks.

S. Gregorii Theologi Carmina. Secto 2. Tom. ii. p. 999.— (Bened. Edit. Parisiis, 1840)

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recollect that St. Anthony and his army of fanatics peopled the deserts in the fourth century, and that the celebrated Athanasius nwrote the life of St.

Sectio II. Ad Hellenium pro Monachis exhortatorium. 55 Horum alii speluncis et lectis humi in deserto Sponte paratis delectantur, ac domos oderunt, Ac urbium cætus fugiunt, cælestisque amant Cognatam sapientiæ tranquillitatem. Alii ferreis compedibus sese excruciant, Vitium debilitantes, dum caro debilitatur. Alii instar ferarum exiguis tectis Inclusi, ne humanis quidem oculis occurrunt. Sæpe autem viginti noctes et dies jejuni Mandant, quod Christi abstinentiæ dimidium est. Gloriabor ; ex his quidam fuit gregis mei ovis, Hinc oriundus ex oppido exiguo. Est qui linguam loquacem et labia silentio vinciat Ac mente solâ magnæ menti laudes immolet. Est qui totos annos in loco sacro Stans, puras extendat manus : Is nec palpebris somnum concessit; miraculum incredibile! Sed Christo defixus est, quasi vivens lapis. Cum isto vicinus corvus exiguæ partiebatur dapis Reliquias, unumque erat utrisque frustum Atque etiam in sacro monte, unde evectus est Christus, cùm homines reliquit passione expletâ, Vir sermone, et mente, et membris immobilis Stans, nivibus jactabatur et ventis. Nec cessit precibus virorum piorum Qui eum undique circumstantes amplectebantur : Sed fortiter Christo inhærebat magno regi, Mentem suam procul a mortalibus attollens : Donec,eo animam afflante, novam sedem circumstruxerunt, Cùm jam officiosum manum non sentiret. Ah horresco.

Anthony ; and when we also find that hundreds of the bishops of this age were Arians and Donatists, and when we read the description which has been given by Gregory Nazianzen of the pride and want of spirituality im mamy of the rest of the bishops, we cannot but feel persuaded that truly Apostolical Bishops and Christians in those days were ** rari nantes in gurgite vasto,'' and were greatly outnumbered by the worldly, the heretical, the famatical, and the superstitious; the last mentioned being supported by the acrimonious advocacy of the abusive Jerome. For am account of the superstitions of the fourth century consult ** Gilly's Life of Wigilantius,” a work which ought to find a place in every Protestant library.

Jerome's Fanaticism, and its impotence in eapelling evil desires.

Hieronymus ad Eustochium de Custodia Virginitatis. Epistola xxii. Tom. i. p. 172.—(Diligentiâ et labore Mariáni Victorii Reatini, Episcopi Amerini. Parisiis, 1602.)

Quia enim impossibile est in sensum hominis non irruere innatum medullarum calorem, ille laudatur, ille prædicatur beatus, qui ut coeperit cogitare sordida, statim interficit cogitatus, et allidit ad petram : petra autem Christus est. O quoties ego ipse in eremo constitutus, et in illa vasta solitudine, quæ exusta solis ardoribus horridum monachis præstat habitaculum, putabam me Romanis interesse deliciis. Sedebum solus, quia amaritudine repletus eram. Horrebant sacco membra deformia, et squalida cutis situm Æthiopicæ carnis obduxerat. Quotidie lacrymæ, quotidiè gemitus, et si, quando repugnantem somnus imminens oppressisset, nudâ humo vix ossa hærentia collidebam ; de cibis verò et potu taceo, cùm etiam languentes monachi aqua frigida utantur, et coetum aliquid recepisse, luxuria sit. Ille igitur ego, qui ob gehennæ metum talime carcere ipse damnaveram, scorpionum tantum socios, et ferarum, sæpe choris intereram puellarum, pallebant ora jejuniis, et mens desideriis æstuabat in frigido corpore, et ante hominem sua jam carne præmortuum, sola libidinum incendia bulliebant. Itaque omni auxilio destitutus, ad Jesu jacebam pedes, rigabam lacrymis, crine tergebam, et repugnantem carnem hebdomadarum inedia subjugabam. Non erubesco confiteri infelicitatis meæ miseriam : quin potius pango me non esse quod fuerim. Memini me clamantem diem crebrò junxisse eum nocte, nec prius a pectoris cessasse verberibus, quam rediret, Domino

* The Holy Spirit omly can purify the heart, and change its evil nature, ** If ye by the Spirit do mortify the deeds of the flesh,' &c. Rom. viii. Chains, tortures, &c. may agonize and weaken the body, but they cannot purify the heart. A chained tiger is still a tiger; a starved sow will return to her vomit, or long for it. If a tiger be transformed into a lamb a cage is no longer necessary for him ; if the sow be changed into a cleam animal it may have freedom of pasture without danger of its defilement. Man camnot by his owm devices change his nature, or mortify its evil desires. ** If any mam be in Christ he is a new creature," 2 Cor. v. 17. ** If any man have mot the Spirit of Christ he is mone of his," Rom. viii. 9. It is the prerogative of the Holy Ghost to create the heart anew. Jerome begins by stating that the true way is to look to Christ, and then, with marwellous inconsistency, he counsels a solitary life.

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