The Ecclesiastical History of M. L' Abbé Fleury. From the second Ecumenical Council to the end of the Fourth Century. Translated, with Notes, and an Essay on the Miracles of the period.

A GOOD Ecclesiastical History is one of the greatest of all the desiderata in our national literature. The very principles of the Church of England seem to throw her members upon the line of inquiry, and that, too, in a region singularly hard to explore without the assistance of an experienced and trustworthy guide. The Church of England makes no pretension to infallibility. Dogmatic statements, binding decrees, peremptory rules, these, whether rightly or wrongly, (a question not to the present point,) are, as a matter of fact, no part of her system, but rather alien to her genius. Her standard of appeal, in matters of doctrine and discipline, is Holy Scripture, as interpreted by the voice of the Ancient Church. Now, in these days of praiseworthy curiosity, and especially on all subjects of a religious and ecclesiastical nature, persons are naturally and rightly desirous of know. ing what actually was the general line of teaching and practice in former ages of Christianity; an inquiry which our own Church, as is evident, far from discouraging, even challenges. And such curiosity is further stimulated by the fact, that the religious views of the Ancient Church have been very variously represented, according, if one may judge, to the wishes, or at least unconscious bias, of different theologians. The Catholic Church in communion with the see of Rome finds in the general voice of Antiquity a clear witness to her actual system of belief and worship, not, indeed, in all its details, but in the leading principles to which those details admit of being referred. On the other hand, it is well known that the English Reformers professed to discover, in the very same authorities which the Catholic Church has always pleaded in her own behalf, the sanction of those material, and, as GENT. MAG. VOL. XIX.

many consider them, radical changes to which they and their foreign coadjutors in the same work were instrumental. In the midst of these conflicting testimonies, earnest and reasonable Christians of our own communion are anxious for the opportunity of forming an independent judgment upon matters of such very solemn importance yet the means of prosecuting such an investigation are, it need hardly be said, exceedingly little within the reach even of most clergymen, and still less of religious lay

men.

The writings of the great Ecclesiastical Doctors are both voluminous, and, from the language and style in which they are composed, difficult of access to the ordinary reader. Moreover, a merely partial or superficial study of them is more likely far to perplex and mislead than to assist the inquirer. Much gratitude is accordingly due to the learned persons at Oxford and elsewhere who have published, and are still engaged in publishing, translations of the chief patristic writings in a convenient form and at a moderate expense. Still, however, a learned, accurate, connected, and impartial history of the Christian Church, is a requisite by itself. No private and independent study of ancient ecclesiastical documents will ever supply the place of trustworthy guidance in the work towards which so many are now prompted, of forming some distinct idea of the general tone and spirit of the Church both in the earlier and later stages of its progress. For though the present argument turns principally upon the question of the earlier ages of Christianity, no suspicion must be entertained of a wish to contrast those ages with the times which followed them, as if fraught with any exclusive or even especial interest to the Christian student. The history of the Church from first to last is a phenomenon which may well excite wonder, even where it fails to command awe. What other system, power, or empire, can be named, whose annals reach over so 2 N

vast a period? What so insignificant in its beginnings, so immense in its developments ? What that comes before us with such a bold assertion of Divine authority, which lays claim to so many supernatural interpositions in its favour, and whose past triumphs and actual position seem to offer, even at first sight, so startling a confirmation of its august pretensions?

Yet English divines and literati have as yet done comparatively little towards enabling the less learned or less disengaged of their countrymen to regard this wonderful fact in all its bearings. The history of the Church, indeed, so far as it falls upon the line of the later Roman annals, has been treated with an abundance of learning and ability by the celebrated author of the "Decline and Fall;" but, whatever may be the value, in a Christian point of view, of Gibbon's work as the testimony of an adversary, it is plainly no substitute for what is here recommended, a complete, consecutive, and religious history of the Church. Nor is Mr. Milman's undertaking, honourable as it is to his talents and industry, and beyond question the nearest approach, as far as it has yet proceeded, to the work here supposed, calculated to supply the deficiency in question. At all events, the comparative obscurity, after some years existence, of a work so eminent in merits of a certain kind, and upon a subject of such general interest at the present moment, as the "History of Christianity," appears to shew that the Christian public of England is very unwilling to accept even high literary excellence, learning singularly varied and unaccompanied by a particle of pedantry, philosophical reflection in union with great playfulness of fancy, and power of composition especially calculated to recommend any subject upon which it is exercised, as a compensation for scrupulous reverence towards the written Word, and a concurrence with received modes of interpreting its sacred contents.

The only remaining work in our language which pretends to the character of an ecclesiastical history is Milner's "Church of Christ;" a book far too superficial, discursive, and full of unauthorised theories, to deserve the name. In saying this, it is far

from being intended to undervalue Milner's work, which no one can read without much interest, and no one can quit without feelings of deep respect for its amiable author. But it is no disparagement to any writer to deny him the praise of a successful historian of the Church. Rather, in the absence of any quarter among ourselves in which such praise could be bestowed without wearing the appearance of satire, we may well feel grateful to those who have endeavoured, even in a popular and sketchy way, like Milner, to convey an idea of the wonders which the Gospel has wrought upon the face of the earth, and yet more upon the hearts of its most consistent professors.

In this dearth of native contributions to one important branch of literature, theological students have been driven upon foreign countries to satisfy their need. And thus, while the Calvinistic party in our Church has always espoused Milner, the celebrated work of Mosheim has hitherto been the text-book with what is called the more orthodox school. Mosheim's book is the direct opposite to Milner's. With far more of learning than Milner, his work exhibits far less of the appearance of piety and thoughtfulness. Where Milner is discursive, he is painfully matter-of-fact; and even Milner's erroneous theories, maintained, at least, with ingenuity, are a relief by comparison with his utter want of ethical tone.

The translation of Fleury, which has given rise to these remarks, is an attempt to supply, likewise from a continental source, this great and acknowledged vacuum in the ecclesiastical literature of our own country. Fleury, unlike Gibbon, is a Christian, and a religious man; and whereas Mr. Milman almost seems to speak without due reverence of some of the Scripture miracles, Fleury receives, not them only, but the miracles of the Church in addition. Scepticism, at least, or irreligion, cannot be imputed to him, even by an enemy; and undoubtedly the line of credulity (as it may be called) falls in better with the present and growing temper of the Church of England than that of doubt, though it is not questioned that something of a medium between these extremes would be still

Valentinian himself, made that same year, 385, on the twenty-third of February. They indeed who were guilty of high treason were excepted by those laws, as were also some others. In three days' time, these tradesmen were fined two hundred pounds' weight in gold, and they said that they were ready to give as much again, on condition that they might retain their faith. The prisons were filled with tradesmen; all the officers of the household, secretaries, agents of the emperor, and dependent officers who served under various counts, were kept within doors, and were forbidden to appear in public, under the pretence that they should have no part in the sedition. Men of higher rank were menaced with severe consequences, unless the Basilica were surrendered. In short, the persecution was so violent, that, had an opening been afforded, nothing could be expected but the utmost cruelty.

"At length, a fresh interview was sought with St. Ambrose, of which the following is his own description :-" -'I had a meeting with the counts and tribunes, who urged me to give up the Basilica without delay, on the ground that the emperor was but acting on his undoubted rights, as possessing sovereign power over all things. I made answer that, if he asked me for what was my own-for instance, my estate, my money, or the like, I would make no opposition; though, to tell the truth, all that was mine was the property of the poor; but that he had no sovereignty over things sacred. If my patrimony is demanded, seize upon it; my person, here I am. Would you take to prison or to death; I go with pleasure. Far be it for me to intrench myself within the circle of a multitude, or to clasp the altar in supplication for my life; rather I will be a sacrifice for the altar's sake.'" Pp. 89-91.

This narrative certainly sets forth the "Church of the Fathers" in a very engaging, as well as a very striking light; as the champion of Divine Truth, the combatant with the powers of the world, the enemy of tyrannical oppression, the friend of the poor, and the guide of the popular voice.

The "Penance of Theodosius," is another passage in ecclesiastical history which, like that just quoted, seems to throw light upon the words, "He shall refrain the spirit of princes, and is wonderful among the kings of the earth."

"When St. Ambrose returned to Milan, he refused to admit the Emperor Theo

"Ruffinus entreated St. Ambrose, telling him that the emperor was coming, [when the Saint] fired with Divine zeal, said, I forewarn you, Ruffinus, I will hinder him from advancing into the sacred vestibule if he will change his royal power into tyranny, joyfully will I too submit to the sword.' Ruffinus having heard these words, sent to inform the emperor, and advise him to stay in the palace. The emperor received the information in the midst of the marketplace, and said, 'I will go and receive the contumely which I have deserved.'

"When he came to the enclosure of the holy place, he did not go into the church, but went to the Bishop, who was sitting in the Auditory,* and besought him importunately to give him absolution. St. Ambrose said, that in coming as he did, he acted as a tyrant; that he had done madly against God Himself, and that he was treading His laws under foot.'

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I respect them,' replied the emperor; 'I have no wish to enter the sacred vestibule unlawfully; but I beseech you to free me from these bonds, and not shut the door against me, which the Lord hath opened to all those who repent.' 'What repentance,' said St. Ambrose, 'have you then shewn after so great an offence?' 'It is for you,' answered the

The Auditory was the place where the Bishop, with his Presbyters, used to receive the salutations of the faithful as they went to the church.

The offence, it will be remembered, consisted in the treacherous slaughter, by order of the emperor, of 7000 Thessalonians, who had risen upon the commander of the imperial forces. Theodosius relented after giving the order, and sent to countermand it, but too late.

emperor, to prescribe what I ought to do :' Upon which St. Ambrose ordered him to do public penance. . and moreover required him to pass a law that no person should be put to death within thirty days after sentence was passed. The emperor accepted both these conditions.

Then St. Ambrose immediately took off the excommunication, and permitted him to come into the church. However, the emperor did not pray either standing or kneeling; but, having stripped off his imperial robes, which he did not resume during the whole course of his penance, he remained prostrate on the pavement, repeating these words of David: My soul cleaveth to the dust. O quicken Thou me according to Thy word. As he uttered this, he tore his hair, struck his forehead, and watered the pavement with his tears, imploring mercy. The people seeing him thus humbled, prayed and wept with him, and he retained his concern for this sin all the rest of his life." pp. 178-180.

These extracts will serve to give the reader an idea of the merits of the present translation, which are not inconsiderable. It is moreover enriched by some very learned notes, turning simply upon matters of fact, as distinct from controversial questions; the object of which seems to be that of drawing attention to certain principles and usages of the ancient Church, which are sometimes confidently, but, as it appears, untruly, described as theories or inventions of later times.

The translation is prefaced by a long and elaborate essay on ecclesiastical (as distinguished from scriptural) miracles; which may be confidently recommended as one of the most masterly pieces of reasoning which has appeared since the days of Bishop Butler. The editor of Fleury, and consequently the writer of this dissertation, is shewn by the initials at the end of the Advertisement prefixed to the work, to be the Rev. J. H. Newman, Fellow of Oriel College.

Etruria Celtica.-Etruscan Literature

and Antiquities investigated, &c. By Sir William Betham, Ulster King of Arms, &c. &c.

(Continued from p. 49.) AMONG the most prominent and interesting of various topics which Sir William Betham's volumes embrace,

are the celebrated Round Towers: those mysterious edifices on which so many conjectures have been lavished, and that have given rise to some of the wildest ideas on the object of their construction, which the ever-creative imaginations of antiquaries could devise. Among these we may especially notice the opinion of the late Mr. O'Brien, that they were commemorative of Phallic rites, which conjecture our author observes,

"Propounded in Mr. O'Brien's abominable book,' as it is styled by the writer in the Quarterly Review, is entirely grounded on the solitary circumstance of the Irish word bot, signifying the phallus. His (O'Brien's) ignorance of the localities, as well as the doctrines of Buddhism, was extreme; he talks of Persian Buddhists, whereas it does not appear that the name of Budh was even known in that country."

Sir William appears to be compelled, in charity to the craft of antiquarian seers, to conclude that poor O'Brien was mad, and vindicates the Buddhists from his aspersions.

"His book throughout exhibits evidence of crazed intellect; Buddhism is not the worship of the phallus, nor in any degree obscene.... The Buddhist preached purity of morals, and good-will to man. Buddhism still prevails throughout the island of Ceylon and in the Burman empire; a more corrupted system also exists in China and Thibet. It once prevailed over the whole of the north of India and by the Brahmins and the followers of the the western peninsula ; but was driven out abominations of Siva." Vol. II. p. 192.

We are happy to concur with Sir W. Betham in dismissing entirely the idea that the round towers had any connexion with the Phallica.

Mr. George Petrie, in an essay addressed to the Royal Irish Academy, declares that the Round Towers were

belfries, and that they were also the strongholds or keeps for the jewels and treasure of the religious houses near which they are ever we believe found to be constructed. Mr. Petrie further Chronicles, the period at which two shewed from passages in the Irish

or three of these round towers were actually built; and this would fortify the opinion that the antiquity of these structures, undoubtedly considerable, has yet been much overrated.

Sir W. Betham finds in them a