He was not only possessed of courage, but was also prudent, temperate, and just, and was besides adorned with many personal attractions. He had so much greatness of mind, that when the soldiers proposed to associate a colleague with him in the government, he made the following memorable reply. "When there was no emperor it depended upon you to place in my hands the reins of empire. But now that I have received them, it is my office, and not yours, to direct public affairs." The soldiers admired this answer, and acted ever after in subjection to his authority. He sent for his brother from Pannonia, and gave him a share in the government. This was by no means a prudent measure, although his brother had not at that period imbibed corrupt doctrines. He gave him the government of Asia and of Egypt, reserving that of Europe for himself. He then went to the West and established the observance of justice, and the preaching of religion. Auxentius,' bishop of Milan, who had been excommunicated by several councils, on account of having embraced the errors of Arianism, died about this time. The emperor, in consequence of this event, sent for the bishops, and addressed them in the following words, "You who have so deeply studied the doctrines of the Holy Scriptures, must be well acquainted with what qualities are required in those who are raised to the office of the priesthood. You also know that it is necessary that they should instruct the people, not by precept only, but by example, and by living in the practice of every virtue, and that they should attest the truth of their doctrines by their life and conversation. Place, therefore, in the bishopric of this city a man to whose authority we who are at the head of the empire may sincerely bow our heads,2 and whose reprimands we may be able to receive as salutary medicine; for we are men and are liable to fall."

1 Theodoret here observes no correct order of time: for the death of Auxentius happened a. D. 374, ten years after the accession of the emperor Valentinian.

This was the posture in which it was customary for the faithful to receive the episcopal blessing when they met their bishop. Compare Sozomen, Eccl. Hist. b. viii. ch. 13, and the 3rd Hom. of St. John Chrysostom to the people of Antioch.

CHAP. VII.-ORDINATION OF AMBROSE TO THE CHURCH

OF MILAN.

WHEN the emperor had ceased speaking, the synod signified to him that such reliance was placed on his wisdom and piety, that it was desired that he should himself elect a bishop to the vacant office. But he replied, "This undertaking is beyond my ability. You, who are filled with Divine grace, and who have received Divine light, are better able to make the election than I am." The bishops, therefore, left the palace, and held a conference together. The citizens in the mean time assembled tumultuously, and contended about the election. Those who had received the pernicious opinions of Auxentius demanded to have a bishop of the same sentiments. While those who had adhered to sound doctrines desired a pastor of the same faith as themselves. Ambrose, who was then governor of the province, hearing of the dissensions, and fearing that a sedition would ensue, hastened to the church. At his appearance all disputes ceased; and the contending parties declared with one voice that they chose Ambrose as their bishop. He had not then been baptized. The emperor, on being informed of the election of the people, ordered that the object of their choice should be immediately baptized and ordained; for he was acquainted with the rectitude and purity of his sentiments, and he regarded the unanimous consent of the opposite faction as a proof of the Divine will. After Ambrose had received the holy rite of baptism, and had been invested with the episcopal dignity, the excellent emperor, who was present during the ceremony, returned thanks to the Lord and Saviour in the following words: "I thank thee, O Lord Almighty, that Thou hast committed the charge of souls to the very man whom I had appointed to that of the persons of my subjects, and for having thus demonstrated my choice to have been just."

A few days afterwards, as St. Ambrose was talking with much freedom to the emperor, he blamed the enormities committed by the heads of government in the discharge of their functions. "I have long observed," replied the emperor, "your fearless independence of speech, yet I did not on this account oppose your ordination; on the contrary, I consented

to it. Deal with the diseases of our soul in the mode that is inculcated by the Divine law." These things were said and done by the emperor at Milan.

Being informed that disputes had arisen in Asia and in Phrygia respecting religious doctrines, the emperor commanded that a council should be held in Illyria; and he afterwards sent an account of the decrees and decisions of this council to those who were then engaged in dispute. The bishops assembled in Illyria decreed that the confession of faith signed at Nice should be universally established. The emperor also wrote to exhort the disputants to acquiesce in the decree; and in this letter he conjoined his brother's name with his own. I shall introduce it here, because, while it clearly evinces the piety of Valentinian, it shows that at that period Valens held orthodox doctrines.

CHAP. VIII.-LETTER FROM THE EMPERORS VALENTINIAN AND VALENS, ADDRESSED TO THE DIOCESES OF ASIA RESPECTING CON

SUBSTANTIALITY.

"THE great and victorious emperors Valentinian, Valens, and Gratian, to the diocesan bishops of Asia, Phrygia, Carophrygia, and Pacatiana. Peace be unto you in the Lord.

"The council assembled in Illyria have declared after a prolonged and accurate examination of the subject, that the Father, the Son, and the Holy Ghost are of the same substance. The members of the council do not swerve either from this doctrine, or from the public duties of their office; and they duly obey the Lord of all. We have ordered this doctrine to be preached. We would not that any person should be able to say that he followed the religion of the Monarch of the earth, without regard to the doctrines revealed for our salva→ tion. For in the gospel of God we find the following precept, 'Render unto Cæsar the things that are Cæsar's, and to God the things that are God's.' What do you, O bishops, who are intrusted with the words of salvation, say to this? If your faith be in accordance with that which we have propounded, then you will love one another, and will desist from

1 Baronius in his Annals, A. D. 365, attributes this letter to Valens alone.

the

abusing the authority of the emperor. Do not persecute1 those who serve God faithfully, who arrest by their prayers course of war, and who repel the attacks of apostate angels. For they drive away all evil demons by their perseverance in supplications; they bring to the public treasuries whatever sums are enjoined by law, and they do not resist the power of the government; they sincerely observe the commands of God the Supreme Ruler, while at the same time they submit to our laws. But you have shown yourselves to be opposed to our authority. We legislated for you from the first to the last, but you abandoned yourselves to evil. We desire to be innocent of your guilt; even as Pilate when he had questioned Christ, not desiring to slay him nor to give up to those who called out for him, turned towards the east,2 and taking water washed his hands, saying, 'I am innocent of the blood of this Just One.' So in the same way have we commanded that those who labour in the field of Christ are not to be persecuted nor oppressed, and that the stewards of the Great Ruler are not to be driven away; for we would not that your wickedness should reach a greater height during our reign, lest you should be led to trample upon the covenant of God, as was the case when the blood of Zacharias was shed. But the evil demon and those with whom he had co-operated were destroyed by Jesus Christ our King at the time of his coming down from above, and were given over to the punishment of death.

"The above decision was made in the presence of Megetius, Cicero, Damasus, Dailampus, and Vetrasius. We send you the decrees of the council that you may know what was there enacted. We subjoin the following brief summary of the doctrines of the council.

"We confess, according to the enactment of the great orthodox council, that the Son is of the same substance as the Father. We do not attach the same meaning to the

'He forbids the Arian party to persecute the orthodox adherents of the Nicene creed.

2 This fact is not recorded in any of the four Gospels: Valesius thinks that Theodoret found it in the Epistle according to the Hebrews. It was more probably a current tradition of the country, and one familiar therefore to the Eastern bishops.

3 Allusion is here made to "Zacharias the son of Barakias," who was slain "between the temple and the altar a little before the time of our Lord. (St. Luke xi. 51.)

term con-substantial as did those who formerly signed the formulary, nor as those persons still do who call the others their fathers; they set aside the true force of the word, and follow those who wrote that similarity only is signified by the term con-substantial, inasmuch as the Son is not similar to any of the other creatures which were made by Him, but bears resemblance to the Father alone. For those who thus explain the term, teach that the Son of God is a creature, which is great impiety, although they admit his superiority over other creatures. We believe, like the councils recently held at Rome and in Gaul, that the Father, the Son, and the Holy Ghost have but one and the same substance in three persons, that is to say, in three perfect natures. We confess likewise, according to the Nicean formulary, that the Son of God is of the same substance as the Father, that he took the form of man, was born of the Virgin Mary, and that he sojourned with men. That for our salvation he was born, suffered, died, rose again, and ascended into heaven. We believe that He will come again in a visible manner at the day of judgment, to give to every one according to his deeds, and that His divine power will then be manifested; for it was not man who was invested with Divinity, but it was God who assumed the form of humanity. We condemn those who hold other opinions. We also condemn those who do not sincerely anathematize him who said that, previous to being begotten, the Son existed not, but that before he was begotten he was power in the Father. For this is true of all the creatures which have not always been with God; but the Son is ever with God, having been begotten from all eternity.""

This was the summary of the faith drawn up by the emperor. I shall now insert that of the council.

CHAP. IX.-EPISTLE OF THE COUNCIL CONVENED IN ILLYRIA RESPECTING THE FAITH."

"THE bishops of Illyria to the churches of God, and to the diocesan bishops of Asia, Phrygia, Carophrygia, and Pacatiana. Peace be unto you.

That is, those who were called "fathers" by the Semi-Arian party. See Socrates, Eccles. Hist. b. ii. sub fin.

2 This council Baronius assigns to the year A. D. 365. Valesius would place it A. D. 371.