dark and implacable genius of superstition. Their mutual resolution was supported by the example of millions, of either sex, of every age, and of every rank ; and each proselyte, who entered the gates of a monastery, was persuaded that he trod the steep and thorny path of eternal happiness.[1] But the operation of these religious motives was variously determined by the temper and situation of mankind. Reason might sub- due, or passion might suspend, their influence; but they acted most forcibly on the infirm minds of children and females; they were strengthened by secret remorse or accidental mis- fortune; and they might derive some aid from the temporal considerations of vanity or interest. It was naturally supposed that the pious and humble monks, who had renounced the world to accomplish the work of their salvation, were the best qualified for the spiritual government of the Christians. The reluctant hermit was torn from his cell, and seated, amidst the acclamations of the people, on the episcopal throne ; the monasteries of Egypt, of Gaul, and of the East supplied a regular succession of saints and bishops; and ambition soon discovered the secret road which led to the possession of wealth and honours.[2] The popular monks, whose reputation was connected with the fame and success of the order, assiduously laboured to multiply the number of their fellow-captives. They insinuated themselves into noble and opulent families; and the specious arts of flattery and seduction were employed to secure those proselytes who might bestow wealth or dignity on the monastic profession. The indignant father bewailed the loss, perhaps, of an only son;[3] the credulous maid was betrayed by vanity to violate the laws of nature; and the matron aspired to imaginary perfection, by renouncing the virtues of domestic
- ↑ Chrysostom (in the first tome of the Benedictine edition) has conseorated three books to the praise and defence of the monastic life. He is enoouraged, by the example of the ark, to presume that none but the elect (the monks) can possibly be saved (1. i. p. 55, 56). Elsewhere indeed he becomes more merciful (1. iii. p. 83, 84) and allows different degrees of glory, like the sun, moon, and stars. In this lively comparison of a king and a monk (1. iii. p. 116-121) he supposes (what is hardly fair) that the king will be more sparingly rewarded and more rigorously punished.
- ↑ Thomassin (Discipline de l'Eglise, torn. i. p. 1426-1469) and Mabillon (Oeuvres Posthumes, torn. ii. p. 115-158). The monks were gradually adopted as a part of the ecclesiastical hierarchy.
- ↑ Dr. Middleton (vol. i. p. 110) liberally censures the conduct and writings of Chrysostom, one of the most eloquent and successful advocates for the monastic life.
