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operation of these religious motives was variously determined by the temper and situation of mankind. Reason might subdue, 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 misfortune; 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.[1] 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;[2] 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 life. Paula yielded to the persuasive eloquence of Jerom;[3] and the profane title of mother-in-law of God[4] tempted that illustrious widow to consecrate the virginity of her daughter Eustochium. By the advice, and in the company, of her spiritual guide, Paula abandoned Rome and her infant son; retired to the holy village of Bethlem; founded an hospital and four monasteries;
- ↑ Thomassin (Discipline de l'Eglise, tom. i. p. 1426-1469) and Mabillon (Oeuvres Posthumes, tom. 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.
- ↑ Jerom's devout ladies form a very considerable portion of his works: the particular treatise which he styles the Epitaph of Paula (tom. i. p. 169-192 [ep. 108]) is an elaborate and extravagant panegyric. The exordium is ridiculously turgid: "If all the members of my body were changed into tongues, and if all my limbs resounded with a human voice, yet should I be incapable," &c.
- ↑ Socrus Dei esse cœpisti (Jerom, tom. i. p. 140, ad Eustochium). Rufinus (in Hieronym. Op. tom. iv. p. 223), who was justly scandalized, asks his adversary, From what Pagan poet he had stolen an expression so impious and absurd?
