CHAP. XX. Didymus. Gregory Nyssen banished in A. D. 374 such cases; and those few in all ages who stand superior to the rest of mankind in talents, and yet love genuine godliness, are only secured and hedged in by the Divine goodness, through a charitable course of discipline, often more severe than is needful for other Christians. Didymus of Alexandria may be fairly matched with Apollinarius, in greatness of understanding and accomplishments. Though he lost his sight at the age of five years, he became so vigorous and successful a student, that he was renowned for his skill in philosophy, rhetoric, and geometry. He filled the chair of the famous school of Alexandria with vast applause. Origenism was his favourite system, though, as far as appears, he continued always sound, and I hope, humble and holy, in Christian doctrine. His treatise on the Holy Spirit, of which only the Latin translation by Jerome has come down to us, is perhaps the best the Christian world ever saw on the subject. And whatever has been said, since that time, in defence of the divinity and personality of the Holy Ghost, seems, in substance, to be found in that book. Gregory Nyssen, brother of the famous Basil, was the bishop of Nyssa, a city of Cappadocia. Basil, and two of his brothers, embraced a solitary life; but Gregory married, and lived in society. Under Valens, he was faithful, and had the honour Restored in to be expelled from his church. In the In the year 378, 378. Died in 379. he was restored. He died toward the end of the century. In a catechetical discourse, he shows a sound judgment, in laying down different rules of argumentation with Pagans, Jews, and Heretics. To defend the incarnation of God, he shows that man is fallen, and corrupted, and can be recovered only by his Creator; and hence, that the Word who created him, came himself to raise him again. He shows also, that to be born of a virgin, to eat, to drink, to die, and to be buried, are not things unbecoming the holy nature of God, because there is no sin in them; and that the Divinity, united to man, lost not its perfections, any more than the soul loses its properties by its union with the body. Once visiting Jerusalem, he was hospitably received by three religious ladies of note there, Eustathia, Ambrosia, and Basilissa, and contemplated with delight the scenes of our Lord's abode on earth. But he tells us, that he found there little of true religion, and returned sorrowful to Antioch, whence he wrote to the three ladies, and cautioned them against being imposed on by those, who desired to make a prey of them. Being asked by a friend, whether it was an essential part of religion to make a pilgrimage to Jerusalem, he answered in the negative, and that a man had more reason to expect the Spirit of God in Cappadocia, where true piety prevailed, than at Jerusalem, where, it seems, religion was run to a very low ebb. Thus much for Gregory Nyssen, whose piety at least deserves our regard, though as an author, he is in no very high estimation*. CENT. IV. СНАР. XXI. EPHRAIM THE SYRIAN. SOME other persons, who lived in this century, will, on several accounts, deserve a more distinct attention. I shall begin with Ephraim the Syrian, who was born at Nisibis in Mesopotamia, of Christian parents, and was educated with great care from his infancy. His turn of mind from childhood was devout, studious, and contemplative, to an extreme degree. And since few persons in that age knew how to unite the real Christian life with the practice of all the duties of society, it is not to * Du Pin. Cave. CHAP. XXI. XXI. CHAP. he wondered at, that the solitary taste prevailed much in Ephraim. It is rather a proof of uncommon good sense or charity, or of both, that at length he could be induced to quit his solitude *, and live in the great city of Edessa, for the sake of enjoying the benefit of Christian assemblies, and of rendering himself useful to his fellow-creatures. He wrote much on the Scriptures, and composed various devotional pieces in the Syriac, his native tongue; which in his own lifetime were translated into Greek, and were much admired by all the eastern churches. He never was advanced further in the ecclesiastical state, than to the office of deacon, and once he took a very extraordinary method to avoid being preferred to the office of a bishop. He feigned madness; and escaped. The reader will recollect something similar in the conduct of Ambrose, and may take occasion to lament the unhappy extremes of opposite kinds, which in different ages, have disfigured the Church. In Ephraim's days, the pastoral character appeared to good men awful beyond measure, requiring little less than angelical virtue. In our days, is not conveniency and love of gain frequently the principal motive, and decency of character the principal qualification? A noted heretic, named Harmonius, the son of Bardesanes, industriously employed himself in composing religious hymns for the use of the Syrians, in which he interspersed his father's heretical notions, and the philosophy of the Greeks. Ephraim, whose views of the fundamentals of Christian faith were strictly sound, and to whom the faith of the Gospel was precious, made himself master of the measures and tunes, and, in the use of them, composed Christian hymns, which were well received by the Syrians, and sung to the same tunes as those of Harmonius. He wrote also a discourse on the utility of psalmody, and exploded idle songs and dancing. Sozom. B. III. c. 16. Let this be regarded as a proof of his zeal and industry. Not long before his death, he gave an instance of charity that deserves to be recorded. A severe famine raged in Edessa, and many indigent persons died for want. He waited some time, to see if any would step forth to relieve them; but finding little appearance of this, the compassion of his heart at length broke through all the unhappy monastic restraints, by which, even in Edessa, he had precluded himself from doing much good to the church; and going among the rich and wealthy, he vehemently reproved their inhumanity. They did, what persons of the same character do in all ages; they cleared themselves of avarice, but excused themselves, on account of the difficulty of finding a proper person, whose discretion and fidelity might be trusted in the distribution of their alms. Do you think me competent to this office? replied Ephraim. All owned it without hesitation. "Then I will undertake it." Receiving their contributions, he caused three hundred beds to be brought into the public cloisters of the city, and the infirm to be placed on them, and he furnished them both with food and medicine. He took care also of strangers, and of those whom want had driven out of the country, and provided them all with necessary accommodations, till the dearth was abated. How much is it to be regretted, that mistaken ideas of piety, into which young converts are very apt to fall, should have deprived the Christian world of so much benefit, as might have arisen from the talents and virtues of Ephraim! In this occasional sally, we see the outlines of A GENERAL INFIRMARY, drawn and brought into practice by a monk! That men, who mix with the world continually, should be covetous and selfish, will surprise no man, who knows human depravity. And what advantage did Satan gain, in these times, *Sozom. B. III. c. 16. CENT. IV. CHAP. when the best and most excellent men hid themselves from the world, and as much as possible attended only to the cultivation of private virtues ! A strong proof this, of the low and reduced state of Christian knowledge. And as I know nothing more worth recording of the life of Ephraim, let us take a short view of his writings, in order to discover, if we can, the spirit of his religion. If I mistake not, we may see by a few quotations, which will serve instead of many, in a case where the character is exceedingly uniform, that his Christian love was much greater than his light, and that few men were better furnished and prepared for the very best use of evangelical consolation, if the theology of his time had afforded him easy access to it. Speaking of love, he says, "Blessed is the man who possesses love, and with it departs to God; for He, knowing his own, will receive him into his bosom; he shall be a companion of angels, and reign with Christ. By love, God the Word came upon earth; by it, paradise has been opened to us, and an entrance has been shown to all into heaven. Being enemies to God, by love we were reconciled. We may justly say, that God is love, and he that dwelleth in love, dwelleth in God *." Hear him mourn over himself, and judge what a sense he had of natural depravity. "From my childhood I have been a vessel unprofitable and dishonourable. Warning others, I have fallen myself into their evils twofold. Wo is me whence can there be any refuge, unless the mercies of God shine quickly upon me. Nor is there any hope of salvation from works: While I speak of purity, I am thinking of uncleanness: While I am uttering rules for the conquest of the passions, my own are inwardly raging night and day. What excuse can I make? Alas! what a scrutiny must I undergo! I have had the form without the power of godliness. * Ephraim's Works. Oxon. E |