us now contemplate the fruits which that faith continued to produce.

The holy men of this period may be divided into two classes those who spent their time in a private religious life, and those who were engaged in the ministry of the Church. I shall mention some of the most remarkable men in each class successively.

Many of the most truly pious and holy men whom these ages produced, were among those who lived retired from the world, and who were engaged solely in the service of God. A life entirely devoted to religion, and separated from all domestic cares, pleasures, and occupations, had been the characteristic of the ascetics and sacred virgins* even from the time of the apostles; but the monastic or solitary life was first exhibited on a broad scale by Antony and his disciples in Egypt, at the latter end of the third and beginning of the fourth century.

In the present age it is, perhaps, difficult to appreciate justly the religious character of ascetic religion in the early Church. The monastic system of later ages, with its wealth, its indolence, the spirit of superstition or of worldly intrigue which have too frequently disgraced it, not to speak of still more unworthy and degrading faults, has but too justly excited the strongest feelings of disapprobation. But we should do an injustice to the Christian Church generally, if we imagined that such corruptions originally prevailed; or that the saints and martyrs lent their countenance to institutions, which were either in contradiction to the holy Scripture, or injurious to Christian piety, charity, and devotion.

The Christian who best knows his own heart will most deeply feel the continual tendency of the world, with all its busy thoughts and interests, to deaden his sense of religion, and to withdraw him from the love and service of his Crea

* [These certainly did not exist as distinct classes before the end of the second century; nor even then, in any thing resembling the form of monkery.-AM. ED.]

tor.

He will feel that even the best and purest sympathies of life require the chastening influence of solemn recollections and self-denial, to prevent their becoming hindrances in the way of his salvation. Our Lord has said, "He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of And he that taketh not up his cross and followeth after me, is not worthy of me.'

me.

It was this that, in those early ages, led many earnest Christians, who felt their own infirmities, and sought for salvation, to relinquish the world, its wealth, its pleasures, its business and temptations, and to retire into quiet places, far from the noise of cities and the ordinary haunts of men, where the labour of their own hands procured for them the simplest food on which human life could be sustained, and garments proportioned at once to their poverty and the hu mility of their spirit. Thus having fulfilled the apostolic precept, to "work," and content with food and raiment, the simple objects to which Christ limited his disciples' earthly wishes, they devoted their lives to repentance, to rigorous self-examination, to prayer and psalmody, to the study of God's word, to the continual reception of the sacrament of Christ's body and blood, to works of charity towards the sick and afflicted; in a word, to all the parts of a life entirely religious, and to continual preparation for death. They literally followed the advice of our Lord to his disciples, "Sell that ye have, and give to the poor;" and after the example of our Lord and of his apostle St. Paul, and in accordance with their advice to those who were "able to bear it," they refrained from the permitted and honourable state of marriage, that they might "care for the things of the Lord; that they might be holy both in body and in spirit."" And who can be so cold and so uncharitable as to feel no sympathy with this holy zeal, this self-denying love of God?

11 Cor. vii. 34.

The contemplation of such instances of earnest religion ought rather to provoke us to a godly jealousy, to induce contrition for our own want of zeal, and to stimulate our faith. Those deeds of Christian devotion, the recital of which so deeply affected the eloquent and profound St. Augustine, and which were made the immediate instrument of his conversion, cannot be unworthy the attention of Christians in any age. It may not be difficult to point out instances of enthusiasm, of excessive mortifications, of superstition, and of errors, amongst some of the ancient solitaries; but it would be hard indeed to rival their religious zeal, their love of God, their ardent pursuit of salvation, and their resolution in casting aside every weight that could detain them in their Christian course.

ANTONY was born in Egypt, A.D. 251; and being left an orphan at an early age, he gave his paternal lands to the inhabitants of the place where he resided, and, having sold the rest of his possessions, he distributed them among the poor. Then associating himself with those who were zeal. ous in religion, he emulated all their virtues, and finding a religious life delightful in practice, though difficult at the commencement, he continually devised new methods of devotion, self-denial, and temperance. His food was bread and salt, and water for drink; and he frequently remained fasting for two or three entire days. He sometimes passed the night without sleep, engaged in continual prayer, in which a large part of the night was always spent. His couch was a mat, or more commonly the bare ground. After fif teen years thus spent, he retired to a ruined castle in the desert, where he remained in perfect solitude for twenty years, and where his existence only was known by those of his friends who approached and heard him singing psalms. At length he was prevailed on to come forth from his retreat, and it was then seen that he was indeed a holy man. His soul was calm, unshaken by sadness or joy; he was neither troubled to see the multitudes who came to visit him, nor

pleased with their applause. He was exceedingly meek, most benevolent, agreeable, and inoffensive to those whom he met and conversed with, even though they should differ from him. The sanctity of his life influenced many persons to follow his example, and place themselves under his guidance, and thus the monastic institution commenced in Egypt. St. Antony died in 356, at the age of 105. Amongst other instructions, he advised those who were desirous of avoiding sin, to occupy themselves with some employment; “and let each of us," he said, "remark and write down the actions and movements of his soul, as if we ought to render an account of ourselves to each other. Be assured, that the shame of being known, will cause us to cease from sin, and from evil thoughts: our own writing will supply the place of our brethren's eyes." St. Antony is said to have cured many sick persons by his prayers. His humility and reverence for the clergy was very great. He was so humble, that he bowed himself before bishops and presbyters; and, when consulted by deacons, he gave them his advice, but did not offer prayer before them. He knew no other language but the Egyptian, and was not able to read; but, by continual attention, he had perfectly learned the Scriptures. He was never ashamed to learn,―listened to every one,—and if any person made a useful remark, he acknowledged his obligation. His countenance was so pure and calm, so undisturbed by any passion, and so full of a holy joy, that they who had never seen him were able immediately to distinguish him amongst many other brethren. St. Antony supported himself by the labour of his hands, and whatever he possessed beyond his immediate necessities he gave to the poor. rarely left his retirement, except to plead the cause of those who were oppressed; for many persons brought their complaints to him, and urged his intercession in their favour with the magistrates. St. Athanasius was on terms of friendship with this venerable man; he induced him to come to Alexandria, for the purpose of declaring publicly his con

He

demnation of the Arian heresy; a circumstance which was of very great service to the cause of orthodoxy. When about to depart from this life, he called his disciples, and said, “I enter, as it is written, the path of my fathers; for I see that the Lord calleth me." Then recommending them to abstain from all communion with the Arians, and not to per mit his body to be carried into Egypt, lest it should be embalmed and preserved in houses, he continued, "Bury it yourselves, and cover it with earth, in some place known only to you. At the day of resurrection I shall receive it incorruptible from the hands of the Saviour. Farewell, my children. Antony departs, and is no more with you." Hav. ing thus spoken and embraced them, he died.

Next to Antony, the chief founders of monasteries in Egypt were Ammon and Pachomius. By the rule of the lat ter, his disciples were permitted to eat, drink, labour, and fast, as they pleased; but those who eat more abundantly were expected to perform more laborious works. On the first and last days of the week, all received the holy eucha, rist. They prayed twelve times in the day; and, when about to take food, they sang Psalms.

Ecclesiastical history has preserved several interesting anecdotes of these virtuous men. Pior was accustomed to take his food walking about; and when asked wherefore he did so, he said, “I wish not to regard my eating as a serious occupation, but as a superfluity." To another person, who made the same inquiry, he said, "It was in order that he might not be affected by any bodily enjoyment, even in eating.' Pambos, not knowing letters, went to some one to be taught a psalm, but having heard the first verse of the thirty-ninth psalm (" I said, I will take heed unto my ways, that I offend not with my tongue,") he would not hear the second verse, but departed, saying, that this one verse was sufficient for him, if he could learn it practically. And when he who -taught him the verse afterwards reproved him, because he had not for some months visited him, Pambos replied, that he