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that presided over the fates of the city, is introduced by the orator to plead her own cause before the tribunal of the emperors. "Most excellent princes," says the venerable matron, "fathers of your country! pity and respect my age, which has hitherto flowed in an uninterrupted course of piety. Since I do not repent, permit me to continue in the practice of my ancient rites. Since I am born free, allow me to enjoy my domestic institutions. This religion has reduced the world under my laws. These rites have repelled Hannibal from the city, and the Gauls from the Capitol. Were my gray hairs reserved for such intolerable disgrace? I am ignorant of the new system that I am required to adopt; but I am well assured, that the correction of old age is always an ungrateful and ignominious office." ^16 The fears of the people supplied what the discretion of the orator had suppressed; and the calamities, which afflicted, or threatened, the declining empire, were unanimously imputed, by the Pagans, to the new religion of Christ and of Constantine.

[Footnote 12: Ambrose repeatedly affirms, in contradiction to common sense (Moyle's Works, vol. ii. p. 147,) that the Christians had a majority in the senate.]

[Footnote 13: The first (A.D. 382) to Gratian, who refused them audience; the second (A.D. 384) to Valentinian, when the field was disputed by Symmachus and Ambrose; the third (A.D. 388) to Theodosius; and the fourth (A.D. 392) to Valentinian. Lardner (Heathen Testimonies, vol. iv. p. 372 - 399) fairly represents the whole transaction.]

[Footnote 14: Symmachus, who was invested with all the civil and sacerdotal honors, represented the emperor under the two characters of Pontifex Maximus, and Princeps Senatus. See the proud inscription at the head of his works.

Note: Mr. Beugnot has made it doubtful whether Symmachus was more than Pontifex Major. Destruction du Paganisme, vol. i. p. 459. - M.]

[Footnote 15: As if any one, says Prudentius (in Symmach. i. 639) should dig in the mud with an instrument of gold and ivory. Even saints, and polemic saints, treat this adversary with respect and civility.]

[Footnote 16: See the fifty-fourth Epistle of the tenth book of Symmachus. In the form and disposition of his ten books of Epistles, he imitated the younger Pliny; whose rich and florid style he was supposed, by his friends, to equal or excel, (Macrob. Saturnal. l. v. c. i.) But the luxcriancy of Symmachus consists of barren leaves, without fruits, and even without flowers. Few facts, and few sentiments, can be extracted from his verbose correspondence.]

But the hopes of Symmachus were repeatedly baffled by the firm and dexterous opposition of the archbishop of Milan, who fortified the emperors against the fallacious eloquence of the advocate of Rome. In this controversy, Ambrose condescends to speak the language of a philosopher, and to ask, with some contempt, why it should be thought necessary to introduce an imaginary and invisible power, as the cause of those victories, which were sufficiently explained by the valor and discipline of the legions. He justly derides the absurd reverence for antiquity, which could only tend to discourage the improvements of art, and to replunge the human race into their original barbarism. From thence, gradually rising to a more lofty and theological tone, he pronounces, that Christianity alone is the doctrine of truth and salvation; and that every mode of Polytheism conducts its deluded votaries, through the paths of error, to the abyss of eternal perdition. ^17 Arguments like these, when they were suggested by a favorite bishop, had power to prevent the restoration of the altar of Victory; but the same arguments fell, with much more energy and effect, from the mouth of a conqueror; and the gods of antiquity were dragged in triumph at the chariot-wheels of Theodosius. ^18 In a full meeting of the senate, the emperor proposed, according to the forms of the republic, the important question, Whether the worship of Jupiter, or that of Christ, should be the religion of the Romans.