Scenes were witnessed in Rome, in connexion with ecclesiastical proceedings, which, so far from presenting an instructive and beneficial contrast to the flagrant disorders of society at the time, were of the very same description. "Damasus and Ursinus being extremely ambitious for the episcopal dignity, contended for it so fiercely, that, in the quarrel, were inflicted wounds and death; when Juventius, the prefect of Rome, not being able to repress these outrages, retired from the city. Damasus overcame. In the church of Licinius, where there was an assembly of Christians, a hundred and thirty-seven were killed in one day; and it was a long time before the excitement of the people was calmed." "Do not deny," proceeds the heathen historian, "that considering the wealth of the city, they who covet such things are justified in pursuing them, even though it be with contention, since, having obtained these honours, they will be enriched with the oblations of matrons, and will ride, sumptuously clad, in chariots, and make profuse entertainments, vying with regal banquets. But surely they might be happy, if disregarding the grandeur of Rome, which they allege as a reason for their luxury, they would follow the example of provincial bishops, who, by the plainness of their table, and their unostentatious dress and manners, commend themselves to the Divine Being as men of purity and religion."[9] There is no doubt of the truth of this statement, respecting the episcopal quarrel, as it is corroborated by Socrates and Sozomenes, who were Christian historians: and while the satirical remark of the pagan writer, respecting the luxury of the bishops of Rome, throws a sad light on the state of the church in that city, his admission relative to the simplicity and virtues of some of the provincial pastors, shows that Christianity was still yielding its own proper fruit in other places. Christianity, thus corrupted and secularized, was not likely to produce a salutary influence upon society, and to retard the progress of moral decay and dissolution in the Roman state. Besides, Christianity, such as it was, had by no means been universally embraced in Rome, though the emperors had adopted the profession of Christianity, and laws had been made for its support. Paganism was still the religion of many. In the year A.D. 384, the senate petitioned that the altar of victory might be restored in the senate-house; and, at the time of Alaric's invasion, there were some of the same assembly, who recommended that Rome should endeavour to avert impending calamities, which they attributed to the anger of the gods, on account of the spread of Christianity, by offering, as of old, sacrifices to their honour, in the capitol, and other temples. Pagan rites, too, were no doubt sometimes performed in private, till a late period; for though the laws forbade them, the magistrates seem to have displayed a tolerant spirit toward the lingering vestiges of