9 In the preface to a very ancient Milanese missal it is said of St. Agatha that as she lay in the prison cell, torn by the instruments of torture, St. Peter came to her in the form of a Christian physician, and offered to dress her wounds; but she refused, saying that she wished for no physician but Christ. St. Peter, in the name of that Celestial Physician, commanded her wounds to close, and her body became whole as before. (Tillemont, tome iii. p. 412.) 10 See her acts in Ruinart. 11 St. Jerome, _Ep._ xxxix. 12 “Definitio brevis et vera virtutis: ordo est amoris.”—_De Civ. Dei_, xv. 22. 13 Besides the obvious points of resemblance in the common, though not universal, belief that Christians should abstain from all weapons and from all oaths, the whole teaching of the early Christians about the duty of simplicity, and the wickedness of ornaments in dress (see especially the writings of Tertullian, Clemens Alexandrinus, and Chrysostom, on this subject), is exceedingly like that of the Quakers. The scruple of Tertullian (_De Coronâ_) about Christians wearing laurel wreaths in the festivals, because laurel was called after Daphne, the lover of Apollo, was much of the same kind as that which led the Quakers to refuse to speak of Tuesday or Wednesday, lest they should recognise the gods Tuesco or Woden. On the other hand, the ecclesiastical aspects and the sacramental doctrines of the Church were the extreme opposites of Quakerism. 14 See the masterly description of the relations of the English to the Irish in the reign of Queen Elizabeth, in Froude’s _History of England_, ch. xxiv.; and also Lord Macaulay’s description of the feelings of the Master of Stair towards the Highlanders. (_History of England_, ch. xviii.) 15 See on the views of Aristotle, Labourt, _Recherches historiques sur les Enfanstrouvés_ (Paris, 1848), p. 9. 16 See Gravina, _De Ortu et Progressu Juris Civilis_, lib. i. 44. 17 “Nunc uterum vitiat quæ vult formosa videci, Raraque in hoc ævo est, quæ velit esse parens.” Ovid, _De Nuce_, 22-23. The same writer has devoted one of his elegies (ii. 14) to reproaching his mistress Corinna with having been guilty of this act. It was not without danger, and Ovid says, “Sæpe suos utero quæ necit ipsa perit.”