395 “Pride, under such training [that of modern rationalistic philosophy], instead of running to waste, is turned to account. It gets a new name; it is called self-respect.... It is directed into the channel of industry, frugality, honesty, and obedience, and it becomes the very staple of the religion and morality held in honour in a day like our own. It becomes the safeguard of chastity, the guarantee of veracity, in high and low; it is the very household god of the Protestant, inspiring neatness and decency in the servant-girl, propriety of carriage and refined manners in her mistress, uprightness, manliness, and generosity in the head of the family.... It is the stimulating principle of providence on the one hand, and of free expenditure on the other; of an honourable ambition and of elegant enjoyment.”—Newman, _On University Education_, Discourse ix. In the same lecture (which is, perhaps, the most beautiful of the many beautiful productions of its illustrious author), Dr. Newman describes, with admirable eloquence, the manner in which modesty has supplanted humility in the modern type of excellence. It is scarcely necessary to say that the lecturer strongly disapproves of the movement he describes. 396 Thus “indagatio veri” was reckoned among the leading virtues, and the high place given to σοφία and “prudentia” in ethical writings preserved the notion of the moral duties connected with the discipline of the intellect. 397 St. Augustine reckoned eighty-eight sects as existing in his time. 398 See a full account of these persecutions in Tillemont, _Mém. d’Histoire ecclés._ tome vi. 399 Socrates, _H. E._, iv. 16. This anecdote is much doubted by modern historians. 400 Milman’s _Hist. of Christianity_ (ed. 1867), vol. ii. p. 422. 401 St. Athanasius, _Historical Treatises_ (Library of the Fathers), pp. 192, 284. 402 Milman, _Hist. of Christianity_, ii. pp. 436-437. 403 The death of Arius, as is well known, took place suddenly (his bowels, it is said, coming out) when he was just about to make his triumphal entry into the Cathedral of Constantinople. The death (though possibly natural) never seems to have been regarded as such, but it was a matter of controversy whether it was a miracle or a murder. 404 Socrates, _H. E._, vii. 13-15. 405 Milman, _Hist. of Latin Christianity_, vol. i. pp. 214-215. 406 Milman, _Hist. of Christianity_, vol. iii. p. 145. 407 Milman, _Hist. of Latin Christianity_, vol. i. pp. 290-291. 408 Ibid. vol. i. pp. 310-311.