While hundreds were fatally infatuated by this enthusiastic religion, the piety of thousands was more or less impaired by their mere admiration of it; and very few altogether escaped the sickening infection which its presence spread through the church. A volume might soon be filled with proofs of this assertion, drawn exclusively from the writings of those of the fathers who retained most of the vigor of native good sense, and who held nearest to the purity of Christian doctrine. The works of Chrysostom would afford abundant illustration of this sort. Let his Epistle to the Monks be singled out, which contains many admirable instructions and exhortations on the subject of prayer; and which, with much propriety, recommends the practice of ejaculatory supplication. Nevertheless, there is scarcely a passage quoted from the Scriptures in this piece that is not distorted from its obvious and simple meaning, in such a manner as would best comport with the practices and notions of the ascetic life. If the meaning put by Chrysostom upon the texts he adduces be the true one, then must a large part of the inspired writings be deemed altogether useless to those who have not abjured the duties of common life. Or if such persons may still be permitted to enjoy their part in the Scriptures, not less than the monks, then must we suppose a _double sense_ throughout the Bible. In fact the notion of a double sense flowed inevitably from the monkish institution, and wrought immense mischief in the church. Modern writers of a certain class have expatiated with disproportionate amplification upon the open and flagrant corruptions which, as it is alleged, followed as a natural consequence from the secular aggrandizement of the clergy, when a voice from the heavens of political power said to the church, "Come up hither." No doubt an enhancement and expansion of pride, ambition, luxuriousness, and every mundane passion, took place at Rome, at Constantinople, at Alexandria, at Antioch, and elsewhere, when emperors, instead of oppressing, or barely tolerating the doctrine of Christ, bowed obsequiously to his ministers. But the very same evils, far from being called into existence by the breath of imperial favor, had reached a bold height even while the martyrs were still bleeding. And moreover, how offensive or injurious soever these scandals might be, either before or after the epoch of the political triumph of the cross, they did but scathe the exterior of Christianity. In every age the vices, always duly blazoned, of secular churchmen, have stained its surface. But when there has been warmth and purity within, the mischief occasioned by such evils has scarcely been more than that of giving point to the railleries of men who would still have scoffed, though not a bishop had been arrogant, nor a presbyter licentious.