It is not my purpose to pursue the subject further in this direction. But there is one view of it to which I shall slightly allude. I would gladly pass over this, only it serves to show the influence exerted by the ascetic spirit on certain members of the Church, and therefore seems to claim a passing notice, I allude to the practical Antinomianism of the ancient ascetics. Respecting those who have followed in their steps, in more recent ages, I will be silent. When we turn to the writings of the ancient Fathers, however, we are struck with the testimony they bear to the fact that just as among the Stoics the long robe covered very often gross licentiousness; just as the sanctimonious look and the formality and pretension were thought enough by some[64] to take away the sinfulness of sin; so it was too much the case also with the Christian anchorites. They fell into grievous sins which were a disgrace to their natures. Epiphanius informs us that when Nicolaus affected to live a celibate life, he did not, either from want of power or will, restrain his lusts, but rushed into promiscuous intercourse, urging others to follow his example. The descriptions which this writer, and Irenæus, and others have given of the failings of those who professed extraordinary sanctity among the early heretics is such as forbid their being produced for public perusal. The Christian Fathers complained of similar conduct among the professed ascetics of the orthodox Church in the first ages. St Cyprian describes the iniquity of their conduct in his reply to Pomponius: among men and women who had devoted themselves to the monastic life great disorders prevailed. There can be no mistake, as he enters into minute particulars. Allusions were made to these by writers before his time. Monks had professed virgin sisters of the Church, under vows of perpetual chastity, living with them. These were called συνεισάκτοι by the Greeks, _mulieres subintroductæ_ by the Latins. With these the single men lived, lodging in the same cell by day, and even sleeping on the same couch by night. But they called their marriage that of the soul and not of the body. They pretended to have reached such a height of excellence and self-control, as to be able to despise temptation, and to brave moral dangers with impunity. St Chrysostom, who was a great admirer of the ascetic life, thus bewails the evil result[65]. “Alas, my soul! Well may I exclaim, and repeat the lamentable cry with the Prophet, Alas, my soul! Our virginity is fallen into contempt; the veil that parted it off from matrimony is rent by impudent hands: the holy of holies is trodden under foot, and its weighty and awful sanctities have been profaned and thrown open to all; and that which was once held in reverence, as far more excellent than matrimony, is now sunk so low, as that one should call the married blessed, rather than those who profess celibacy. Nor is it the enemy