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c. 24,) is delivered in vague expressions of horror and pity. It is illustrated by the subsequent and unequal testimonies of Sozomen, (l. vii. c. 25,) Theodoret, (l. v. c. 17,) Theophanes, (Chronograph. p. 62,) Cedrenus, (p. 317,) and Zonaras, (tom. ii. l. xiii. p. 34.) Zosimus alone, the partial enemy of Theodosius, most unaccountably passes over in silence the worst of his actions.] The respectful attachment of the emperor for the orthodox clergy, had disposed him to love and admire the character of Ambrose; who united all the episcopal virtues in the most eminent degree. The friends and ministers of Theodosius imitated the example of their sovereign; and he observed, with more surprise than displeasure, that all his secret counsels were immediately communicated to the archbishop; who acted from the laudable persuasion, that every measure of civil government may have some connection with the glory of God, and the interest of the true religion. The monks and populace of Callinicum, [9111] an obscure town on the frontier of Persia, excited by their own fanaticism, and by that of their bishop, had tumultuously burnt a conventicle of the Valentinians, and a synagogue of the Jews. The seditious prelate was condemned, by the magistrate of the province, either to rebuild the synagogue, or to repay the damage; and this moderate sentence was confirmed by the emperor. But it was not confirmed by the archbishop of Milan. [92] He dictated an epistle of censure and reproach, more suitable, perhaps, if the emperor had received the mark of circumcision, and renounced the faith of his baptism. Ambrose considers the toleration of the Jewish, as the persecution of the Christian, religion; boldly declares that he himself, and every true believer, would eagerly dispute with the bishop of Callinicum the merit of the deed, and the crown of