that he publicly confessed the name of Christ. After he was
delivered from the fear and danger of a foreign enemy, his infant
church was disgraced and distracted by intestine faction. A
stranger who assumed the name of Maximus, ^34 and the cloak of a
Cynic philosopher, insinuated himself into the confidence of
Gregory; deceived and abused his favorable opinion; and forming a
secret connection with some bishops of Egypt, attempted, by a
clandestine ordination, to supplant his patron in the episcopal
seat of Constantinople. These mortifications might sometimes
tempt the Cappadocian missionary to regret his obscure solitude.
But his fatigues were rewarded by the daily increase of his fame
and his congregation; and he enjoyed the pleasure of observing,
that the greater part of his numerous audience retired from his
sermons satisfied with the eloquence of the preacher, ^35 or
dissatisfied with the manifold imperfections of their faith and
practice. ^36

[Footnote 24: Sozomen, l. vii. c. v. Socrates, l. v. c. 7.
Marcellin. in Chron. The account of forty years must be dated
from the election or intrusion of Eusebius, who wisely exchanged
the bishopric of Nicomedia for the throne of Constantinople.]
[Footnote 25: See Jortin's Remarks on Ecclesiastical History,
vol. iv. p. 71. The thirty-third Oration of Gregory Nazianzen
affords indeed some similar ideas, even some still more
ridiculous; but I have not yet found the words of this remarkable
passage, which I allege on the faith of a correct and liberal
scholar.]

[Footnote 26: See the thirty-second Oration of Gregory Nazianzen,
and the account of his own life, which he has composed in 1800