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he is represented as victorious over the dragon-power of temptation. No doubt, this circumstance contributed to spread and confirm his reputation; and he is immortalized in the English language (having long before been adopted by English piety and chivalry) by Spenser, as the Red-Cross Knight, the chief champion of the divine Una, the indivisible church.

St. George is the patron saint of Portugal, Georgia, Genoa, Greece, &c.; but England especially claims him, and connects his Red Cross with her glories. Antonius Macedo, in a work whose strange title is De Diis Tutelaribus Orbis Christiani,' * quoted by Fabricius in Bibliograph. Antiquar. p. 264. says, "The general patrons of England are St. Mary and St. Peter; but in military matters, St. George." The latter is now, however, regarded as principal patron. The order of St. George of the Garter, at Windsor, instituted by Edward III., is the most noble Order of Europe. Richard I. had some intention of founding this Order. During a tedious siege, it occurred to him (by the suggestion of St. George, as was the opinion,) to institute an Order of select knights, who should wear on their legs a leather strap, such as he then held in his hand, in imitation of the Romans, who, by crowns and other marks of distinction, stirred up, and, as it were, caused to leap, the fervid bravery of the heart in their soldiers. The following epigram was written by Callicles, or by Cyrus Theodorus, upon a statue of St. George :

Παῖς ̓Αβραὰμ ὁ μάρτυς οὗτος ἐκ λιθῶν
Πλὴν εἰ τὶ σαρκὸς εἶχεν ἠρυθρωμένον,

Ἐχιονώθη τοῦτο, λευκὸν εὑρέθη,

Μαρτυρικοῖς ὁρῶσιν ἐκπεπλομένον.

*See note 6. infra.

“Think it not marble, stranger; 'tis a son

Of Abraham's race, a life-blood nourished one,

Whose reddening flesh is blanch'd as white as snow,
Steep'd in the precious drops that from a martyr flow."

The following Iambics are prefixed to the commemoration of St. George, in the Greek Ritual :

Εχθροὺς ὁ τέμνων Γεωργίος ἐν μαχαῖς

Ἐκὼν παρ' ἐχθρῶν τεμνεται διὰ ξίφους.

Ἦρε Γεωργίου εἰκάδι τριτάτη αυχενα χαλκός

"George, who in battle cut his enemies to pieces, was himself, unresistingly, by his foes cut to pieces by the sword. George was beheaded on the twenty-third."

The following prayers are addressed to St. George, in the Greek Ritual :Ὡς τῶν αἰχμαλωτῶν ἐλευθερώτης, καὶ τῶν πτωχῶν ὑπεράσπιστης, ἀσθενοῦντων ἰατρὸς, βασιλέων ὑπερμάχε, Τροπαιάφορε μεγαλόμαρτυς Γεώργιε, πρέσβευε Χριστῷ τῷ Θεῷ σωθῆναι τὰς ψύχας pov.-"O mighty martyr George! Trophy-bearer! Thou who art the rescuer of warriors, the guardian of the poor, the physician of the sick, the champion of kings; be our mediator with Christ the God, that our souls may be saved!" In the Collects of the Roman office for April 23:-" Deus, qui nos beati Georgii martyris tui meritis et intercessione lætificas, concede propitius ut qui tua per eum beneficia poscimus, dono tuæ gratiæ consequamur per Dominum nostrum Jesum Christum.”—“ O God, who, by the merits and intercession of St. George thy blessed martyr, dost rejoice our souls, grant, we beseech thee, that those benefits which by him we crave, we may by the gift of thy grace obtain, through Jesus Christ our Lord." After the offering:"Munera, Domine, oblata sanctifica, et, intercedente beato Georgio martyre tuo, nos per hoc a peccatorum nostrum

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maculis emunda, per J. C. D. N."-" Sanctify, O Lord, these gifts of oblation; and, by the intercession of the blessed George the martyr, cleanse us thereby from the contamination of our sins, through Jesus Christ our Lord." At the Post-Communion :-" Supplices te rogamus, omnipotens Deus, ut quos tuis reficis sacramentis, intercedente beato Georgio martyre tuo, tibi etiam placitis moribus dignanter tribuas deservire, per D. N. J. C."-" Almighty God, we humbly beseech thee to grant that we, who are refreshed by thy holy sacraments, may, by the intercession of thy blessed martyr Saint George, worthily serve thee in all ways of living well-pleasing unto thee, through Jesus Christ our Lord." (The Gospel is St. John xv. Ego sum vitis vera," &c.; the Epistle, 2 Tim. iii. "Thou hast known my doctrine, manner of life, purpose," &c.) Collect from Sarum Missal: "Offerimus tibi, Domine, solemne sacrificium pro veneranda S. Georgii martyris tui passione, deprecantes clementiam tuam, ut per hæc S. S. mysteria, antiqui hostis tentamina, te triumphante, vincamus, et æternæ remunerationis te largiente sequamur, per, &c."-"We offer unto thee, O Lord, the solemn sacrifice (of praise and thanksgiving) for the venerated passion of Saint George the martyr; earnestly beseeching thy clemency, that, through these most holy mysteries, we, by thee made to triumph, may subdue the temptations of our old enemy, and of thy gift may obtain the eternal recompense of reward.”

Page 537. note 1. Henry VII., in his will, mentions a piece of the true cross, and a leg of St. George. They were given to him by the Cardinal d'Amboise, and had been originally brought from Milan. He bequeaths them to his

Chapel in Westminster Abbey. They were probably destroyed at the Reformation.-See Brayley's Londiniana.'

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Page 540. note 2. Κατὰ ̓Ανομοιῶν, κ. τ. λ.

(Epiph. adv. Hæres. Græcè, Basil. 1544. Hæres. 76. p. 388.)

Ανόμοιοι πάλιν τινὲς εἶσιν καλουμένοι, οὗτοι δὲ πρόσφατοι ἔσχον δὲ ἀρχηγὸν ̓Αετίον, τινὰ διακόνον, πραχθέντα διὰ τὴν αὐτὴν φλυαρίαν ὑπὸ Γεωργίου τοῦ ̓Αλεξάνδρεως, τῶν ̓Αρειανῶν ἅμα Μελετίανων γεγονότος ἐπίσκοπου, καὶ ἐν χρόνοις Ἰουλίανου, ὡς ἄνω μοὶ προδεδήλωται, τὴν πόλιν πομπεύσαντος ὑπὸ καμήλου καὶ πρῶτον μὲν πολλὰ ὑπὸ τῶν Ἑλληνῶν συγκλεισθεντος καὶ πεπονθύτος. Πομπεύσαντος τε, ὡς ἔφην, καὶ ξυλοῖς παισθέντος, ἔπειτα δὲ συρέντος ὅλην σχέδον τὴν πόλιν· καὶ οὕτως ἀποθανόντος, καὶ μετὰ θανάτου καέντος, καὶ μετὰ πολλῶν ὀστέων κτηνῶν καὶ Ζώων εἰς τέφραν συναχθέντος, καὶ μετεπεῖτα τοῖς ἀνεμοῖς ὑπ' αὐτῶν λικμηθέντος· καὶ οὕτως τὸ πέρας ἐσχηκότος, λέξειε δ' ἄν τις περὶ τοῦ οὕτως τε τελευτήσαντος, Οὔκουν ἐμαρτύρησεν, ὑπὸ Ἑλλήνων ταῦτα πέπονθως; Καὶ εἰ μὲν ὑπὲρ ἀληθείας αὐτῷ ἦν ὁ ἀγὼν, καὶ ὑπὸ Ἑλλήνων διὰ φθόνον καὶ τὴν εἰς Χριστὸν ὁμολογίαν τὰ τοιαῦτα αὐτῷ συμβέβηκεν, ὄντως ἐν μάρτυσι, καὶ οὐκ ἐν μικροῖς ἐτέτακτο· οὐκ ἦν δὲ τὸ αἴτιον διὰ τὴν εἰς Χριστὸν ὁμολογίαν, ἀλλὰ δι ̓ ἣν, ἐν τῇ ἑαυτοῦ δηθὲν ἐπισκοπῇ καλουμένῃ, πολλὴν βίαν τὴν πόλιν τε καὶ τὸν δῆμον διέθετο, πῇ μὲν ἁρπάξων ἀπὸ ἀνθρώπους τὰ ὑπὸ τῶν γονέων αὐτῶν κληρονομήματα. Καὶ ἵνα μὴ διαβάλλομεν τὸν ἄνδρα, πολλὰ γὰρ ἐστὶ τὰ ὑπ' ἐκεινοῦ τοῖς ̓Αλεξανδρεῦσι γενομένα, — πῶς μὲν τὴν νίτρον ἅπασαν ἐξέλαβε, — πῶς δὲ τὰ ἕλη τὰ τοῦ παπύρου καὶ τοῦ καλάμου, καὶ τὰς λίμνας τοῦ ἁλὸς διοίκειν, καὶ εἰς ἑαυτὸν ἀποφέρεσθαι ἐπενοήσεν. Ὡς πᾶσα αἰσχρότης βίου, κερδοῦς διὰ πολλῆς μηχανῆς ἄχρι, καὶ λεπτῶν πραγμάτων παρ ̓ αὐτῷ οὐκ ἡμέλητο· ὡς τὰς κλίνας ἐπενοήσε τοῖς σώμασι τῶν ἐξοδεύοντων ποιῆσαι ἐν ἀρίθμῳ τινὶ, καὶ, ἄνευ τῶν ὑπ' αὐτοῦ ἐπιτεταγμένων, οὐκ ἐξεκομίζετο τὸ σῶμα τῶν

τελευτούντων ἐπιπλεῖστον· δὲ τῶν ξενῶν, οὐ διὰ φιλοξενίαν, ἀλλὰ (καθὼς ἔλεγον) διὰ πορισμὸν βίωθη· εἴ τις γὰρ ἐθάπτε διὰ ἑαυτῶν σῶμα, κίνδυνον ὑφίστατο, οὕτως δὲ ὑφ ̓ ἑκαστοῦ τῶν ἐκφερομένων κέρδος τι αὐτῷ προσεφέρεται. Καὶ σιωπῶ τὰ ἄλλα λέγειν ὅσα ὁ ἀνὴρ ἐν τρυφαῖς καὶ ἄλλοις ἐκομίζετο καὶ ἐν ἀπηνότητι. Διὰ γοῦν ταῦτα πάντα τὴν εἰς αὐτὸν μῆνιν ἠκρατηκότες ̓Αλεξανδρεῶν παῖδες, Έλληνες δὲ μάλιστα, τουτῷ αὐτὸν διέθεντο τὸ τέλος. Ἐμοὶ δὲ γέγονε πρόφασις περὶ τουτῶν λέγειν, ὡς ἐνηχήθεντες τὴν τοῦ Κωνσταντίου τελευτὴν, εὐθὺς οὕτως αὐτὸν ἀπολέσαν οἱ ̓Αλεξανδρεῖς. Δι' οὐδὲν ἕτερον ἢ περὶ τούτου μοὶ γεγένηται ὑποθέσις, ἀλλὰ διὰ τὸν 'Αετίον, τοῦ ὑπ' αὐτοῦ καταστανθέντα διακόνον, κ.τ.λ.

Page 543. note 3. For some instructive remarks on early Christian martyrdom, see Bishop Kaye's Tertullian, p. 137 et seqq.

Page 545. note 4. Thus, for example, the followers of Arminius and Wesley have been very incorrectly termed Semi-Pelagians.

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Page 545. note 5. The character of St. Martin of Tours has been justly impugned (see British Magazine '); but whatever credit we give to his assertion, this instance shows that the apotheosis of saints was not always unquestioned; and if Martin felt some jealousy at the worship paid to others, would not the accusation of heresy, which could be so directly proved, have been a ready expedient for un-canonizing the Arian George? The Arian controversy was still agitated, to a serious extent, in Martin's time. The Arian heretics generally held the dogma of the similarity as opposed to the identity of substance in the divine Persons of the Trinity. The Anomoi therefore probably professed this general belief with some modifications peculiar to themselves.

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