contemporary saint,
ambition was the genuine motive of episcopal warfare. [32]

[Footnote 28: He was deaf to the entreaties of Atticus of
Constantinople, and of Isidore of Pelusium, and yielded only (if we may
believe Nicephorus, l. xiv. c. 18) to the personal intercession of the
Virgin. Yet in his last years he still muttered that John Chrysostom had
been justly condemned, (Tillemont, Mem. Eccles. tom. xiv. p. 278--282.
Baronius Annal. Eccles. A.D. 412, No. 46--64.)]

[Footnote 29: See their characters in the history of Socrates, (l. vii.
c. 25--28;) their power and pretensions, in the huge compilation of
Thomassin, (Discipline de l'Eglise, tom. i. p. 80-91.)]

[Footnote 30: His elevation and conduct are described by Socrates, (l.
vii. c. 29 31;) and Marcellinus seems to have applied the eloquentiae
satis, sapi entiae parum, of Sallust.]

[Footnote 31: Cod. Theodos. l. xvi. tit. v. leg. 65, with the
illustrations of Baronius, (A.D. 428, No. 25, &c.,) Godefroy, (ad
locum,) and Pagi, Critica, (tom. ii. p. 208.)]

[Footnote 32: Isidore of Pelusium, (l. iv. Epist. 57.) His words are
strong and scandalous. Isidore is a saint, but he never became a bishop;
and I half suspect that the pride of Diogenes trampled on the pride of
Plato.]

In the Syrian school, Nestorius had been taught to abhor the confusion
of the two natures, and nicely to discriminate the humanity of his
master Christ from the divinity of the Lord Jesus. [33] The Blessed
Virgin he revered as the mother of Christ, but his ears were offended
with the rash and recent title of mother of God, [34] which had been
insensibly adopted since the origin of the Arian controversy. From the
pulpit of Constantinople, a friend of the patriarch, and afterwards the
patriarch himself, repeatedly preached against the use, or the abuse,
of a word [35] unknown to the apostles, unauthorized by the church, and
which could only tend to alarm the timorous, to mislead the simple, to
amuse the profane, and to justify, by a seeming resemblance, the old
genealogy of Olympus. [36] In his calmer moments Nestorius confessed,
that it might be tolerated or excused by the union of the two natures,
and the communication of their idioms: [37] but he was exasperated, by
contradiction, to disclaim the worship of a new-born, an infant Deity,
to draw his inadequate similes from the conjugal or civil partnerships
of life, and to describe the manhood of Christ as the robe, the
instrument, the ta