[76] This line of thought has been already touched upon in Lect. IV., pp. 61-3.
[77] This episode in the history of paganism in the second century is very little known. It has been well depicted in an interesting little book, The Age of the Antonines, by the Rev. W. W. Capes, M.A., which only costs a couple of shillings. Chap. VIII. should specially be consulted.
[78] See the article on Barcochba in the Dict. Christ. Biog., vol. i.
[79] See Lightfoot's Horæ Hebraicæ, Acts iii. 2. De Voguë in his great work on the Temple of Jerusalem, fully gives the traditions which attached themselves to this gate. In the fourth century it was celebrated by the Christian poet Prudentius, and in the fifth or sixth a gate called the Golden Gate was erected on its site. This gate still remains, and De Voguë in his plates vii. to xii. gives a series of views of it.
[80] The story of St. Crispin is told at length by the Bollandists in the Acta Sanctorum for October, vol. xi., pp. 495 to 540. St. Chrysostom in one of his orations paints a vigorous picture of two imaginary cities, one where all the people were rich, with an abundance of slaves, and therefore dependent on others for all the necessaries and conveniences of life; the other city inhabited by none but poor freemen, where everyone laboured at manual toil and provided for his wants by his own exertions. He then asks which is the happier; unhesitatingly giving the palm to the city of poverty, labour, and freedom.
[81] The analogy I have drawn between the early Methodists and the Franciscans will be amply borne out if one will take the trouble, in any of our large towns, to notice where the Franciscans have left traces of their existence. The name Francis Street and the ruins of Franciscan foundations will almost always be found just outside the original walls, among the slums of the people. This point is noticed by Mr. Brewer in his interesting introduction to the Monumenta Franciscana, in the Rolls Series. He says, on p. xvii, "In London, York, Warwick, Oxford, Bristol, Lynn, and elsewhere, the Franciscan convents stood in the suburbs and abutted on the city walls. They made choice of the low, swampy, and undrained spots in the large towns, amongst the poorest and most neglected quarters." The Franciscans proved that splendid material structures are not necessary for great spiritual triumphs. An investigation of the topography of our older towns would show exactly the same great truth about early Methodist chapels. They were almost always placed in poor localities, as the name of Preaching Lane, often still connected with them, shows. See my Ireland and the Anglo-Norman Church, pp. 331-34, for more on this point.
[82] See Lightfoot on the Court of the Women in his Chorography of the Holy Land, chap. xix. in his Works, vol. ii., p. 29. The best modern description will be found in Count de Voguë's Le Temple de Jérusalem, pp. 53-6 (Paris, 1864), with which may be compared a paper on the site of the Temple by Colonel Warren in the Transactions of the Society of Biblical Archæology, vol. vii., pp. 308-30.
[83] In the new edition of Clement of Rome, by Bishop Lightfoot, vol. i., pp. 92, 93, there is an account of this ancient church.
[84] "Moreover he brought Greeks also into the temple, and hath defiled this holy place. For they had before seen with him in the city Trophimus the Ephesian, whom they supposed that Paul had brought into the temple" (Acts xxi. 28, 29).
[85] Acts xxiv. 6.