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 the promotion of the group of martyr saints of the third century to thrones of uncontested dominion in heaven, had better be distinctly understood, before we debate of it, either with the Iconoclast or the Rationalist. This apotheosis by the Imagination is the subject of my present lecture. To-day I only describe it,—in my next lecture I will discuss it.

Observe, however, that in giving such a history of the mental constitution of nascent Christianity, we have to deal with, and carefully to distinguish, two entirely different orders in its accepted hierarchy:—one, scarcely founded at all on personal characters or acts, but mythic or symbolic; often merely the revival, the baptized resuscitation of a Pagan deity, or the personified omnipresence of a Christian virtue;—the other, a senate of Patres Conscripti of real persons, great in genius, and perfect, humanly speaking, in holiness; who by their personal force and inspired wisdom, wrought the plastic body of the Church into such noble form as in each of their epochs it was able to receive; and on the right understanding of whose lives, nor less of the affectionate traditions which magnified and illumined their memories, must absolutely depend the value of every estimate we form, whether of the nature of the Christian Church herself, or of the directness of spiritual agency by which she was guided.