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of our mortal flesh. This _fantastic_ opinion was announced in the last edicts of Justinian; and at the moment of his seasonable departure, the clergy had refused to subscribe, the prince was prepared to persecute, and the people were resolved to suffer or resist. A bishop of Treves, secure beyond the limits of his power, addressed the monarch of the East in the language of authority and affection. "Most gracious Justinian, remember your baptism and your creed. Let not your gray hairs be defiled with heresy. Recall your fathers from exile, and your followers from perdition. You cannot be ignorant, that Italy and Gaul, Spain and Africa, already deplore your fall, and anathematize your name. Unless, without delay, you destroy what you have taught; unless you exclaim with a loud voice, I have erred, I have sinned, anathema to Nestorius, anathema to Eutyches, you deliver your soul to the same flames in which _they_ will eternally burn." He died and made no sign. His death restored in some degree the peace of the church, and the reigns of his four successors, Justin Tiberius, Maurice, and Phocas, are distinguished by a rare, though fortunate, vacancy in the ecclesiastical history of the East. The faculties of sense and reason are least capable of acting on themselves; the eye is most inaccessible to the sight, the soul to the thought; yet we think, and even feel, that _one will_, a sole principle of action, is essential to a rational and conscious being. When Heraclius returned from the Persian war, the orthodox hero consulted his bishops, whether the Christ whom he adored, of one person, but of two natures, was actuated by a single or a double will. They replied in the singular, and the emperor was encouraged to hope that the Jacobites of Egypt and Syria might be reconciled by the profession of a doctrine,