Even saints, and polemic saints, treat this adversary with respect and civility.] [Footnote 16: See the fifty-fourth Epistle of the tenth book of Symmachus.

In the form and disposition of his ten books of Epistles, he imitated the younger Pliny; whose rich and florid style he was supposed, by his friends, to equal or excel, (Macrob.Saturnal.l.v.c.

i.) But the luxcriancy of Symmachus consists of barren leaves, without fruits, and even without flowers.

Few facts, and few sentiments, can be extracted from his verbose correspondence.] But the hopes of Symmachus were repeatedly baffled by the firm and dexterous opposition of the archbishop of Milan, who fortified the emperors against the fallacious eloquence of the advocate of Rome.
In this controversy, Ambrose condescends to speak the language of a philosopher, and to ask, with some contempt, why it should be thought necessary to introduce an imaginary and invisible power, as the cause of those victories, which were sufficiently explained by the valor and discipline of the legions.

He justly derides the absurd reverence for antiquity, which could only tend to discourage the improvements of art, and to replunge the human race into their original barbarism.
From thence, gradually rising to a more lofty and theological tone, he pronounces, that Christianity alone is the doctrine of truth and salvation; and that every mode of Polytheism conducts its deluded votaries, through the paths of error, to the abyss of eternal perdition.
[17] Arguments like these, when they were suggested by a favorite bishop, had power to prevent the restoration of the altar of Victory; but the same arguments fell, with much more energy and effect, from the mouth of a conqueror; and the gods of antiquity were dragged in triumph at the chariot-wheels of Theodosius.