purity of his doctrine, and the sanctity of his life,” and is quoted by the same historian as “the admirable,” and “the blessed Gelasius63.” Epiphanius relates64 that “after these three had been set up, and could do nothing on account of mutual contentions,” Euzoius was appointed by the Arians, and held the See until the accession of Theodosius in a.d. 379, when he was deposed, and Gelasius restored.  In the meantime Cyril had been a third time deposed and driven from Jerusalem, probably in the year 367.  For at that time Valens, who had fallen under the influence of Eudoxius, the Arian Bishop of Constantinople, by whom he was baptized, “wrote to the Governors of the provinces, commanding that all Bishops who had been banished by Constantius, and had again assumed their sacerdotal offices under the Emperor Julian, should be ejected from their Churches65.”  Of this third and longest banishment we have no particulars, but we may safely apply to it the words of the Synod at Constantinople, 382, that Cyril “ had passed through very many contests with the Arians in various places.” The terrible defeat and miserable death of Valens in the great battle against the Goths at Adrianople (a.d. 378) brought a respite to the defenders of the Nicene doctrine.  For Gratian “disapproved of the late persecution that had been carried on for the purpose of checking the diversities in religious Creeds, and recalled all those who had been banished on account of their religion66.”  Gratian associated Theodosius with himself in the Empire on the 19th of January, 379; and “at this period,” says Sozomen67, “all the Churches of the East, with the exception of that of Jerusalem, were in the hands of the Arians.”  Cyril, therefore, had been one of the first to return to his own See.  During his long absence the Church of Jerusalem had been the prey both of Arianism and of the new heresy of Apollin- arius, which had spread among the monks who were settled on Mount Olivet.  Egyptian Bishops, banished for their orthodoxy, having taken refuge in Palestine, there found them- selves excluded from communion.  Jerusalem was given over to heresy and schism, to the violent strife of rival factions, and to extreme licentiousness of morals. Gregory of Nyssa, who had been commissioned by a Council held at Antioch in 378 to visit the Churches in Arabia and Palestine, “because matters with them were in confusion, and needed an arbiter,” gives a mournful account both of the distracted state of the Church, and of the prevailing corruption.  “If the Divine grace were more abundant about Jerusalem than elsewhere, sin would not be so much the fashion among those who live there , but as 63 Hist. Eccl. V. 8; Dialog. i. iii. 64 Hæres. lxxiii. § 37. 65 Sozom. vi. 12.  Cf. Tillemont, Mémoires, Tom. viii. p. 357:  “As Cyril was, no doubt, then persecuted only on account of his firmness in the true Faith, the title of Confessor cannot be refused to him.” 66 Soz. vii. 1. 67 Ib. 2. 17 Life of S. Cyril.