434 
MARTIN, 
peared to him on the night following, clothed in this half 
of his coat. Martin was then a catechumen ; but he foon 
afterwards received haptifm, and renounced the military 
profeffion for the eccletiaftical. After palling many years 
in folitude, St. Hilary bifhop of Poi&iers gave him the 
power to caft out devils. On his return to Pannonia, he 
perfuaded his mother to embrace Chrittianity ; and with 
great zeal and activity oppofed the Arians, who governed 
the church in Illyria. When he was publicly whipt for 
giving teftimony to the divinity of Chrift, he bore the pu- 
nilhment with the conftancy and patience of the firft mar¬ 
tyrs. This illultrious champion for Chriftianity, when he 
heard that St. Hilary was returned from banifhment, went 
and fettled in the neighbourhood of Poidliers. In this 
retirement, a great number of monks placed themfelves 
under his direction. His virtues became every day more 
fplendid and remarkable, till he was drawn from his foli¬ 
tude, and, with the general approbation of the clergy and 
people, defied bithop of Tours, in the year 374.. To the 
zeal and charity of a bifhop, he joined the humility and 
poverty of an anchorite. That he might detach himfelf 
more from the world, he built the celebrated monatfery 
of Marmoutier, which Hill remains, and which is believed 
to be the oldeft abbey in France. It is' fituated near the 
city of Tours, betwixt the Loire and a fteep rock. In 
this fituation, together with eighty monks, St. Martin dis¬ 
played the molt exemplary fanflity and mortification ; nor 
were there any monks better difciplined than thofe of 
Marmoutier. After he had converted his diocefe to the 
Chriftian faith, he became the apoftle of all Gaul. He 
diffufed the doftrines of Chriftianity among the heathens, 
deltroyed their temples, and (according to the writers of 
his life) confirmed the truth by an infinite number of 
miracles. The emperor Valentinian, at that time in Gaul, 
received him with every mark of refpefl and honour. 
The tyrant Maximus, who had revolted againfl the em¬ 
peror Gratian, and feized on Spain, England, and Gaul, 
received him in a manner nolefs diftinguifned. The holy 
bifhop attended him at Treves in the year 383, to folicit 
fome favours. Maximus made him fit at his table with 
the moll illuftrious perfons of his court, and placed him 
at his right hand. In drinking, the ufurper commanded 
his fervants to give him a cup, that he might again receive 
it from him ; but this extraordinary prelate gave it to the 
prieft who accompanied him on his journey. This holy 
boldnefs, far from difpleafing them, gained him the fa¬ 
vour of the emperor and of his court. Martin, who was 
an enemy to herefy, but a friend of mankind, employed 
his influence with this prince to preferve the Prifcillianifts, 
who were perfecuted by Ithace and by Idace, bifhops of 
Spain. The bifhop of Tours would hold no communion 
with men whofe principles of religion inclined them to 
fhed the blood of mankind ; and he obtained the life of 
thofe whofe death they had folicited. On his return to 
Tours, he prepared himfelf for the reward of his labours 
in another world. He died at Candes the 8th of Novem¬ 
ber, 397, but according to others on the nth of Novem¬ 
ber, 400. His name is given to a particular opinion con¬ 
cerning the myftery of the trinity. St. Martin is the firft 
of the faints confeffors to whom the Latin church offered 
public prayers. His life is written in elegant Latin by 
Fortunatus, and Sulpicius Severus, one of his difciples. 
Paul of Perigueux and Fortunatus of Poiftiers have given 
us Sulpicius’s life of Martin in verfe; but they have de¬ 
bated the admirable profe of the author by a wretched 
poetical imitation. Nicolas Gervais wrote alfo the life of 
St. Martin, full of many curious and entertaining faffs, 
publifhed at Tours in 1699, in 4to. The tradition at 
Amiens is, that St. Martin performed the aft of charity 
which rendered him fo famous, near an ancient gate of 
the city, of which the ruins are ltill vifible ; infcribed on 
one of the ftones is the ditfich we have quoted, with fome 
other particulars, in our account of Vintners’ Hall, article 
JLqndon, vol. xiii. p. 415. 
.MAR'TIN, a learned catholic prelate in the fixth cen¬ 
tury, was a Pannonian, or Hungarian, by birth, who, 
when young, quitted his native country, and travelled 
into the eafl, for the purpofe of vifiting Jerufalem and 
the holy places. From Paleftine he went to the province 
of Gallicia in Spain, where he converted great numbers 
of the Suevi to the Chriftian faith, and founded many mo- 
naileries. Afterwards he founded the monaltery of 
Dutnes, near Braga, in Portugal, over which he prefided 
for fome time prior to the year 560, when he was appoint¬ 
ed 40 fill the vacant fee of Braga. He was prefent at the 
fecond council of Braga in 5635 and prefided at the third 
council in the fame city, in 57a. According to Baronius, 
he died in the year 583 ; which date is not reconcileable 
with the term of thirty years afligned to his epifcopate by 
Gregory of Tours, and the date of his promotion to the 
mitre. He was the author of many learned works, the 
moft important of which is his Col/edio Ganonum 0 rientalium, 
confiding of eighty-five canons of the Greek church, 
tranflated into Latin by himfelf. They are to be met 
with in all the colleftions of the councils, and in the ap¬ 
pendix to the firft volume of Juftell’s Biblioth. Juris Ca- 
nonici. It is worthy of obfervation, that, the pretended 
Apoftolical Conftitutions are never cited in them. Cave's 
Hijl. Lit. vol. i. 
MAR'TIN I. (Pope), and honoured as a faint and 
martyr by the Romifli church, was a native of Todi in 
Umbria, who became prefbyter of the church of Rome, 
and upon the death of Theodore, in 649, was chofen his 
fucceftor in the papacy. For fome time before this, vio¬ 
lent conteffs had exifted in the Chriftian world concerning 
the number of wills and operations in Chrift ; one party 
maintaining the doftrine of one will, and one operation, 
and another, that of two wills, and two operations. 
With the defign of terminating the tumults and difor- 
ders created by thefe ridiculous difputes, in the year 
639, the emperor Heraclius had iffued the famous edift 
called the EElhefis , or Expofition of the Faith, in which 
all controverfies upon the queftion, Whether in Chrift 
there was one or two operations , were ftriffly prohibited ; 
though in the fame edift, the doftrine of one will was 
plainly inculcated. A confiderable number of the east¬ 
ern bifhops declared their aflent to this new law; but in 
the weft, pope John IV. affembled a council at Rome in 
641, in which the Efthefis was rejected, and the advo¬ 
cates for one will, or monothelites, condemned. In the 
year 648, Paul, the patriarch of Conftantinople, advifed 
the emperor Conftans to impofe filence on both the con¬ 
tending parties; which he did by an edift called the 
Type, or Formulary, prohibiting all further difputes con¬ 
cerning points which were never likely to be determined 
to general fatisfaftion, and defining nothing for or againft 
either of the oppofite opinions. In this ftate of things 
Martin afcended the pontifical throne; and his election 
was readily confirmed by the emperor, who flattered him¬ 
felf that by fo doing he fliould the more ealily engage 
him to receive the Type. No fooner, however, had Mar¬ 
tin taken polfeflion of his fee, than he directed a council 
of bifhops to be affembled at Rome, who met accordingly 
in the year 649, to the number of one hundred and five, 
After conducting their proceedings during five feflions, 
by the perfuafion and influence of the pope they were led 
to concur in a decree, that the doftrine of two wills was 
the true catholic doftrine, and that of one will plainly he¬ 
retical. By this judgment, one infallible head of the 
church paffed fentence of herefy on another infallible 
head of the fame church, pope Honorius; who had de¬ 
clared himfelf in favour of the doctrine which maintained 
one will and one operation in Chrift. In conformity to 
this decree, the council iffued out canons, condemning 
both the Edhejis and the Type, though without any men¬ 
tion of the names of the emperors who had publifhed 
thofe eaifts, and thundering out the moft dreadful ana¬ 
themas againft the monothelites and their patrons, who 
were folemnly configned to the devil and his angels. No 
