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tiEC.  ju.n1883 


BR  143  .F62  1842  v. 2 
Fleury,  Claude,  1640-1723. 
The  ecclesiastical  history 
of  M.  1 • abb  e  Fleury 


Cyy^rj-7J'f1y<^ 


ECCLESIASTICAL    HISTORY 


M.  L'ABBE   FLEURY, 


A.D.  400.  TO  A.D.  429. 


TRANSLATED,    WITH    NOTES. 


OXFORD, 

JOHN    HENRY    PARKER: 

J.    G.   F.   AND   J.   RIVINGTON,   LONDON. 

MDCCCXLIII. 


oxFonn: 

TRINTEn  BY  1.  SIIRIMPTON. 


ADVERTISEMENT. 


At  the  close  of  tlie  preceding  Volume  of  this  Translation 
of  Fleury^s  History,  St.  Ambrose  was  already  dead;  St. 
Jerome,  now  at  the  age  of  sixty  or  seventy,  was  engaged  in 
the  controversy  with  Ruffinus,  and  St.  Chrysostom  and 
St.  Augustine  had  lately  been  raised  to  the  sees  of  Constan- 
tinople and  Hippo.  The  three  Fathers  last  named  form  the 
principal  subjects  of  the  present  Volume.  The  persecution, 
exile,  and  death  of  St.  Cluysostom,  with  the  disputes  and 
divisions  which  followed  throughout  Christendom  thereupon, 
and  the  complete,  though  tardy  restoration  of  his  memory 
in  the  Church  of  Constantinople; — the  latter  years  of  St. 
Jerome,  his  correspondence  with  St.  Augustine,  and  his  op- 
position to  the  rising  heresy  of  Pelagius; — and  the  episco- 
pate of  St.  Augustine  till  within  a  few  years  of  his  death, 
his  unwearied  strife  with  Manichees,  Arians,  Donatists,  Pela- 
gians, and  Semi-Pelagians;  his  personal  friends,  his  daily 
habits,  and  domestic  life ; — are  here  recorded  with  that  ful- 
ness of  circumstantial  detail  which  is  the  peculiarity  of  the 
work.  Other  subjects  of  the  present  Volume  are,  the  ter- 
mination of  the  schism  of  Antioch  by  St.  Alexander ;  the 
Decretals  and  actions  of  Pope  St.  Innocent ;  the  contest  of 
his  successors,  first  with  the  Gallic,  then  with  the  African 
Bishops ;  their  vindication  of  the  jurisdiction  of  Illyria  from 
the  claims  of  the  see  of  Constantinople ;  circumstances  wliich 


IV  ADVERTISEMENT. 

tended  to  define  the  development,  then  in  progress,  of  the 
patriarchal  power,  while  the  accession  of  St.  Cyril  to  the  see 
of  Alexandria,  and  of  Nestorius  to  that  of  Constantinople, 
carries  on  our  thoughts  to  the  occurrences  of  a  succeeding 
age.  This  period  too  is  marked  by  an  event,  which,  though 
more  peculiarly  interesting  to  the  civil  historian,  extensively 
and  permanently  influenced  the  visible  fortunes  of  the 
Church;  for  it  was  about  this  time  that  the  tide  of  Bar- 
barians, which  ultimately  desolated  the  Roman  Empire, 
began  unceasingly  to  pour  into  it.  The  inroad  of  Rhada- 
gaisus,  and  the  capture  of  Rome  by  Alaric,  are  here  re- 
corded; as  well  as  the  settlement  of  the  Burgundians  in 
Gaul,  and  of  the  Vandals  in  Spain,  Avith  their  first  passage 
from  thence  into  Africa,  the  precursor  of  a  long  series  of 
calamities  to  the  Churches  of  that  country. 

In  the  revision  of  the  present  Volume  the  plan  of  the  pre- 
ceding has  been  generally  followed ;  but  in  the  References  in 
the  margin  of  the  page,  Fleury^s  form  has  not  always  been 
retained  where  a  later  edition  than  his  has  been  employed ; 
nor  has  the  new  reference  been  bracketed  in  such  cases, 
nor  where  his  references  have  been  made  more  complete 
and  minute,  or  Scripture  references  have  been  supplied ; 
though  this  caution  has  been  strictly  observed,  wherever 
any  really  new  reference  has  been  introduced.  Where  the 
reference  is  made  to  more  than  one  edition,  the  order  in 
which  they  are  placed  in  the  Table  of  Editions  has  been 
preserved :  and  the  literal  numerals  inserted  have  been  em- 
ployed only  to  indicate  the  volume  of  the  work  referred  to. 

It  should  be  added  that  the  attempt  at  abridgment  which 
was  contemplated  when  the  former  Volume  was  published, 
has  been  abandoned  from  a  sense  of  its  impracticability;  also 
the  design  of  prefixing  Essays  on  ecclesiastical  subjects  to 
each  Volume,  from  the  difficulty  of  keeping  them  within 
due  limits. 


ADVERTISEMENT.  V 

For  the  care  with  which  this  Volume  has  been  prepared 
for  pubHcation  and  carried  through  the  Press,  the  acknow- 
ledgments of  the  Editor  are  due  to  George  Buckle,  B.A., 
Fellow  of  Oriel  College. 

J.  H.  N. 

Littlemore,  June  13,  1843. 


^tC.  ju„  1883  ^^ 


*^^*v»^vvv^ 


EDITIONS  OF  THE  AUTHORITIES,  USED  IN  THE 
FOLLOWING  VOLUME. 


Ambrose,  St.,  Bened.  fol.    Par.  1686— 

1690. 
Athanasius,  St.,  Bened.  fol.    Par.  1698. 
Aus^ustine,  St.,  Bened.  fol.  Par.  1670— 

1700. 


B. 


Basil,  St.,  Garn.  et  Bened.    fol.    Par. 

1721—30. 
Baronlus,  Annul,  fol.    Lucae.  1738—46. 
Baudrand,  Geographia,   fol.     Par.  1681 
—2. 
Bihliotheca  Magna  V.  V.  P.  P.     De  la 

Eigne,  fol.    Lugd.  1677. 
BoUand.  Act.  Sanct.  fol.    Antw.  1643. 
Bona,  Res  Liturg.  4to.    Par.  1672. 


Dionysius   Exiguus,    ap.    Justell.    Bibl. 
Jur.  i.  p.  101.  fol.  Par.  1661. 


E. 


Epiphanius,  St.,  fol.  Colon.  1682. 
Epist.    Rom.    Poniif.    ap.    Concil.    and 

Coustant.  fol.  Par.  1721. 
Eusebius,   Evagrius,   S^c.    Reading,    fol. 

Cantab.  1720. 


Facundus,  8vo.  Par.  1629.  and  Albasp. 

fol.  Par.  1679. 
Ferrandi  Breviar.  Can.  ap.  Justell.  Bibl. 

Jur.  i.  p.  448. 


Cassianus,  Alard.  Gaz.  fol.  Atreb.  1628. 
Chronic.  Prosp.  Marcell.,  Sfc.     Roncal. 

4to.    Patav.  1787. 
Chronic.  Paschale,  Du  Cange.  fol.   Par. 

1688. 
Chrysostom,  St.,  Bened.  fol.    Par.  1718 

—38.  and  Savil.  fol.   Eton.  16 12.  and 

Morel,  fol.  Par.  1621—4. 
Clemens  Alex.,  St.,  Potter.  Oxon.  1715. 
Codex  Can.  Eccles.  Afr.  ap.  Concil.  ii. 

p.  1041.  (iii.  p.  699).  and  ap.  Justell. 

Bibl.  Jur.  i.  p.  101. 
Codex    Theodos.    Gothof.   et   Sirm.    fol. 

Lips.  1736—45. 
Concilia,  Labb.  et  Coss.  fol.    Lut.  Par. 

1671—2.  and  Mansi.    Florent.  1759 

—98. 
ConciliHm  Afric.  ap.  Concil.  ii.  p.  1638. 

(iv.  p.  478.) 
Cyprian,  St.,  Bened.  fol.   Par.  1726. 
Cyril  nf.Tervsnlem,  St.,  fol.   Oxon.  1703. 


Gennadius,  ap.  S.  Hier.  torn.  v.  p.  29. 
Gregory  Nazianzen,  St.,  Bened.  fol.  Par. 
1778. 

Nyssen.  Bened.   fol.  Par.  1638. 

Turonensis,  fol.  Par.  1699. 


Hilaru,  St.,  Bened.  fol.  Par.  1693. 


I.  &  J. 

Idatii  Chronic,  ap.  Roncall.  pt.  2.  p.  5. 
Jerome,  St.,  Bened.    fol.    Par.  1693— 

1706. 
Isidorus  Hispalensis,  de  Script.  Eccles.  ap. 

Bibl.  Mirai,  p.  77.  fol.   Antw.  1639. 

Pelusiot.  fol.   Par.  1638. 

.histrlli  Bihl.  Jur.  Caji.   fol.   Par.  1661. 


EDITIONS  OF  THE   AUTHORITIES, 


&C. 


Liberati  Brev.  Garn.  8vo.   Par.  1675.  Quesnel,  Cod.  Can.  Rom.  4to.  1675. 


M. 

Marcellini   Chronic,   ap.   Roncal.   pt.   2. 

p.  265. 
Marty rologium  Romamim,  4to.Ven.  1661. 
Mercator, Maru(s,Ba.\nz.  8vo.  Par.  168 4. 

and  Garn.  fol.   Par.  1673. 


Rosweydi  Vit.  P.P.  fol.  Lugd.  1617. 
Ruinart.  Hist.  Persec.  Vandal.  8vo.  Par. 
1694. 


N. 

Nicephorus  Callistus,  fol.   Par.  1630. 
NUi  Epist.  Suaresius.  fol.  Rome.  1673. 
• Narr.  Possinus.  4to.  Par.  1658. 


Optatus,  St.,  Albasp.  fol.  Par.  1679. 
Origen,  Bened.  fol.  Par.  1733—59. 
Orosius,   Havercamp.  4to.    Lugd.   Bat. 
1738. 


Palladius,  Vit.  S.  Chrys.  ap.  S.  Chrys. 
Bened.  torn.  xiii. 

Lausiaca  Hist.  ap.  Bibl.  P.P. 

De  la  Eigne.  Par.  1589.  torn.  vii. 
p.  1521. 

Pauli  Diaconi  Aquilegiensis,  Hist.  Mis- 
cell,  ap.  Rom.  Script.  Gruter.  fol. 
Hanov.  1611.  p.  771. 

Philostorgiiis,  ap.  Euseb.  SfC. 

Photii  Bibl.  Bekker.  4to.  Berol.  1824 
—5. 

Possidius,  ap.  S.  Aug.  x.  App.  p.  257. 

Procopius,  fol.  Par,  1662 — 3. 

Prosperi  Chronic,  ap.  Roncal.  pt.l.  p.  522. 

Opera,  8vo.  Colon.  1630. 


Salvianus,  ap.  Bibl.  V.V.  P.P.  De  la 
Bigne.  Par.  1589.  torn.  v.  p.  161. 

Schelstrate,  Eccles.  Afr.  4to.  Par.  1679. 

Severus,  Sulpitius,  Hier.  de  Prat.  4to. 
Ver.  1741—54. 

Sirmondi  Opera,  fol.  Par.  1696. 

Socrates,  Sozomen,  8fc.  ap.  Euseb.,  S^'c. 

Synesius,  fol.  Par.  1631. 


T. 


Theodoret,  Sirmond.  fol.  Par.  1642.  and 

Reading.  Cantab.  1720. 
Theophanes,  fol.  Par.  1655. 
Thomassini  Ludov.  Disciplina,  fol.    Par. 

1688. 


V. 


Victor    Vitensis,   Hist.   Persec.    Vandal. 
Ruinart.  Svo.  Par.  1694. 


Zosimus,    ap,    Rom.    Script.    Sylburg. 
fol.  Franc.  1590.  tom.  iii.  p.  625. 


CONTENTS  OF  THE  TWENTY-FIRST 


I.  Theophilus  condemns  Origen. 

II.  Paschal  Letters  of  Theophilus. 

III.  Theophilus  drives  away  the  Four 
Brothers. 

IV.  St.  Chrysostom  opposes  Gainas. 

V.  Accusation    against    Antoninus   of 
Ephesus. 

VI.  St.  Chrysostom  at  Ephesus. 

VII.  Gerontius  of  Nicomedia  deposed. 

VIII.  St.  Porphyrius  of  Gaza  at  Con- 
stantinople. 

IX.  Attempts  of  Severian  of  Gabala. 

X.  Tumult  of  the  Arians  at  Constan- 
tinople. 

XI.  The    Four   Brothers   at   Constan- 
tinople. 

XII.  Letter  of  Theophilus  against  the 
Four  Brothers. 

XIII.  Council  of  Carthage. 

XIV.  Persecution  of  the  Four  Brothers. 

XV.  St.  Epiphanius  at  Constantinople. 

XVI.  Testimony  of  Posthumian. 

XVII.  Theophilus  at  Constantinople. 

XVIII.  Council  of  the  Oak. 

XIX.  Bishops  assembled  with  St.  Chry- 
sostom. 

XX.  Continuation  of  the  Proceedings 
of  the  Council  of  the  Oak. 

XXI.  St.  Chrysostom's  Condemnation. 

XXII.  St.  Chrysostom  is  recalled. 

XXIII.  Flight  of  Theophilus. 

XXIV.  St.  Nilammon. 

XXV.  First  Council  of  Milevum. 

XXVI.  Council  of  Carthage. 

XXVII.  Behaviour  with  regard  to  the 
Donatists. 

XXVIII.  Difference  between  St.  Jerome 
and  St.  Augustine. 

XXIX.  Difference  between  St.  Jerome 
and  St.  Augustine  adjusted. 

XXX.  Death  of  St.  Paula. 

XXXI.  St.  Melania's  Return  to  Rome. 


XXXII.  Letters  of  St.  Innocent  to  the         **''*'vvvvv^ 
Spanish  Bishops. 

XXXIII.  New  Conspiracy  against  St. 
Chrj'sostom. 

XXXIV.  Canons  of  the  Council  of 
Antioch. 

XXXV.  St.  Chrysostom  expelled  the 
Church. 

XXXVI.  Outrages  committed  on  Easter 
Eve. 

XXXVII.  St.  Chrj^sostom  driven  out 
of  Constantinople. 

XXXVIII.  MartjTdom  of  St.  Eutro- 
pius  and  St.  Tigrius. 

XXXIX.  Arsacius,  Bishop  of  Constan- 
tinople. 

XL.  St.  Olympias. 

XLI.  Other  holy  Women  persecuted. 

XLII.  Journey  of  St.  Chrysostom. 

XLIII.  St.  Chrysostom  ill-used  at  Cae- 
sarea. 

XLIV.  St.  Chrysostom  arrives  at  Cu- 
cusus. 

XLV.  St.  Chrysostom's  Epistles. 

XLVI.  St.  Maruthas  in  Persia. 

XLVII.  Death  of  St.  Flavian,  Porphy- 
rius Bishop. 

XLVIII.  The  Pmiishments  of  the  Schis- 
matics. 

XLIX.  St.  Chrysostom  complains  to 
the  Pope. 

L.  Divers  Deputations  to  Rome. 

LI.  St.  Victricius  and  other  Bishops  of 
Gaul. 

LIL  The  Council  of  Turin. 

LIIL  The  Council  of  Carthage, 

LIV.  The  Affair  of  Spes  and  Boniface. 

LV.  Conference  between  St.  Augustine 
and  Felix. 

LVI.  Second  Meeting. 

LVII.  Other  Works  against  the  Ma- 
nichees. 


ECCLESIASTICAL    HISTORY. 

BOOK   XXI. 

A.  D.  399.      The  first,  and  the  most  eager  to  undertake  tlie  condemna- 
I-  .      tion  of  Origen,  was  Theopliilus,  Bishop  of  Alexandria  ^     It 
condemns  was  long  before  he  could  resolve  to  do  it,  though  earnestly 
,  p^^"*       solicited  by  St.  Epiphanius  ^  ^  and  St.  Jerome  ^ ;  the  latter  of 
Chr.  Pith,   whom  wrote  to  him,  that  many  pious  persons  disapproved 
Sever.  Dial,  the  patience  he  shewed  towards  heretics,  whom  he  hoped  in 
^  mer.'  Ep  ^^^^1  to  correct  by  gentle  usage.     He  was  at  length  deter- 
^}^'.^^:      mined  by  the  following  circumstance^.    Among  the  Monks  of 
'  Ep.  58.     Egj^pt  were   some  simple  and  very  ignorant  persons,  who 
*  Soer.6.7.  strictly  adhering  to  the  bare  outward  form  of  the  phrases  of 
oz.  8. 11.   jjoiy  Scripture,  imagined  that  God  had  a  human  shape,  for 
which  reason  they  were  called  in  Greek,  Anthropomorphites. 
When  those  who  were  better  instructed  attempted  to  unde- 
ceive them,  disputes  arose,  and  as  Origen,  though  in  other 
respects  decried,  was  the  furthest  from  this  gross  explanation 
of  Scripture,  the  Antliropomorphites  treated  such  as  laboured 
to  convince  them  of  their  error,  as  Origenists;  while  these 
latter  regarded  their  accusers  as  blasphemers  and  idolaters. 

The  Bishop  Theophilus  maintained  the  sound  doctrine,  and 
pubhcly  taught,  that  God  was  incorporeal.  He  like^vise 
further  explained  himself  as  to  this  matter  in  a  Paschal  letter, 
'Cass. Coll.  where  he  at  great  length  refuted  the  contrary  error''.  This 
letter  being  carried  as  usual  to  the  monasteries,  strangely  in- 
censed all  the  Egjqjtian  Monks,  avIio  said  the  Bishop  Theo- 
philus had  fallen  into  a  dangerous  heresy;  and  the  greater 
part  of  the  more  aged  among  them  resolved  to  separate 
themselves  from  his  communion ;  "  because,"  they  said,  "  he 
"  contradicts  the  Holy  Scripture,  in  alleging  that  God  hath 
"  no  human  shape,  although  the  Scripture  so  expressly  de- 

'^  There  appears  to  he  no  authority  rome  on  the  subject  (Ep.  63),  hut  there 

for  this  assertion.     St.  Epiphanius  op-  is  apparently  no  notice  of  any  letter  of 

posed  tlie  Origenists  before  Theophilus  his  to  Theophilus. 
(Ilier.  Ep.  Ill),  and  wrote  to  St.  Je- 


BOOK  XXI.]  ECCLESIASTICAL  HISTORY.        4f  "^^^     ^^''\  /«     ^ 


claretli  tliat  Adam  was  created  after  His  image?>.    :!£hfi  A.^i^Vqr, 
Monks  of  Scetis,  who  were  esteemed  tlie  most  perfect  iir  ^11   '  '  >-,^^    "*^  / 
Eg}^t,  rejected  this  letter;  and  among  the  Priests  who  ^^ "^ ^l^jjliff - 
verned  them,  the  Abbot  Pajahnutius  alone  received  it ;  those 
of  the  three  other  Churches  did  not  suffer  it  to  be  so  much 
as  read  in  theu^  assembhes. 

Among  these  Anthropomorphites  there  was  an  old  man 
called  Serapion',  whose  austere  and  exemplary  life  gave  great '  Coii.  lo. 
credit  to  the  heresy.  Paphnutius  endeavoured  to  undeceive  ^' 
him  by  frequent  exhortations,  but  without  effect ;  for  Sera- 
pion  still  looked  upon  what  was  said  to  him  as  a  novelty, 
contrary  to  the  ancient  tradition.  A  Deacon  of  great  learn- 
ing, named  Photinus,  happened  to  come  at  that  time  from 
Cappadocia :  Paphnutius  received  him  with  great  joy,  and 
bringing  him  before  all  the  brethren,  asked  him,  how  the 
Eastern  Chm'ches  explained  this  passage  :  "  Let  Us  make  man 
"  in  Our  image  and  hkeness  ?"  Photinus  rephed,  that  all  the 
Bishops  understood  it  not  in  a  low  literal  meaning,  but  in  a 
spmtual  sense;  and  proved  by  a  long  and  learned  discourse, 
and  from  many  passages  in  Scripture,  that  God  is  infinite, 
invisible,  and  incorporeal.  Serapion  was  persuaded  of  the 
truth  of  it.  Paphnutius  and  the  rest  who  were  present,  were 
overjoyed  that  God  had  delivered  this  pious  old  man  fi'om 
the  error  into  which  he  had  fallen  tlirough  his  simplicity. 
They  all  rose  up  to  pray  together,  and  Serapion  l}dng  pro- 
strate upon  the  earth,  cried  out  with  tears  :  "  Alas  !  they  have 
"  taken  from  me  my  God,  and  I  no  longer  know  whom  to 
"  adore ;"  meaning  that  he  had  lost  that  image  which  he 
used  to  form  to  himself,  when  he  would  represent  God  to  his 
imagination,  while  he  Avas  at  praj^er.  Cassian  and  Germanus 
were  present  at  this  conversion ;  and  it  gave  occasion  to  the 
second  conference  they  had  with  the  Abbot  Isaac  concerning 
Prayer  ^ ;  in  which  he  shewed  them  that  this  error  was  the  ^  Supr.  20 
remains  of  the  impression  made  by  idolatry  in  the  mind  of 
man^.  *  Coii.  lo. 

But  the  multitude  of  the  Monks  were  not  so  speedily  con- 
vinced. They  left  their  monasteries,  and  crowded  to  Alex- 
andria, murmuring  against  Theophilus,  treating  him  as  an 
impious  wretch,  and  attempting  to  murder  him.  In  tliis 
extremity  Theophilus  had  recourse  to  artifice,  and  presenting 
B  2 


ECCLESIASTICAL  HISTORY. 


[book  XXI. 


['  Gen.  33. 

10.] 


*  Prosp. 
Chr.  Pith. 
an.7.  Arcad, 
Sever. 
Dial.  1. 
c.  6. 

II. 
Paschal 
letters  of 
Theo- 
philus. 
A.D.  401. 


himself  before  tliem,  said :  "  When  I  behold  your  face,  me- 
"  thinks  I  behold  the  face  of  God  '."  This  appeased  them; 
and  they  said  to  him,  "  If  you  say  true,  and  believe  that  God 
"  has  a  face  like  ours,  anathematize  the  books  of  Origen ; 
"  otherwise  expect  to  be  treated  as  one  of  the  impious,  and  an 
"  enemy  to  God."  ''  I  will,"  replied  Theophilus ;  "  for  I  as 
"  well  as  you,  disapprove  of  Origen's  books,  and  have  long 
"  since  resolved  to  condemn  them."  In  this  manner  he  dis- 
missed the  Monks,  and  convened  a  synod  wherein  it  was 
decreed,  that  whosoever  should  approve  the  works  of  Origen, 
should  be  driven  out  of  the  Chm-ch* ;  and  he  wrote  a  synodical 
letter  to  this  purpose  to  all  the  Bishops. 

He  farther  declared  himself  against  Origen  in  the  Paschal 
letters  ^  wliich  he  sent  every  year,  according  to  custom,  to  all 


''  For  the  determination  of  Easter,  the 
early  Christians  employed  the  Jewish 
cycle  of  eighty-four  years,  some  cele- 
brating Easter  on  the  actual  day  of  the 
Passover  (the  Q,uartodeciinans),  and 
the  others  on  the  Sunday  immediateiy 
succeeding.  This  cycle,  however,  gra- 
dually fell  into  disuse  in  the  East  after 
the  cessation  of  the  line  of  Hebrew 
Bishops  on  the  destruction  of  Jerusalem 
by  Hadrian  (A.  D.  134),  and  several 
others  were  put  forward  in  its  stead,  thus 
producing  a  great  diversity  in  the  time 
of  the  celebration  of  Easter,  as  different 
Churches  adopted  very  different  cycles. 
Hence,  probably,  arose  the  custom  for 
the  Metropolitan  in  every  province  to 
determine  the  time  of  Easter,  and 
announce  it  by  Paschal  letters  to  the 
Bishops  of  his  province.  (Bingh.  2.  16. 
§  21.)  To  remedy  the  inconvenience 
ari;  ing  from  this  diversity,  the  Council 
of  NicEEa  is  said  to  have  fixed  the  day 
of  Easter  to  the  first  Sunday  after  the 
first  full  moon,  which  fell  on  or  after 
the  vernal  equinox,  (see  above,  19.  35. 
note  u,)  and  to  have  left  the  adaptation 
of  tlie  solar  and  lunar  years  in  the 
hands  of  the  Patriarch  of  Alexandria, 
in  consequence  of  the  superiority  in 
astronomical  computations  possessed  by 
the  Egyptians  from  the  earliest  times. 
(S.  Leo.  Ep.  ad  Marcian.)  He  was  to 
give  notice  to  the  Bishop  of  Rome,  that 
so  the  Eastern  and  Western  Churches 
might  be  able  to  celebrate  their  Easter- 
festival  on  the  same  day.  This  unani- 
mity, however,  does  not  seem  to  have 
been  ea.sily  obtained,  as  the  Alexandrian 
Patriarchs  adopted  the  Metonic  cycle 


of  nineteen  years  for  the  basis  of  their 
calendar,  while  the  Roman  Church  still 
retained  the  J  ewish  cycle ;  nor  was  the 
difference  entirely  removed  till  the 
adoption  of  the  Alexandrian  cycle  at 
Rome  by  Dionysius  Exiguus  (A.  D. 
525),  whose  example  was  followed  at  a 
still  later  period  by  the  Cluirches  of 
France  and  Britain.  See  Bingh.  20.  4. 
§  9,  and  5.  §  4 ;  also  Natalis  Alex.  Saec. 
2.  Diss.  5  ;  and  Pasch.  Chron.  Prtef. 

Of  the  Paschal  letters  of  the  Alex- 
andrian Primates,  we  have,  besides  the 
three  of  Theophilus,  mentioned  in  the 
text,  two  of  St.  Dionysius,  preserved  by 
Eusebius  (lib.  7.  c.  21,  22),  (who  also 
mentions  four  others,)  together  with  a 
fragment  of  another  in  his  works  (p. 
197) ;  a  fragment  of  the  thirty-ninth  of 
St.  Athanasius  ;  and  twenty-nine  of  St. 
Cyril,  which  are  also  styled  Homilies 
(Cyr.  V.  pt.  2),  as  he  appears  to  have 
read  them  himself  at  Alexandria,  before 
he  despatched  them  as  circulars  to  the 
other  churches  of  his  diocese.  (Tille- 
mont  xiv.  S.  Cyr.  1.)  These  Paschal 
letters  seem  to  have  been  regarded  in 
the  light  of  a  modern  Charge,  as  fur- 
nishing an  opportunity  of  alluding  to 
the  topics  of  the  day,  and  giving  the 
advice  suited  to  existing  circumstances. 
Thus  we  find  those  of  St.  Dionysius 
occupied  with  the  civil  disturbances 
and  the  plague  then  prevailing  at  Alex- 
andria ;  St.  Athanasius  writes  on  the 
Canon  of  Scripture ;  and  St  Cyril  com- 
ments on  the  practices  of  the  time,  and 
attacks  the  Nestorian  and  Eutychian 
heresies. 


BcoK  XXI.]         ECCLESIASTICAL  HISTORY.  5 

the  Churches.    For  since  the  Council  of  Nicsea^  the  Bishop  of  A.  P.  joi. 
Alexandria  was  bound  to  give  notice  to  all  the  rest,  of  the 
time  of  Easter  ^      These  letters  were   sent  after  Epiphany,'  Synes. 
that  every  body  might  be  early  informed  on  what  day  Lent  s.  Leo. 
was  to  begin,  and  when  the  other  moveable  feasts  depending  ^jai-dan!^^ 
upon  Easter  were  to  be  celebrated.      The  bearers  of  these  ^"'l"^'>-  ".'• 

.  (Mans.  VI. 

letters  were  well  received  in  eveiy  city,  and  supplied  with  all  Ep.  121.) 
necessaries,  and  fresh  horses  to  continue  their  journey  -.    We  ^  Cass, 
have  tliree  of  these  Paschal  letters  of  Theophilus  for  the  years  c.  2. 
401, 402,  404,  but  only  in  the  Latin  translation  of  St.  Jerome, 
and  in  the  editions  the  two  first  are  transposed^.  '..B'^'- p/*- 

That  which  is  really  the  first,  opposes  many  of  the  errors  et  Hier.  iv. 
of  Origen.     First,  that  the  reign  of  Christ  was  to  have  an  ^^'^'  ^'^^^' 
end,  which  we  do  not  find  expressly  in  any  of  his  works. 
But  it  was  a  consequence  of  his  principles :  for  if  all  bodies 
are   to  be  finally  destroyed,   as   being   made  only  for   the 
punishment  of  spirits  ^,  Christ  will  be  without  a  body,  and  [^  Orig.  i. 
so  cease  to  be  man,  and  consequently  to  reign  over  men,  c.  5.] 
at  least  in   His  human   capacity.      Secondly,   that  the   evil 
spu'its  are  to  be  saved;   which  Origen   affirmed;   believing 
that  by  their  free  will  they  might,  after  very  long  torments, 
at  length  pui'ify  themselves ;   and  that  Christ  was  to  be 
the   SaA-iour  of  all   rational    creatures.      Thirdly,    that   oiu* 
bodies  should  not  rise  again  wholly  incorruptible,  i.  e.  that 
they    should   be   at    last    annihilated  ^.      This,    Origen    ad-  ^  Pnn.  2. 
vanced  as  a  consequence  of  his  principle,  that  bodies  were  ^'  ^' 
only  created  for  the  punishment  of  spirits;  Avhence  it  fol- 
lowed, that  they  became  unnecessary  when  the  spirit  was 
thoroughl}^  purified.     His  fourth  error  is,  that  we  are  not  to 
pray  to  the   Son  of  God  ;   which   I  have   explained  in  its 
proper  place''.    Theophilus  disphws,  with  vehemence,  all  these 
errors  of  Origen,  and  refutes  them  by  passages  of  Scripture. 
At  the  end  of  the  letter  he  says :  "  Lent  will  begin  on  the 

'•'  Fleury  refers  to  bk.  7.  c.  20,  of  his  "  wishes  to  guard  against  prayer  being 

own  work,  where  he  says,  speaking  of  "  offered   to    Father   and    Son    in    the 

Origen' s  errors  :  "  The  most  exception-  "  plural  number,  as  if  there  were  two 

"  able    point    is    his    assertion    in    his  "  Gods ;  but  he  wishes  the  Father  to  be 

"  treatise  on  Prayer,  that  prayer  ought  "  addressed  througli  tlie  Son,  according 

"  to  be  addressed  to  the  Father  alone,  "  to  the  ancient  and  luiiversal  custom 

"  without   joining   to    Him    any  other  "  of   the  Clnirch."      (Ov  X'^P''  Avrov 

"  person,  not  even  Christ.  (Orig.  i.  De  Trpoaevx'h'^  rtva  irpoaevtHTiuv  t^j  noTf>i. 

"  Orat.  §  1.5.)     Afterwards,  however,  he  Ibid.) 
"  explains  himself,  shewing  that  he  only 


6  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  401.  "  eighth  of  the  Egyptian  month  Phamenoth ;  Passion  week 

"  on    the    thirteenth    of   Pharmoutlii ;    holy    Saturday   the 

"  eighteenth,   and  Easter-day  the   nineteenth  of  the   same 

"  month."    That  is  to  say,  Lent  began  that  year  on  Monday 

the  fourth  of  March,  Passion  week  on  Monday  the  eighth  of 

April,   and  Easter-day  was   Sunday  the  fourteenth  of  the 

same  month ;  all  which  plainly  point  out  the  year  401 .     The 

Greeks  still  begin  their  Lent  on  the  Monday  of  the  first 

['  Supr.      week'.     The  second  Paschal  letter  of  Theophilus,  improperly 

A.  D.  402.  called  the  first,  begins  by  refuting  the  errors  of  Apollinaris, 

and  afterwards  those  of  Origen.     It  is  still  more  violent  than 

the  first ;  and  there  is  reason  to  believe  that  Theophilus  took 

in  too  strict  a  sense  some  expressions  of  Origen,  which  might 

*  V.  Huet.  easily  be  explained  -.     This  letter  sets  down  the  beginning  of 

q.  I  §'28.  Lent  on  the  thirtieth  day  of  the  month  Mechir,  that  is, 

et  q.  3.  §  8.  Monday  the  twenty-fourth  of  February ;   Passion  week  the 

fifth  of  Pharmouthi,  that  is,  Monday  the  thirty-first  of  March; 

Easter-day  the  eleventh  of  Pharmouthi,  that  is,  Sunday  the 

sixth  of  April,  which  indicate  the  year  403.     At  the  end  of 

the  letter  it  is  said :  "  You  are  to  know  that  in  the  room  of 

"  the  holy  Bishops  who  have   fallen   asleep  in   the  Lord, 

"  Nascas  hath  been  ordained  at  Lemnadus  in  the  room  of 

"  Hero,  Paul  at  Erythrum  instead  of  Sabbatius,  and  Verres  at 

"  Omboes  to  succeed  Sylvanus.     Write  therefore  letters  of 

"  peace,  and  receive  the  same  from  them  according  to  the 

^A.D.  404.  ''  custom  of  the  Chui'ch.'^     The  third  PaschaP  letter  takes 

notice  that  abstinence  from  wine,  as  well  as  from  fiesh,  is 

prescribed  in  Lent  '^ ;  and  shews  how  it  must  be  spent  in  a 

holy  manner,     Theophilus  again  speaks  against  Origen,  and 

then  states  the  beginning  of  Lent  to  be  the  eleventh  of 

^  This  rule  appears  to  be  laid  down  "  and  fish,  and  all  other  delicacies  at 

by  Theophilus,  as  Primate  of  the  Egyp-  "this   season;    but   yet  there  was   no 

tian  Church,  for  his  own  diocese  only,  "  such  tmiversal  rule  or  custom  in  this 

as    it   is    not   recognised   by  tlie  Uni-  "  matter,  but  that,  when  men  had  fasted 

versal  Church.     "  The  Lent  fast  of  the  "  all  the  day,  they  were  allowed  to  re- 

"  ancients   was    a    strict    and   rigorous  "  fresh    themselves    with    a    moderate 

"  abstinence    from    all    food    till    the  "  supper  upon  flesh  or  any  other  food 

"evening.    Their  refreshment  was  only  "without  distinction."    Bingh.   20.   1. 

"  a   supper,  and  not  a   dinner  of  any  §   1().      St.  Augustine  condemns  those 

"  kind  ;    and   then    it   was    indillerent  who    abstain    from   wine,    only   to   use 

"  whether  it  was  flesh  or  any  other  food,  more  agreeable  liquors.     "  How  much 

"  provided  it  was  used,  as  became  the  "  better,"  he  adds,  "  if  the  infirmity  of 

"  refreshment  of  a  fast,  with  sobriety  "  the  stomach  cannot  bear  water,  to  use 

"  and  moderation.    They  generally,  in-  "  a  little  ordinary  wine."   Aug.  v.  Scrm. 

"  deed,  abstained  from  flesh  and  wine  71'.  de  Div.  al.  210. 


BOOK  XXI.]  ECCLESIASTICAL  HISTORY.  7 

Phamenoth;  of  Passion  week  the  sixteenth  of  Pharmouthi ;  A.  d.  404. 

and   Easter-clay   the   twenty-second,    which    answer   to   the 

seventh  of  March,  and  the  eleventh  and  seventeenth  of  April, 

and  consequently  to  the  year  404.     He  also  names  the  new 

Bishops  to  whom  letters  were  to  be  sent,  and  from  whom  they 

were  to  be  received.     St.  Jerome  translated  these  letters  as 

they  appeared,  and  sent  them  both  in  Greek  and  Latin  to  his 

friends  at  Rome.     His  letter  to  Pammachus  and  Marcella, 

which  he  sent  with  the  second  Paschal  letter,  is  still  extant  ^  '  Hier.  Ep. 

He  therein  makes  mention  of  the  first,  and  highly  extols  the 

zeal  of  Theophilus. 

A  private  quarrel  excited  Theophilus  to  proceed  yet  further.       ni- 
The  Priest  Isidore  -,  ordained  by  St.  Athanasius'^,  being  four-  driv"' away 
score  years  old,  was  at  that  time  governor  of  the  hospital ■•  ^  of  Brothers. 
Alexandria.    A  widow  of  quality  gave  him  a  thousand  golden  ^-  ^-  399- 
pence  ^,  and  made  him  sAvear  by  the  Sacred  Table,  that  with  ap.  chrysV 
it  he  would  buy  clothes  for  the  poor  women  of  the  city,  r^silpr^*^' 
without  the  knowledge  of  the  Bishop  Theophilus,  Avho,  she  19-  c- 45.] 
feared,  might  lay  out  this  money  in  purchasing  stone,  as  he  Soxos] 
was  passionately  fond  of  building,  and  raised  many  structures  '^^  ^^^^'^ 
of  no   service   to    the   Church.      Isidore  haAing   taken  the 
money,  disposed  of  it  for  the  use  of  the  poor  women  and 
widows.     Theophilus  was  informed  of  it,  by  spies  who  gave 
him  notice  of   every  thing  that  took  place.      He  sent  for 
Isidore,  and  without  any  signs  of  anger,  asked  him  hoAv  the 
matter  was  ?     Isidore  told  him  the  whole  affair ;    at  which 
Theophilus  Avas  incensed,  though  he  dissembled  his  anger. 
There  is  related  also  another  reason  for  Theophilus'  aversion 
to  Isidore^.     Two  months  after,  haAdng  assembled  the  Pres- «  Soz.  8.12. 
byters,  he  produced  a  paper,  and  directing  his  discourse  to 
Isidore,   said :   "  It  is   eighteen  years   since  I  received  this 
"  memorial  against  you ;  by  reason  of  my  other  employments 
"  I  had  forgotten  it,  but  on  looking  among  other  papers,  I 
"  have  just  met  with  it ;  answer  then  to  the  complaint  which 
"  it  contains."     It  accused  him  of  an   abominable   crime. 

'  The  ^evoSoxe'iov  was  a  place  ori-  at  Caesarea,  which  is  described  at  lengtli 

ginally  appropriated,  as  its  name  im-  by  Tillemont,  torn.  ix.  St.  Basil.  51.    In 

ports,  to  the  reception  of  strangers  ;  but  the  time  of  the  Council  of  Chalcedon,  it 

its  use  was  afterwards  extended  to  the  seems  to  have  been  a  common  adjunct 

relief  of  the  poor,   as    in    the   present  of  a  Church.  Can.  10.  Concil.iv.  (Mans, 

case   of  Alexandria,   and    also   of  the  vii.)   See  Hoffman, 
sick.     St.  Basil  iuilt  a  very  large  one 


8  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  n.  rs9.  Isidore  replied:  "  Were  it  true  that  you  received  this  memorial 
"  against  me^  and  that  you  had  forgotten  it,  could  not  he 
"  who  gave  it  you  have  repeated  his  suit  ? "  "  He  was  gone 
"  to  sea,"  answered  Theophilus.  "  But/'  returned  Isidore, 
"  did  he  not  return,  at  least  two  or  three  years  afterwards  ? 
"  If  he  is  in  this  place,  let  him  appear/'  Theophilus  being 
thus  urged,  put  off  the  affair  till  another  time.  In  the 
meantime,  he  gained  a  certain  young  man,  by  promises,  to 
accuse  Isidore ;  and,  moreover,  gave  him,  it  is  said,  fifteen 
['  8/.  5s.]  golden  pence '.  The  J^oung  man  carried  them  to  his  mother, 
who,  fearing  lest  Isidore  should  prosecute  her  before  the 
governor,  went  to  him,  and  shewed  him  the  money  which  she 
said  she  had  received  from  Theophilus'  sister.  Isidore  con- 
tinued at  his  house  in  prayer  to  God.  The  young  man, 
fearing  the  punishment  of  the  laws  and  the  resentment  of 
Theophilus,  took  sanctuary  in  the  Church.  Theophilus  con- 
[^  Koxprj  Tp  demned  Isidore  in  secret  *,  and  expelled  him  from  the  Church, 
"'^  on  pretence  of  an  infamous  crime,  which  decency  did  not 

allow  to  be  explained.  Isidore,  fearing  some  attempt  on  his 
life,  fled  to  the  mountain  of  Nitria,  where  he  had  spent  his 
youth,  and  retired  into  his  ceU  to  pray  to  God.  Theophilus 
then  wrote  to  the  neighbouring  Bishops,  bidding  them,  with- 
out giving  any  reason,  to  drive  from  the  mountain,  and  the 
remotest  part  of  the  desert,  the  Monks  who  presided  over  the 
rest.  They  came  to  Alexandria  to  beg  Theophilus  to  tell 
them  why  they  were  condemned.  •  He,  changing  colour,  and 
glancing  at  them  furiously,  turned  towards  the  aged  Am- 
V  oofio4>6-  monius,  threw  his  pallium  ^  about  his  neck '',  and  struck  him 
'"'"'^  with  his  clenched  fist,  so  that  the  blood  gushed  from  his  nose, 

at  the  same  time  crying  out,  "  Heretic!  anathematize  Origen." 
Ammonius  was  one  of  the  four  so-called  tall  brothers,  of  great 
['  Soz.  8.  reputation  among  these  Monks  \  With  this  ill  usage  they 
ofher^  were  returned  to  their  dwelHngs,  and  continued  their  ordinary 
Fu^HliuT'  exercises,  relying  on  the  purity  of  their  consciences.  Theo- 
aiid  i:uthy-  philus  convcucd  a  Council  against  them  of  the  neighbouring 
Meury,  J  7.  Bisliops,  and  without  having  cited  them,  or  given  them  an 

c.  4.] 

'  The  wfjLocj>6piou  was  a  woollen  hood,  Ep.  ISO.)     Tlicophilus  took  it  from  his 

thrown  over  the  shoulders,  and  pecu-  own  shoulders,  and  threw  it  rouiul  the 

liarly  appropriated  to  Bishops,  as  repre-  neck  of  Ammonius,  as  though  intending 

senting  the  lost  sheep  on  the  shoulders  to  strangle  him.    Comp.  Tillemont.  xi. 

of  the  good  shepherd.    (See  Isidore  i.  Theoph.  12. 


BOOK  XXI.]  ECCLESIASTICAL  HISTORY.  9 

opportunity  of  making  their  defence^  lie  excommunicated  A.  D.  399. 
three  of  tlie  chief,  Ammonius,  Dioscorus^,  and  another,  under 
pretence  of  their  maintaining  corrupt  doctrines,  not  daring 
to  pass  sentence  against  the  whole  multitude.  He  afterwards 
sent  for  five  Monks  from  the  same  mountain,  of  whom, 
though  they  were  not  Egyptians,  he  made  one  Bishop  of  a 
small  town,  a  second  Priest,  and  the  three  others  Deacons ; 
and  employed  them  to  present  petitions  against  the  three  he 
had  excommunicated,  which  he  himself  drew  up  and  they 
only  subscribed.  Having  received  these  petitions  from  them 
in  the  Church,  he  went  to  the  Prcefect  of  Egj^pt,  and  pre- 
sented another  in  his  own  name,  together  with  these,  which 
contained  accusations  against  the  three  Monks,  and  required 
that  they  might  be  forcibly  driven  out  from  all  parts  of 
Egypt.  HaA-ing  obtained  an  order  to  this  purpose  with  some 
soldiers,  he,  in  the  night-time,  attended  by  some  of  his  own 
people,  attacks  the  monasteries.  He  first  drove  away  Dios- 
corus,  one  of  the  four  brothers.  Bishop  of  the  mountain,  who 
was  dragged  from  his  throne  by  some  Ethiopian  servants. 
He  afterwards  pillages  the  mountain,  leaving  the  humble 
furniture  of  the  Monks  to  the  young  men  who  followed  him. 
Having  plundered  their  cells,  he  sought  for  the  three 
brothers,  Ammonius,  Eusebius^  and  Euthymius ;  but  they 
had  been  let  down  into  a  well,  which  was  covered  with  a 
mat.  Not  finding  them,  he  burnt  their  cells,  with  which 
were  burnt  the  Holy  Scriptures,  and  other  religious  books,  a 
young  boy,  and  the  sacred  mysteries.  Theophilus  afterwards 
returned  to  Alexandria ;  and  the  three  brothers  fled  to 
Palestine,  and  came  to  Jerusalem.  The  Priests  and  Deacons 
of  the  mountain  and  tlu'ee  hundred  Monks  followed  them; 
the  rest  were  dispersed  in  diiferent  directions.  The  greater 
part  of  those  in  Palestine  retired  to  Scythopolis,  a  place 
abounding  in  palm  trees,  the  leaves  of  which  they  wanted  for 
their  work  *.  These  were  about  eighty  in  number.  Theo- '  Soz.8.13. 
philus^,  having  understood  that  they  had  retired  to  Palestine,  ^  Pali.  vit. 
wrote  to  the  Bishops  of  the  country  in  these  terms :  "  You  ''" 

s   This    is    inconsistent    with   c.    11,  niunicated.     Palladius,  from  whom  this 

where  Theophilus  is  said  to  expel  Dios-  narrative  is  copied,  says  only  "  three  of 

corns  from  his  church  ;  a  circmiistance  "the   chief  Monks  :  "    and    Tillemont 

which  could  not  then  have  taken  place,  calls  them  the  three  brothers  of  Dios- 

if  Dioscorus  had  been  already  excom-  corns.   Tillcm.  xi.  Theoph.  13. 


St.  Chry- 
sostom 
opposes 
Ga'inas. 


10  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  399.  "  ought  not  to  have  received  those  people  against  my  will, 
"  but  since  you  have  done  it  through  ignorance,  I  pardon 
"  you.  Take  care,  therefore,  that  you  do  not  admit  them  for 
"  the  future,  either  into  the  Church  or  any  other  place."  Thus 
these  Monks  were  often  obliged  to  change  their  abode,  and 
at  length  resolved  to  go  to  Constantinople, 
ly.  Here   St.  John  Chrysostom  was   gaining  still  more  and 

more  the  affection  of  the  people,  by  his  courage  and  eloquence, 
and  at  the  same  time  becoming  more  odious  to  the  great 
A.  D.  400.  nien,  and  a  section  of  his  Clerg3\     After  the  fall  of  E-ufinus 
and  Eutropius,  the  Goth  Gainas  became  the  most  powerful 
man  in  the  empire  of  the  East,  and  the  Emperor  Arcadius 
was  obliged  to   confer  upon  him  the  command  of  all  his 
'  Socr.6.6.  troops,  as  well  horse  as  foot  ^     He  was  an  Arian,  as  were 
Theod".  5'.    most  of  tlie  Goths,  and  wished  to  use  his  interest  in  pro- 
""■  curing  them  a  Church  at  Constantinople.     He  consequently 

represented  to  the  Emperor,  that  it  was  neither  reasonable 
nor  becoming  that  they  should  be  obliged  to  pray  without 
the  city.  The  Emperor  replied,  he  would  take  it  into  con- 
sideration. He  then  sent  for  St.  John  Chrysostom,  laid 
before  him  the  request  of  Gainas,  represented  his  power,  and 
giving  him  to  understand  that  he  aspired  to  the  empire, 
concluded,  that,  to  keep  him  quiet,  it  was  necessary  to  grant 
his  demand.  St.  Chrysostom  replied :  "  Do  not  thou,  O 
"  Emperor,  make  any  promise,  nor  order  me  to  give  that 
"  which  is  holy  unto  dogs.  For  I  can  never  resolve  to  drive 
"  out  those  who  acknowledge  the  Di^dnity  of  the  Word,  in 
"  order  to  deliver  up  the  temples  of  God  to  those  Avho  blas- 
"  pheme  Him.  For  the  rest,  fear  not  this  barbarian ;  send  for 
"  us  both  together,  and  I  will  easily  find  a  way  to  stop  his 
"  mouth."  The  Emperor  joyfully  accepted  this  condition, 
and  sent  for  them  the  next  morning.  Gainas  renewed  his 
demand,  and  challenged  the  Emperor's  promise.  St.  Chry- 
sostom, accompanied  by  all  the  Bishops  who  were  present  at 
Constantinople,  replied,  that  a  Christian  Emperor  could  not 
undertake  to  do  any  thing  against  the  law  of  God.  "  But  I 
"  as  well  as  others,"  answered  Gainas,  "  ought  to  have  a  house 
"  of  prayer."  "  All  the  Churches,"  replied  John,  "  arc  open ; 
"  no  one  hinders  you  from  praying  in  them."  "  But,"  said 
(iiaiiias,  "  I  am  of  another  communion;  I  demand  a  Church 


BOOK  XXI.]  ECCLESIASTICAL  HISTORY.  11 

''  for  those  of  this  communion^  and  may  well  demand  it  after  a.  d.  40o. 

"  the  services   I   have   done  the  Romans."      John  replied : 

"  Yovu'  rewards  have  been  greater  than  your  services.     You 

"  are  General,  you  wear  the  consular  habit ;  you  ought  to 

"  remember  what  you  were  once,  and  what  you  now  are ; 

"  consider   how  you   were    clothed   before   yovi   passed   the 

''  Danube ;  how  poor  you  were  then,  and  now  how  rich."    In 

fact,  Gaiuas  was  at  first  a  common  soldier'.    The  holy  Bishop  '  Soz.  ibid. 

proceeded,   by  putting  him  in  mind  of  the  oaths  he  had 

taken  to  the  Emperor  Theodosius,  to  be  true  to  him  and  his 

children,  and  to  maintain  and  defend  the  empire   and  its 

laws ;    and   shewed  him   the    decree    which   prohibited   the 

assemblies  of  heretics  in  the  cities.     Then  turning  to  the 

Emperor,  he  exhorted  him  to  support  the  law,  telling  him,  he 

had  better  resign  the  empire  than  deliver  up  the  house  of 

God.     Gainas  did  not  dare  to  insist  any  further,  and  the 

Arians  had  no  Church  at  Constantinople. 

Some  time  after  Gainas  openly  revolted.  He  ravaged 
Thrace,  and  no  one  dared  to  oppose  him,  or  even  to  under- 
take a  deputation  to  him  ^  In  this  exigency  they  had  recourse  ^  Theod.  5. 
to  St.  Chrysostom,  who  accepted  the  employment,  without 
fearing  the  resentment  of  the  Barbarian  on  account  of  the 
Church  he  had  been  refused.  When  Gainas  understood  that 
he  was  coming,  he  went  a  long  way  to  meet  him,  took  him 
by  the  hand,  which  he  afterwards  put  upon  his  eyes,  and 
presented  his  children  to  him,  placing  them  on  his  knees. 
However,  this  deputation  did  not  put  an  end  to  the  war; 
Gainas  continued  in  his  rebellion,  and  was  at  last  defeated 
by  Vides  ^,  chief  of  the  Huns,  who  sent  his  head  to  Constan-  ^  ^^jgg'n'' 
tinople,  Avhich  was  carried  tlu-ough  the  city  on  the  top  of  a  *  Chr. 

•11         1-     •     ,       P    T  .r.-,        ^         -X-  ■  ,  Marcel,  p. 

pike,  on  the  thirtieth  01  January,  401,  when  Vincentius  and  275.ind.14. 
Fravitta  were  Consuls  *.  p_  307!"'*^  ' 

During  this  war,  and  in  the  thu'teenth  Indiction,  that  is,  in        v. 
the  year  400,  before  the  month  of  September  ^,  the  Bishops  of  against 
Asia  came  to  Constantinople  on  some  business.     There  came  of  Ephesifs. 
also  some  others,  Theotimus  of  Scythia^,  Ammon  of  Thi-ace,  ^-  ^-  ^oo. 

[^  See  bk 

Arabian  of  Galatia,  all  Metropolitans,  and  of  an  advanced  is.  ch.  7.' 
age  ^     Theotimus,  Bishop  of  Tomi '',  and  successor  of  St.  Ve-  ?  pau.  vit. 

p.  50. 

•■  Some  lime  earlier  in  the  year,  since  tv,-o  months  after  it  was  "  in  the  very  '   Soz.  7. 26. 
"  heat  of  summer." 


12  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  400.  tranio,  was  a  Scj'thian,  but  educated  in  the  monastic  life, 

[1  cf.         and  still  retaining  the  same  habit,  and  the  same  long  hair ' ; 

T.'s^S  6.1  living  very  simply,  and  eating  as  he  had  occasion,  without 
any  set  meals.  The  Huns  about  the  Danube  so  much  admired 
his  virtue,  that  they  called  him  the  god  of  the  Romans.  One 
day,  as  he  was  travelling  in  the  country  of  the  Barbarians, 
he  met  some  of  them  who  were  going  the  same  way  to  Tomi, 
where  he  resided.  Those  who  were  with  him  began  to  cry 
out,  thinking  they  were  all  lost ;  as  for  him,  he  alighted  off 
his  horse,  and  prayed ;  the  Barbarians  passed  without  seeing 
him,  his  company,  or  their  horses.  As  they  harassed  the 
Scythians  by  frecpent  incursions,  he  pacified  them,  by  enter- 
taining them  with  food  and  making  them  presents.  This 
made  one  of  the  Barbarians  think  that  he  was  rich ;  so  that 
being  desirous  to  take  him,  he  prepared  a  cord  with  a  sHp 
knot,  and  leaning  on  his  buckler,  as  was  his  custom  in  talking 
to  an  enemy,  he  lifted  up  his  hand  to  throw  the  cord  about 
him,  and  drag  him  to  his  own  countrymen;  but  his  hand 
remained  stretched  out  in  the  air,  neither  could  he  recover  it 
till  St.  Theotimus  had  'prayed  for  him.  Such  was  this  holy 
Bishop,  who  is  commemorated  by  the  Church  on  the  twentieth 

«  Martyr,      of  April  ^ 

Apr.'     '         All  these  Bishops,  together  with  St.  John  Chrysostom,  being 

'Paii.p.50.  assembled  in  Council  on  Sunday  at  Constantinople  ^  to  the 
number  of  two  and  twenty,  Eusebius,  Bishop  of  Valentiniano- 

*  V.  Baudr.  polis,  or  Cilbiana  in  Lydia  '*,  came  before  them,  and  pre- 
sented a  memorial  against  his  Metropolitan,  Antoninus,  Bishop 
of  Ephesus ;  containing  seven  ai'ticles  of  indictment :  first, 
that  he  had  melted  down  some  sacred  vessels,  and  employed 
the  money  for  the  use  of  his  son;  secondly,  that  he  had 
taken  some  marble  from  the  entrance  of  the  Baptistery,  to  lay 
it  in  his  own  private  bath ;  thirdly,  that  he  had  set  up  in  his 
dining-hall  some  pillars  belonging  to  the  Church,  that  had 
long  lain  neglected ;  fourthly,  that  he  retained  in  his  service 
a  man  who  had  committed  a  murder,  and  had  not  punished 
him ;  fifthly,  that  he  had  sold,  on  his  own  account,  somq 
lands  which  Basilina,  mother  to  the  Emperor  Julian,  had 
given  to  the  Church  ;  sixthly,  that  he  had  taken  his  Avife 
again  after  he  had  left  her,  and  had  liad  children  by  her; 
seventhly,  that  he  held   it  as  a  rule  and   a  maxim,  to  sell 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  13 

ordinations  to  Bishoprics,  proportioning  his  price  to  the  A.  d.  4oo. 
value  of  the  incomes.  Eusebius  added :  "  Those  who  have 
"  been  ordained  for  money  are  present,  and  Hkewise  he  who 
"  has  received  it ;  and  I  can  prove  all  that  I  have  advanced." 
St.  Chrysostom  said  to  him :  "  Brother  Eusebius,  it  is  often 
"  difficult  to  prove  those  accusations  which  are  preferred  in 
"  anger'.  Be  ruled  by  me,  do  not  bring  an  accusation  in  '  Paii.p.oi. 
"  writing  against  our  brother  Antoninus ;  we  will  accom- 
"  modate  this  affair."  Eusebius  grew  warm,  and  flew  into 
a  passion  against  Antoninus,  persisting  in  his  accusation. 
Whereupon  St.  Chrysostom  entreated  Paul  of  Heraclea,  who 
seemed  to  be  Antoninus'  friend,  to  reconcile  them,  and  then 
rose  up  and  went  into  the  Church  with  the  Bishops,  (for  it 
was  the  time  of  the  sacrifice)  ;  and  after  liaAdng  saluted  the 
people,  blessing  them  as  usual,  he  sat  down  with  the  other 
Bishops.  Eusebius  entered  unseen ;  and  before  all  the 
Bishops,  and  the  whole  congregation,  presented  another 
memorial  containing  the  same  accusations ;  and  conjm-ed 
St.  Chrysostom,  with  terrible  adjurations,  and  by  the  life  of 
the  Emperor,  to  do  him  justice.  [His  words  were  indis- 
tinctly heard  by  the  congregation ;  and  the  earnestness  of  his 
manner  produced  the  impression  that  he  was  entreating  the 
Bishop  to  intercede  with  the  Emperor]  to  save  his  life. 
St.  Chrysostom  seeing  his  rage,  and  unwilling  that  the  people 
should  be  disturbed,  received  the  memorial;  but  after  the 
Holy  Scriptures  had  been  read,  he  desired  Pansophius,  Bishop 
of  Pisidia,  to  offer  the  Holy  Sacrifice,  and  went  out  himself 
with  the  other  Bishops;  for  he  would  not  sacrifice  Avith  a 
distui'bed  mind,  according  to  that  precept  of  the  Gospel  ^ :  ^  Matfh. 
"  If  thou  bring  thy  gift  to  the  altar,"  &c. 

After  the  people  were  dismissed,  St.  Chrysostom  sat  in  the 
Baptistery  with  the  other  Bishops,  and  having  sent  for 
Eusebius,  said  to  him  before  all  who  Avere  present :  "  I  say 
"  again ;  things  often  are  advanced  out  of  passion,  which  it 
"  is  difficult  to  maintain.  If  you  can  clearly  make  out  your 
"  accusation,  we  do  not  reject  it ;  otherwise  we  do  not  obhge 
"  you  to  go  on  with  it.  Resolve,  therefore,  before  the  indict- 
"  ment  is  read ;  for  when  it  has  been  read  and  heard  by 
"  every  body,  and  acts  have  been  drawn  up,  you  will  not  be 
"  at  liberty,  being  a  Bishop,  to  desist."     Eusebius  persisted, 


14  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  P.  400.  and  the  indictment  was  read ;  and  tlie  elder  Bishops  said  to 
St.  John  Chrysostom  :  "  Though  there  is  none  of  these  articles 
"  which  is  not  criminal,  yet  that  we  may  not  lose  time,  let  us 
"  fix  upon  the  last,  which  is  the  most  dreadful ;  for  he  who 
"  would  sell  the  communication  of  the  Holy  Ghost  for 
"  money,  would  not  spare  the  vessels,  the  marble,  or  the 
"  lands  of  the  Church.^^  St.  John  Chrysostom  proceeded  to 
the  investigation,  and  said :  "  Brother  Antoninus,  what  say 
"  you  to  this  ? "     He  of  course  denied  it.     Those  who  had 

'Paii.p.52.  given  the  money  were  next  questioned;  they  too  denied  it  ^ 
The  investigation  was  carried  on  by  the  examination  of  some 
evidence,  and  pursued  with  the  utmost  diligence,  till  the 
eighth  hour,  or  two  o'clock  in  the  afternoon.  At  last  they 
came  to  the  witnesses,  before  whom  the  money  had  been 
delivered  and  received ;  but  they  were  not  present.  St.  Chry- 
sostom, seeing  the  necessity  of  hearing  these  witnesses,  and 
the  difficulty  of  sending  for  them,  resolved  to  go  into  Asia 
himself,  to  finish  this  process.  But  Antoninus,  self-con- 
demned by  his  conscience,  apphed  to  a  certain  person  in 
power,  for  whom,  he  acted  as  steward  of  some  lands  which  that 
nobleman  possessed  in  Asia,  and  desired  him  to  put  a  stop  to 
the  journey  of  St.  Chrysostom,  promising,  at  the  same  time,  to 
produce  the  witnesses.  St.  Chrysostom  therefore  received  a 
message  from  the  Emperor  in  these  words :  "  It  is  not  fitting 
"  that  you,  who  are  our  Pastor,  should  leave  us  on  the  eve  of 
"  so  much  disturbance,  and  go  into  Asia  to  look  for  witnesses, 
"  who  may  easily  be  brought  hither."  This  disturbance  was 
the  rebellion  of  Gai'nas.  St.  Chrysostom  was  thus  persuaded 
to  stay;  and  Antoninus  thought  he  had  gained  his  cause  by 
this  respite,  as  he  hoped  in  the  mean  time  to  send  the  wit- 
nesses out  of  the  way,  either  by  force  or  bribery.  St.  Chry- 
sostom foresaw  his  intention,  and  resolved  with  the  Council 
to  send  some  of  the  Bishops  who  were  present  into  Asia,  to 
examine  the  witnesses.  Three  were  accordingly  sent,  Syn- 
cletius.  Metropolitan  of  Trajanopolis,  Hesychius,  Bishop  of 
Parium,  and  Palladius  of  Helenopolis.  The  acts  of  the 
Council  decreed,  that  if  either  of  the  two  parties,  the  accuser 
or  the  accvised,  within  two  months  did  not  appear  at  Hy- 
psepa,  to  maintain  his  right,  he  sliould  be  excommunicated. 
Hypjcpa  was  a  city  of  Asia,  in  the  neighbourhood  of  the  two 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  15 

parties  themselves,  and  of  the  two  Bishops  joined  in  com-  a.  d.  40o. 
mission  with  Syncletius.  Hesychius,  one  of  these  two  com- 
missioners, being  a  friend  of  Antoninus,  feigned  sickness  : 
Syncletius  and  Palladius  came  to  Smyrna,  whence  they  wrote 
to  the  two  parties  to  repair  to  the  appointed  place ;  but  they 
had  already  come  to  an  agreement.  Antoninus  had  bribed 
Eusebius,  and  Eusebius  had  sworn  not  to  prosecute  the  suit. 
However,  they  presented  themselves  at  Hypeepa  for  form's 
sake,  and  said  that  the  witnesses  were  absent  on  various 
accounts.  The  judges  asked  Eusebius,  "  How  long  will  it 
"  be  before  you  produce  them  ?  We  will  wait  for  them." 
Eusebius,  thinking  to  weary  them  out,  for  it  was  in  the  very 
heat  of  summer,  bound  himself  to  produce  the  witnesses 
within  forty  daj^s,  or  submit  to  the  penalties  enjoined  by  the 
Canons,  But  instead  of  going  to  look  for  them,  he  wholly 
neglected  the  matter,  and  retreated  to  Constantinople,  to  lie 
concealed  '.  The  judges  waited  the  forty  days ;  and  Eusebius  '  Paii.p.5.3. 
not  appearing,  they  wrote  to  all  the  Bishops  of  Asia,  declaring 
him  excommunicated,  either  as  a  defaulter  in  judgment,  or 
as  a  false  accuser.  They  waited  yet  another  month,  and  then 
returned  to  Constantinople,  where  they  met  and  upbraided 
him.  He  excused  himself  on  account  of  sickness,  and  assm-ed 
them  that  he  would  produce  the  witnesses. 

In  the  mean  time  Antoninus  died,  and  St.  Chrysostom  re-       vr. 
ceived  a  decree  from  the  Clergy  of  Ephesus,  and  the  neigh-  Sfstom'^at 
bouring  Bishops,  most  solemnly  conjuring  him,  to  come  and  5'd.*4oo 
reform  that  Chui'ch,  which  had  long  been  afflicted  by  Arians  —Pol- 
and bad  Catholics;  and  to  arrest  the  cabals  of  those  who 
were  endeavouring  by  money  to  get  possession  of  the  vacant 
see ',     St.  Chrysostom,  seeing  that  the  question  was  really  the 
restoration  of  discipline  throughout  the  Avhole  diocese  of  Asia, 
where  it  had  fallen  into  decay,  as  much  through  the  want  of 
Pastors  as  their  ignorance,  resolved  to  undertake  the  jom-ney, 

'  The  distracted  state  of  Asia  Minor,  243,  239,  66,  al.  220,  61,  69,  70,  10,  48, 
the  country  where  Ariauism  itself,  and  and  Greg.  Naz.  Or,  21,  2,  al.  1,  The 
the  various  heresies  and  schisms,  which  latter  (Or.  2.  c.  81)  compares  the 
sprang  from  it,  most  prevailed,  is  a  Church  in  his  times  to  Chaos,  when  the 
frequent  suhject  of  complaint  with  St.  earth  was  without  form  and  void ;  to  a 
Basil  and  St.  Gregory  Nazianzen.  The  night-battle,  in  which  friend  and  foe 
want  of  Pastors,  the  desertion  of  the  are  alike  indistinguishable ;  to  a  sea- 
churches,  the  ambition  of  secular  and  fight  amid  the  tempestuous  confusion 
intriguing  Prelates,  are  among  the  evils  of  winds  and  waves, 
they  enumerate.      Bas.  Ep.  70,  90,  92, 


16  ECCLESIASTICAL  HISTORY.         [book  xxi. 

A.  D.  401.  notwithstanding  liis  ill  health,  and  the  severity  of  the  winter. 
He  left  the  Church  of  Constantinople  to  the  care  of  Severian, 
Bishop  of  Gabala,  in  Syria,  who  had  come  to  preach  there, 

'Socr.6.11.  and  in  whom  he  placed  full  confidence^;   and  took  three 

f°KupW  Bishops  to  accompany  him,  Paul,  Syrian  2,  and  Palladius. 

ap.  Pall.]  On  his  arrival  at  Ephesus,  the  Bishops  of  Lydia,  Asia, 
Phrygia,  and  Caria,  assembled  to  the  number  of  seventy, 
being  attracted  by  the  reputation  of  St.  Chrysostom,  with 
whom  they  (particularly  the  Phrygians)  were  desirous  of 
being  acquainted.     This  Council  ordained  Herachdes  Bishop 

=•800^6.11.  of  Ephesus  ^  a  native  of  Cyprus  and  Deacon  to  St.  Chry- 
sostom, who  had  been   a  Monk   at   Scetis,   and  disciple  of 

*  Soz.  8.  6.  the  Monk  Evagrius  \  Eusebius  of  ValentinianopoHs  came 
before  the  Council,  begging  he  might  be  admitted  to  com- 
munion.    This  some  Bishops  opposed,  alleging  that  he  was  a 

'  Pall. p.  54.  calumniator  \  He  said  to  them  :  "  This  trial  was  begun  two 
"  years  ago,  the  non-appearance  of  the  witnesses  has  been 
"  the  cause  of  this  delay.  Let  me  produce  them  now ;  for, 
"  though  Antoninus  is  dead,  those  who  gave  him  money  for 
"  their  ordination  are  still  living.''  The  Council  thought  fit 
to  enquire  into  the  matter.  They  first  read  the  proceedings 
that  had  already  taken  place.  The  witnesses  came  in,  and 
six  of  those  who  had  been  ordained  for  money  came  in  also. 
At  first  they  denied  the  charge ;  but  the  witnesses  persisted, 
even  the  Priests  whom  the  accused  thought  themselves  sure 
of;  there  were  also  among  the  witnesses  laymen  and  women. 
They  specified  the  bribes  that  had  been  given,  the  time,  the 
place,  and  the  quantity.  At  length  the  accused,  reproached 
by  their  consciences,  confessed  without  much  reluctance. 
"  It  is  true,"  said  they,  "  we  have  given  money,  but  we 
"  thought  it  was  the  usual  fee  for  freeing  us  from  municipal 
"  offices  ^.  Let  us  now  remain,  if  possible,  in  the  service  of 
"  the  Church,  or  else  restore  us  what  we  have  given,  for  some 

''  See  bk.  18.  c.  32.  note  u  and  19.  retain  the  privilege  of  communicating 

c.  14.  note  m.     These  six  Bishops  per-  within   the  Altar-rails,  but  forbidding 

hapsimagined,  or  pretended  to  imagine,  them  to  exercise  any  sacerdotal  func- 

that   the  money  paid  at  their  conse-  tion.   (See  Tillem.  xi.  Chrys.  61.) 
cration  was  a  sort  of  compromise  for  St,  Chrysostom  undertook  to  procure 

the  cession  of  property  insisted  on  by  for  them    a  continuation   of  the  civil 

the  law  cited  in  the  latter  note.     The  immunities,  to  which  they  had  legally 

Council  decreed  that  they  should  be  ex-  lost  all  claim  by  their  deposition. 
Priests  (airh  Upfwv),  allowing  them  to 


BOOK  xxr]         ECCLESIASTICAL  HISTORY.  17 

"  of  us  have  given  even  our  wives'  ornaments."  St.  Cluy-  a.  d.  4oi 
sostom  said  to  the  Council :  "  I  hope  the  Emperor  at  my 
"  request  will  free  them  from  municipal  offices  :  pass  a  decree 
"  that  the  heii-s  of  Antoninus  restore  them  what  they  have 
"  given.''  The  Council  decreed  this  restitution,  and  deposed 
these  six  simoniacal  Bishops,  permitting  them  only  to  com- 
municate v/ithin  the  chancel  ^  \    They  acquiesced  in  this  sen-  ['  fwo-ia- 


'  Simony  was  an  offence  nearly  ex- 
cluded, by  the  nature  of  the  case,  from 
the  first  three  centuries  of  Church 
history.  For  when  Church  preferment 
conveyed  little  worldly  power  or  dis- 
tinction, while  it  involved  a  more  direct 
exposure  to  the  severer  attacks  of  per- 
secution, few  persons  were  likely  to 
aspire  to  it  from  any  other  than  the 
holiest  motives.  But  when  the  adoption 
of  Christianity  by  the  State  elevated 
ecclesiastical  dignities  to  a  high  rank 
in  the  eyes  of  the  world,  they  soon 
became  the  objects  of  secular  ambition ; 
and  we  find  Sulpicius  Severus  (A.  D. 
400)  complaining  that  in  his  time  the 
Episcopacy  was  habitually  sought  by 
corrupt  intrigue.  (Hist.  2.  c.  32  and  51.) 
Accordingly  from  this  period  simony  is 
continually  denounced  by  the  Canons  of 
successive  Councils.  We  find,  indeed, 
one  of  the  Apostolical  Canor.s,  in  cases 
of  ordination  for  money,  threatening 
both  the  ordained  and  ordaining  parties 
with  deposition  and  excommunication 
(Can.  Apost.  28) :  but  there  appears  to 
have  been  no  generally  established  rule 
on  the  subject  before  the  Council  of 
Chalcedon  (AD.  451);  for  St.  Basil, 
writing  to  the  Bishops  of  his  province, 
some  of  whom  had  been  accused  to  him 
of  simony  (though  they  had  hoped  to 
evade  the  charge  by  not  receiving 
money  till  after  ordination),  aHudes  to 
no  existing  law,  but  simply  threatens 
them  with  excommmiication  on  his  own 
authority.  (Ep.  53.  al.  76.  ad  Episc.) 
And  in  the  present  case  St.  Chrysostom 
leaves  the  punishment  of  the  simoniacal 
Bishops  to  the  arbitrary  decision  of  the 
Ephesian  Comicil ;  which,  as  v.e  have 
seen,  not  only  did  not  excommunicate 
them,  but  did  not  absolutely  depose 
them  from  the  sacerdotal  rank.  Ab- 
solute deposition  was,  however,  the 
punishment  afterwards  ruled  by  the 
Council  of  Chalcedon  (Can.  2) :  and 
this  decision  was  confirmed  or  even 
increased  in  severity  by  subsequent 
judgments  of  the  Church.  (See  Bingh. 
16.  6.  §  28.) 


Tlie  above  notices  are  confined  to  the 
sin  of  bartei-ing  ordination  for  money, 
or  trafl[icking  with  the  gift  of  the  Hoi,y 
Ghost,  which,  as  being  the  most  direct 
imitation  of  the  sin  of  Simon  Magus, 
was  most  properly  designated  by  the 
term  Simony,  And  closely  akin  to  this 
was  the  receiving  money  for  the  admi- 
nistration of  the  Holy  Sacraments,  Con- 
firmation, or  the  Consecration  of  a 
church ;  as  in  all  these  cases  spiritual 
benefits  were  not  "  freely  given,  as  they 
"had  been  freely  received,"  but  were 
repaid  with  a  price.  The  name  of 
simony  had,  however,  a  more  extended 
application  ;  for  under  it  the  ancients 
included  all  mterference  of  secular  mo- 
tives in  the  administration  of  eccle- 
siastical aflfairs,  even  where  no  direct 
Spiritual  gift  was  expressly  conferred. 
Thus  the  appointment  for  money  of  a 
steward  to  regulate  the  Church  re- 
venues, of  a  lawyer  to  maintain  her 
cause  in  the  civil  courts,  or  a  bailiff  to 
superintend  the  ecclesiastical  lands, 
was  by  the  Council  of  Chalcedon  (Can. 
2)  placed  on  the  same  footing,  and 
visited  with  the  same  punishment  as 
the  simoniacal  ordination  of  a  Bishop, 
Priest,  or  Deacon.  On  the  same  prin- 
ciple the  illegal  assumption  of  any 
ecclesiastical  dignity,  as  when  Nova- 
tian  intruded  into  the  see  of  Rome,  or 
Majorinus  into  that  of  Carthage,  was 
also  accounted  simony.  Even  the  pro- 
motion to  Episcopal  rank  through  the 
influence  of  the  secular  authorities  fell 
under  the  same  censure  (Can.  Apost. 
29) ;  as  well  as  all  intriguing  for  ad- 
vancement from  a  smaller  to  a  larger 
see  ;  and,  indeed,  all  such  advancement 
is  in  itself  absolutely  and  severely  con- 
demned by  Hosius  in  the  Council  of 
Sardica.  (Can.  1,  2.)  All  these  cases 
imply  a  subservience  of  ecclesiastical 
powers  to  the  promotion  of  secular  ends. 
The  civil  power  also  recognised  this 
principle,  and  lent  its  aid  to  enforce  the 
decrees  of  the  Church  ;  as  we  find  two 
laws  of  Justinian  requiring  an  oath 
from  both  the  electors  and  the  elected, 


Gerontiu: 
of  Nico 


Xovixev  vvv 


18  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  401.  tence,   and  other  Bishops  were   chosen   in  their  places^   of 
suitable  morals  and  capacity,  Avho  had  always  lived  in  a  state 
of  celibacy.     St.  John  Chrysostom  delivered  many  churches,, 
[^  Socr.  6.   j^g  i^g  journeyed  from  the  Novatians  and  Quartodecimans ' '". 
VII.  He  deprived  also  Gerontius,  Bishop  of  Nicomedia^;  he 

had  been  Deacon  to  St.  Ambrose  of  Milan,  and  boasted  he 
media  do-  \^^^  taken  in  the  night  an  Onoscelis  ^,  the  name  given  by 
»  Soz.  8.  the  Greeks  to  a  spectre,  which  they  imagined  had  the  legs  of 
hie!'  ^^'^*'  ^'1  ^ss-  Gerontius  affirmed,  that  he  had  taken  this  monster, 
A  ••sto^°/'  ^^^^  shaved  his  head,  and  put  him  to  turn  a  mill;  the  ordinary 
r.ccies.  punishment  of  slaves.  Whether  he  said  this  oiit  of  vanity 
"EfXTToua-a'  to  gain  admiration,  or  whether  he  was  deluded  by  the  evil 
spirit,  St.  Ambrose  thought  these  words  unbecoming  a 
Minister  of  God,  and  ordered  Gerontius  to  stay  some  time  in 
his  own  lodging,  to  perform  penance.  Gerontius,  who  had  great 
skill  in  physic,  ^ys.H  an  active  and  winning  man,  and  had  all 
the  qualifications  proper  to  make  himself  friends,  laughed 
at  St.  Ambrose,  and  removed  to  Constantinople,  where  in  a 
short  time  he  gained  the  friendship  of  some  great  persons  at 
Court,  who  procured  for  him  the  Bishopric  of  Nicomedia. 
He  was  ordained  by  Helladius,  Bishop  of  Caesarea,  in  Cappa- 
docia,  in  return  for  having  obtained  for  his  son  a  considerable 
post  at  Court.  When  St.  Ambrose  heard  of  this,  he  wrote 
to  Nectarius,  Bishop  of  Constantinople,  to  depose  Gerontius, 
and  not  to  tolerate  the  affront  offered  to  himself  and  the 

in   the  case  of  a  Bishop's   ordination,  Anatolius  of  Laodicaea,  Tilleni.  iv.)  had 

setting  forth   that  no  consideration  of  become  the  principal  maintainers  of  a 

worldly  profit  or  pleasure  has  been  used  practice,   which,    though  defensible   in 

to  infliuence  their  choice.    Just.  Novell.  the  case  of  the  Asiatic  Christians,  could 

123.  c.  1.  and  137.  c.  2.     See  Bingh.  4.  only  be  considered  a  direct  Judaism  in 

3.  §  14.  and  16.  6.  §  28,  &c.  its   new  supporters.    (Athan.  i.    pt.   2. 

■"  These  were  not  the  original  Quar-  Ep.    ad    Afros,    §    2.    and   Tillem.   iii. 

todecimans  of  Proconsular  Asia,  who,  Victor.  6.)  Accordingly,  after  the  Coun- 

under  the  sanction  of  Apostolic  tradi-  cil  of  Nicaea,  the  Quartodecimans  were 

tion,  continued  for  some  time  to  cele-  considered  heretics;  and,  indeed,  hence- 

brate  their  Paschal  feast  on  the  anni-  forward  the  Jewish  rule  appears  rather 

versary  of  the  Passion,  i.  e.  14th  Nisan,  as  a  practice  attaching  to  other  heretical 

wliile  the  Western  Churches  gave  the  bodies,  than  as  constituting  a  distinct 

same  name  to  the  festival  of  the  Re-  heresy  of  itself.     In  Phrygia,  a  country 

surr<-ct'w>i,yi\\\ch  they  celebrated  on  the  pei-haps  already  imbued  with  Judaism 

iucceeding  Sunday.    (See  Christ.  Aug.  (see  Gal.  3  and  4),  it  was  adopted  by 

Heuman.    Nova    Sylloge.  i.    Diss.  4.)  the  Montanists  (Gieseler,  i.  §  57.  note 

For  though  they  still  preserved  their  12)  and  by  a  branch  of  the  Novatians 

ancient  custom  in  A.  D.  27(),  yet  before  under  Sabbatius  (see  above,  bk.  18.  8. 

the  Council  of  Nicaea  they  had  con-  note  c.  and  19.  35) :  and  these  latter 

formed  to  the  Western  mode,  (Eus.Vit.  probably  are  the  persons  here  spoken 

Const.  3.  19):  while  the  Syrians  and  of  as  Novatians  and  Quartodecimans. 

Mesopotamians  (influenced  perhaps  by  Bingh.  20.  5.  §  3. 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  19 

discipline  of  the  Church.     However  desirous  Nectarius  may  a.  d.  401. 
have  been  to  comply  with  his  request^  he  could  never  suc- 
ceed^ by  reason  of  the  violent  opposition  of  all  the  people  of 
Kicomedia. 

St.  John  Chrj^sostom  deposed  GerontiuSj  and  ordained 
Pansophius  in  his  place,  Avho  had  been  tutor  to  the  Empress. 
He  was  a  man  of  piety,  of  gentle  and  unruffled  manners; 
but  not  acceptable  to  the  people  of  Nicomedia.  They  fre- 
quently rose  in  a  tumult,  and  related  both  in  public  and 
private  the  good  deeds  of  Gerontius;  the  benefit  they  re- 
ceived from  his  art,  the  kindness  and  industry  with  which  he 
laboured  to  give  relief  to  all,  without  distinction,  who  were 
sick,  whether  rich  or  poor.  They  extolled  his  other  good 
qualities,  and  making  processions  in  the  streets  of  Nicomedia 
and  Constantinople,  as  in  times  of  earthquakes,  drought,  and 
other  pubhc  calamities,  they  sang  hymns,  and  made  supph- 
cation  to  God,  that  He  would  preserve  to  them  their  Bishop. 
At  length  they  were  constrained  to  give  him  up,  notwith- 
standing their  sobs  and  tears ;  and  this  deposition  made 
St.  John  Chrysostom  many  other  enemies  ".     In  his  absence, 

"  A  brief  view  of  the  constitution  of  volved  no  actual  increase  of  power ;  but 
the  Church  at  this  period,  will  serve  to  the  disordered  state  of  Asia  Minor  soon 
illustrate  this  A:=iatic  journey  of  St.  enabled  or  rather  obliged  him  to  extend 
Chrysostom.  The  Exarchs  or  Patriarchs  his  inlluence  into  the  Asiatic  and  even 
of  the  several  Dioceses,  into  which  tlie  into  the  Pontic  diocese.  The  resort  of 
Church,  adopting  the  terms  as  well  as  a  ^Metropolitan  of  Galatia  to  Constan- 
the  fomi  of  the  civil  government,  was  tinople  (supr.  5),  as  well  as  the  in- 
divided,  were  originally  considered  all  effectual  attempt  of  Nectarius  to  de- 
of  the  same  formal  rank  and  independ-  pose  Gerontius,  succeeded  by  the  more 
ence  :  though  their  respective  rights,  effectual  interference  of  St.  Chrysostom, 
being  determined  by  the  previous  mark  the  gradual  growth  of  this  power 
customs  of  each  province,  v.ere  different  in  the  latter  diocese  ;  while  the  accusa- 
in  different  cases.  Thus  in  the  period  tion  of  the  Exarch  of  Ephesus  before 
preceding  the  Councilof  Constantinople,  St.  Chrysostom,  together  with  his  ap- 
we  find  in  the  East  the  Exarchs  of  parent  submission  to  the  authority  of 
Heraclea,  Ephesus,  and  Caesarea,  with  that  tribunal,  and  the  svibsequent  invi- 
the  Patriarchs  of  Antioch  and  Alex-  tation  of  the  Asiatic  Bishops,  seem  to 
andria,  all  recognised  as  equally  inde-  shew  that  it  was  popularly  admitted  in 
pendent,  though  in  the  exercise  of  dif-  the  former.  It  v.'as,  however,  so  far  an  act 
ferent  degrees  of  power.  (See  above,  of  authority  unrecognised  by  any  definite 
bk.  18.  7.  and  Gieseler,  i.  §  91.)  The  law,  that  it  furnished  Theophilus  with  a 
transference  of  the  seat  of  empire  to  charge  of  ambition  sufficiently  plausible 
Constantinople  not  only  elevated  the  to  attract  the  attention  of  the  Roman 
Bishop  of  Byzantium  to  the  Exarchate  clergy.  (Pall.  Vit.  Chrys.  p.  49.)  And 
of  Thrace,  formerly  enjoyed  by  the  it  was  not  till  the  Council  of  Chalcedon 
Bishop  of  Heraclea,  but  also  conferred  (A.  D.  451)  that  these  two  dioceses 
on  him  the  honours  of  the  second  rank  were  formally  subjected  to  the  Bishop 
iu  the  Church,  the  first  being  still  re-  of  Constantinople,  on  whom  the  title 
served  for  the  Bishop  of  Rome.  (Cone.  of  Patriarch  was  then  first  conferred. 
C.  P.  can.  3.)  This  latter,  however,  (Can.  28.)  See  Bingh.  9.  1.  and  2.  17. 
being  only  an  honorary  precedence,  in- 

c  2 


20  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A-  B-  401.  the  Empress  Eudoxia  gave  birth  to  a  son,  who  was  called, 
after  his  grandfather,  Theodosius.  He  was  horn  on  the 
fourth  of  the  ides  of  April,  in  the  Consulship  of  Vincentius 
sS^'^i.^'  ^"^^  Fraidtta,  that  is,  the  tenth  of  April,  401  K  The  birth 
Chr^'975  ^^  ^^^^  prince  proved  favourable  to  St.  Porphyrius,  Bishop 
ind.  14.  of  Gaza,  who  was  corae  to  Constantinople  in  behalf  of  his 
p.  307.        Church. 

VIII.  A  native  of  Thessalonica  -',  the  son  of  a  noble  and  wealthy 

St.  Por-        /.-IT- 

phyrius  of   lamily,  he  went  into  Egypt  about  the  year  378,  and  took  the 
Constln-     habit  of  a  Monk  at  Scetis.     Five  years  after,  he  retired  into 
tinopie.       Palestine,  sold  his  inheritance,  which  he  distributed  to  the 
Poiph.        poor,  and  learned  to  make  shoes,  that  he  might  live  by  his 
26.  F'eb.      labour.    The  Bishop  of  Jerusalem  ordained  him  Priest  against 
Boll.  V.       }^ig  ^yiii^  f^jj^i  intrusted  him  with  the  custody  of  the  Holy 
Cross.     He  was  again  ordained  against  his  will  Bishop  of 
Gaza,  about  the  year  396,  but  he  continued  to  practise  the 
austerities  of  a  monastic  life,  feeding  only  upon  bread  and 
pulse,  and  not  eating  till  after  sun-set.     His  city  of  Gaza  was 
full  of  Pagans,  who  had  no  less  than  eight  temples,  and  as 
he  converted  great  numbers  of  them,  they  rose  up  with  fury 
against  him  and  his  flock.      To  secure  himself  from  their 
outrages,  he  sent  his  Deacon,  Marcus,  to  Constantinople,  to 
beg  of  the  Emperor  the  demolition  of  the  temples,  especially 
that  of  Marnas.     Eutropius  was  then  in  power,  and  St.  John 
Chrysostom  already  Bishop,  consequently  this  happened  in 
the  year  398.    Marcus  obtained  an  order  to  close  the  temples; 
but  the  officers  sent  by  the  Emperor,  to  put  it  in  execution, 
suffered  themselves  to  be  bribed,  so  that,  after  having  thrown 
down  the  idols,  and  shut  up  the  temples,  they  permitted  the 
Pagans  to  consult  in  secret  the  idol  of  Marnas.    The  idolaters 
persecuting  the  Christians  more  and  more,  St.  Porphyrius 
went  to  John,  Bishop  of  Ceesarea,   and  begged  he  would 
relieve  him  of  the  burden  of  that  Church,  and  give  him 
leave  to  retire.     John  consoled  him,  and  exhorted  him  to 
continue  there,  on  which  Porphyrins  conjured  him  to  accom- 
pany him  to  Constantinople.     On  arriving,  they  addi'cssed 
['Before    tliemselvcs  to  St.  John  Chrysostom^,  who  joyfully  received 
to  Ephe-^'^  them,  and  recognised  the  Deacon,  Marcus,  who  came  with 
*^s-3  them,  and  who  has  written  the  life  of  St.  Porphyrius.     He 

recommended  them  to  the  notice  of  the  Eunuch,  Amantius, 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  21 

who  had  great  influence  with  tlie  Empress,  and  was  a  zealous  a.  p.  401. 
servant  of  God. 

Amantius  introduced  them  to  the  Empress,  whom  they 
found  reposing  on  a  bed  of  gold.  She  saluted  them  first, 
and  begged  their  blessing,  excusing  herself  for  not  rising,  by 
reason  of  her  approaching  confinement.  They  related  to  her 
the  persecution  of  the  idolaters,  who  did  not  so  much  as 
leave  the  Christians  liberty  to  cultivate  their  lands,  that  they 
might  be  able  to  pay  the  tribute  to  the  Emperor.  "  Fathers/' 
replied  the  Empress,  "  be  not  troiibled ;  I  hope  God  will 
"  grant  me  grace  to  persuade  the  Emperor  to  satisfy  your 
"  demands.  Go  and  rest  yourselves,  and  pray  to  God  for 
"  me."  She  then  ordered  some  money  to  be  brought,  and 
gave  them  three  handfuls,  sa^dng,  "  Take  this,  at  any  rate, 
"  for  your  expenses."  They  took  it,  and,  as  they  went  out, 
gave  the  greater  part  of  it  to  the  officers  who  attended  at  the 
doors. 

The  Empress  proposed  the  matter  to  the  Emperor,  who 
made  some  difficulty  about  it,  fearing  a  diminution  of  his 
revenues,  if  he  shewed  any  severity  to  the  inhabitants  of 
Gaza.  When  the  Bishops  came  again  to  the  Empress,  she 
gave  them  an  account  of  the  matter,  bidding  them,  however, 
not  to  be  discouraged.  St.  Porphyrins,  remembering  what 
they  had  been  told  by  an  old  Hermit  whom  they  had  seen 
on  their  way,  in  the  Isle  of  Rhodes,  according  to  his  instruc- 
tions, said  to  the  Empress  :  "  Labour  for  Jesus  Christ,  and 
"  He  will  give  you  a  son."  The  Empress  blushed,  but  was 
overjoyed,  and  said  to  the  Bishops  :  "  Fathers,  pray  unto 
"  God,  that  I  may  have  a  son,  according  to  your  words ;  and 
"  I  promise  to  do  all  you  desire,  and,  moreover,  to  build  a 
"■  church  in  the  centre  of  Gaza."  A  few  days  after,  the 
Empress  was  delivered  of  Theodosius.  The  joy  was  great, 
the  Baptism  very  solemn ;  and  on  that  occasion  the  Empress 
obtained  from  the  Emperor  all  that  the  Bishops  had  re- 
quested :  Adz.  the  destruction  of  the  temples  of  Gaza,  as  well 
as  privileges  and  revenues  for  the  Chm'ches.  They  stayed  at 
Constantinople  during  the  feast  of  Easter,  Avhicli  in  that  year, 
401,  fell  on  the  fom-teenth  of  April,  and  at  their  departure, 
the  Emperor  and  Empress  dismissed  them  with  large  presents. 
As  soon  as  they  arrived  in  Palestine,  St.  Porphyrins  destroyed 


22  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  401.  all  the  temples  of  Gaza,  witli  tlie  assistance  of  an  officer^ 
whom  the  Emperor  had  sent  to  execute  his  orders.     He  even 
ruined  the  temple  of  Mamas,  and  built  a  church  in  the  place 
where  it  stood,  to  fulfil  the  vow  of  the  Empress, 
IX.  St.  John  Chrysostom  returned  to  Constantinople,  not  long 

Severian  of  after  Easter,  having  been  absent  about  three  months  ^     At 
Gabaia.       j^^^  return,  he  found  that   Severian,  to  whom  he  had  left 
Horr.ii.  Ai  the  carc  of  the  Church  at  Constantinople,  was  endcavourmg 
p!^Tl  (vii.  to  undermine  his  influence^.    Severian  was  Bishop  of  Gabaia 
2^s"^*  fi      ^^  ^y^^a,  and  had  acquired  great  reputation  for  eloquence,  as 
Soz.  8.  10.  had  also  Antiochus  Bishop  of  Ptolemais  in  Phoenicia,  who 
had   a  great   readiness   of  expression,    and  an   harmonious 
accent,  so  that  some  gave  him  the  name  of  Chrysostom,  or 
Golden  Mouth.     Severian  excelled  in   solidity  of  thought, 
and  frequent   quotation   of  Scripture,  but  his  manner  was 
not  so  agreeable,  and  in  speaking  Greek  he  retained  the 
[aSaoi^TTTs]  dull  accent^  of  the  Syrians «.     Antiochus  came  to  Constanti- 
nople, where  he  preached  for  some  time,  amassed  a  consi- 
derable sum  of  money,  and  returned  home.     Severian  moved 
by  this  example,  composed  a  number  of  sermons,  and  went 
likewise  to  Constantinople,  where  he  was  well  received  by 
St.  Chrysostom,  Avhose  friendship  Severian  did  not  fail  to 
court.     His  eloquence  soon  made  him  known  at  court,  he 
gained  the  esteem  and  affection  of  many  of  the  great  men, 
and  became  known  even  to  the  Emperor  and  Empress ;  for  he 
made  it  his  business  to  please  his  audience.     He  succeeded 
still  further  in  the  absence  of  St.  Clirysostom,  who  received 
intimation  of  it  from  his  Archdeacon  Serapion,  wlio  told  him 
that  Severian  by  his  cabals  was  raising  disturbances  in  the 
Church  of  Constantinople.     Serapion  was  an  Egyptian,  of  a 
[^  irotnos    quick  and  irritable^  temper,  and  hated  by  Severian  Avliom 
Soz"  a^'g.i  ^^^  too  contemned.     One  day  as  Severian  passed  by  where 
Serapion  was  sitting,  the  latter  would  not  rise  and  pay  liim 
'Soz. 8. 10.  the  respect  due  to  his  dignity "\     Severian  transported  with 

°  Of  Severian's   writings   there   are  head  is  ascribed  to  him  and  refuted  by 

still  several  extant  among  St.  Chrysos-  St.   Anastasius    of   Sinai,   in    the   Viae 

tom's  Works,  (vi.  p.  436.  xii.  p.  403.  and  Dux,  c.  18.     Severian  is  also  found  in 

Savil.  vii.  and  vi. )     Several  fragments  the    catena  of   Zephyrus    on   Genesis, 

are  also  to  be  found  in  the  Bibliotheca  (Cave,  Lit.  Hist.)     His  style  is  charac- 

Patrum  (xxvii.  p.  127,  and  ix.  p.  849),  terised  by  Savile  as  harsh;   by  Mont- 

where  a  Sabellian  notion  respecting  the  faucon    as    prolix    and    trifling.     See 

incarnation  of  the  Fulness  of  the  God-  Chrys.  vi.    Monitum  ad  Hom.  Sever. 


BOOK  XXI.]  ECCLESIASTICAL  HISTORY.  23 

rage^  cried  out^  "If  Serapion  dies  a  Christian^  Christ  was  a.  d.  40I. 
"  not  made  man."  Serapion  exaggerated  tins  expression, 
to  incense  St.  Clir^'sostom  against  Severian ;  it  is  even  said 
that  he  suppressed  half  of  it,  and  represented  it  as  though 
Severian  had  said  absolutely  that  Christ  was  not  made 
man,  and  that  he  produced  witnesses  to  that  efl'ect.  Matters 
went  so  far,  that  St.  Chrysostom  drove  Severian  from  Con- 
stantinople; but  the  Empress  Eudoxia  took  his  part,  and 
brought  him  back  from  Chalcedou,  whither  he  had  retired. 
St.  Chrysostom  mistrusted  him  and  still  refused  to  admit 
him  to  his  friendship.  But  the  Empress  in  the  Church  of 
the  Apostles  presented  to  him  the  young  Theodosius,  placing 
him  on  his  knees,  and  conjuring  him  to  receive  Severian. 
This  account  we  have  from  Socrates  and  Sozomen,  We  have 
the  Latin  translation  of  the  orations,  which  St.  John  Chry- 
sostom and  Severian  pronounced  before  the  people  of  Con- 
stantinople after  their  reconcihation  ^  St.  Chrysostom  spoke  '  iii.  11.412. 
first,  and  Severian  the  day  after,  declaring  he  embraced  the  ^^"■'^' 
union  with  open  arms.  But  it  appeared  by  the  sequel  that 
he  did  not  heartily  and  sincerely  resume  his  fi'iendship. 

The  Arians  wei*e  still  very  numerous  at  Constantinople  ^^        x. 
and  as  they  were  obliged  to  hold  their  assemblies  without  the  Arians 
the  city,  they  met  within  the  walls  near  the  pubHc  porticoes  f^nopi"e*^"' 
to    go    out  together,   on  the    solemn    daj's   of  every  week,  ^  Socr.  6. 8. 
that   is,    on    Saturday    and    Sunday.      They    sang,    in   two '     •   '   " 
choirs,  hymns  in  accordance  with  their  doctrine ;  and  after 
having  spent  the  greater  part  of  the  night  in  this  manner, 
they  went  out  in  the  morning,  and  crossed  the  city  to  repair 
to  their  place  of  assembly.     In  these  hymns  they  endea- 
voured to  incense  the  Catholics,  by  saying ;    "  Where  are 
"those  who  affirm  that  three  things  are  but  one  power?" 
St.  John  Chrysostom  fearing  lest  they  should  shake  the  faith 
of  some  of  the  simple,  procured  some  Catholics  also  to  sing 
during  the  night.     The  success  did  not  answer  his  good  in- 
tention.    The  Catholics  performed  their  nocturnal  praj-ers 
with   more    display   than    the    Arians;    they    carried    silver 
crosses    surmounted  with   waxen  torches,  the  invention   of 
St.  Chrysostom,  and  provided  at  the  expense  of  the  Empress 
Eudoxia.    The  Arians,  still  insolent  from  the  power  they  once 
enjoyed,  could  not  endure  this ;  thej'^  fell  one  night  u^pon  the 


24  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  P.  400.  Catholics  with  such  fury,  that  an  cuiiucli  belonging  to  the 
Empi-ess,  called  Brisco,  who  was  singing  with  the  rest,  Avas 
wounded  in  the  forehead  with  a  stone,  and  some  private 
persons  were  slain  on  both  sides.     This  occasioned  the  Em- 
peror to   forbid  the  Arians    to   sing    any  more   in   public, 
thus  renewing  the  prohibition  made  under  the  Pontificate 
of  Nectarius,  in  396,  which  forbade  their  assembling  in  the 
'  Col.         city  to    perform    Litanies    or   j)rayers    night    or  day\     All 
]().  tit.  5.     which  increased  the  affection,  of  the  people  for  St.  Chry- 
l!  "r''^*'    sostom,  and  at  the  same  time  procured  him  enemies. 

XI.  This  was  the  situation  of  affairs  when  the  Monks,  driven 

Brothers  at  out  of  Egypt  by  Thcopliilus,  retired  to  Constantinople ;  they 
tiiiopie"  presented  themselves  to  St.  Chrysostom^,  who  seeing  at  his 
2  Pall.  Vit.  feet  fifty  aged  men,  venerable  by  their  grey  hair  and  the 
23,  24.  austerities  which  were  visible  in  their  outward  appearance, 
was  so  moved  that  he  shed  tears,  and  asked  avIio  had  used 
them  ill?  "The  Pope  Theophilus,"  they  replied;  "if  you, 
"  like  the  rest  of  the  Bishops,  are  afraid  of  him,  we  have 
"  nothing  left  but  to  make  our  application  to  the  Emperor. 
"  But  if  you  regard  your  character  in  the  Church,  persuade 
"  Theophilus  to  suffer  us  to  remain  in  Egypt ;  since  we  have 
"  committed  no  fault,  neither  against  the  law  of  God  nor 
"  against  him."  St.  Chrysostom  thinking  it  would  be  easy 
to  appease  Theophilus,  willingly  undertook  the  office ;  but 
advised  the  Monks  not  to  acquaint  any  one  with  the  occa- 
sion of  their  journey  till  he  had  written  to  him.  He  lodged 
them  in  the  church  called  Anastasia ;  and  some  pious 
Avomen,  among  others  St.  Olympias,  provided  for  their  sub- 
sistence, to  which  they  themselves  contributed  by  their  bodily 
labour.  At  the  same  time  that  the}^  arrived  at  Constanti- 
nople, there  came  also  some  clerks  from  Theophilus,  whom 
he  had  sent  to  gain  over  to  his  interest  by  bribes  the  officers 
that  were  to  have  the  government  of  Egypt,  that  he  might 
make  use  of  their  authority  against  such  as  were  obnoxious  to 
him.  St.  Chrysostom  having  sent  for  these  ecclesiastics,  asked 
them  Avhether  they  knew  the  fugitive  Monks  ?  They  replied 
sincerely,  "We  do;  they  have  been  greatly  injured.  You 
"  should  not,  however,  my  Lord,  receive  them  to  spiritual 
"  communion,  lest  you  give  offence  to  our  Bishop,  but  should 
"  in  other  respects  use  them  well."     St.  Chrysostom  resolved 


BOOK  XXI.]  ECCLESIASTICAL  HISTORY.  25 

to  do  so,  and  did  not  suffer  tliem  to  partake  in  the  Mysteries ;  A.  D. 


allowing  them  only  to  pray  in  the  church'.  In  the  mean  time  '  soz.  8.13. 
he  wrote  to  Theophilus,  begging  him,  as  a  favour  to  him,  his  ^  '  ^'  '^'^' 
son  and  brother,  to  receive  them.  Theophilus  paid  no  regard 
to  his  entreaties ;  on  the  contrary,  he  sent  to  Constantinople 
the  five  Monks  whom  he  had  suborned  to  accuse  them,  and 
whom  he  had  ordained  for  this  purpose,  the  first  of  them 
Bishop,  the  second  Priest,  and  the  three  others.  Deacons. 
He  gave  them  some  documents  which  attacked  the  doctrine 
of  the  fugitive  Monks  (for  there  was  nothing  to  be  said 
against  theii*  morals) ;  and  his  accusations  succeeded  so  well 
in  the  palace,  that  they  were  pointed  at  as  magicians. 

The  Monks  who  were  accused^,  after  having  anathematized  « ibid. p.  25. 
all  evil  doctrines,  presented  petitions  to  St.  John  Chrysostom, 
containing  several  articles  of  the  outrages  committed  by  Theo- 
philus, with  other  accusations  of  a  more  scandalous  nature. 
St.  Clu-ysostom  exhorted  them  in  person,  and  by  the  media- 
tion of  other  Bishops,  not  to  proceed  in  this  manner,  by 
reason  of  the  ill  consequences  that  might  attend  it.  He 
likewise  wrote  to  Theophilus  as  follows.  "  Their  discontent 
"  has  proceeded  so  far  as  to  accuse  you  in  writing.  Let  me 
"  know  therefore  your  resolution,  for  I  cannot  persuade  them 
"  to  leave  the  court."  Theophilus  was  so  incensed  that  he 
expelled  the  Bishop  Dioscorus  from  his  Church.  He  was  one 
of  the  Foui-  Brothers,  who  had  grown  old  in  the  service  of 
the  Church ;  the  three  others  were  at  the  head  of  the  exiles. 
Theophilus  wrote  also  to  St.  John  Chrysostom  in  these  terms  : 
"  You  cannot  be  ignorant  of  the  Canons  of  Mcsea,  which 
"  prohibit  a  Bishop  to  try  causes  out  of  his  own  jurisdiction^.  P  See  can. 
"  If  you  are,  learn  it  now,  and  receive  no  petition  against  me  :  '^ 
"  for,  if  I  am  to  be  tried,  it  is  by  the  Egyptians,  and  not  by 
"  5^ou,  who  are  seventy-five  days'  journey  distant."  St.  Chry- 
sostom having  read  this  letter,  kept  it  by  him,  and  exhorted 
the  Monks  of  both  parties,  that  is,  the  refugees,  and  those 
afterwards  sent  by  Theophikis  to  accuse  them,  to  come  to  an 
agreement.  But  the  first  were  exasperated  by  the  tyranny 
(as  they  felt  it)  of  Theophilus,  while  the  others  alleged  they 
had  no  power  to  come  to  a  reconciliation  without  his  consent. 
St.  Chrysostom  having  advised  them  in  this  manner,  took  no 
more  trouble  about  the  aflair. 


26  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  401.  Theophilus  knew  liow  zealous  St.  Epiphanius  was  against 
XII.  the  errors  of  Origen,  and  had  formerly  treated  him  as  an 
Theophilus  Anthropomorphite'.  But  he  wrote  to  him  now,  and  sent*him 
FouTBro-^  the  Synodical  letter  of  his  Council  of  Alexandria,  adding 
thers.          another  from  himself,  in  which  he  desires  him  to  convene  all 

1   Socr.  6.  . 

10.  the  Bishops  of  the  Island  of  Cyprus,  and  to  send  Synodical 

letters  to  the  Bishop  of  Constantinople,  to  himself,  and  to 

such  others  as  he  should  think  fit,  that  Origen  might  be  con- 

«  Ap. iiier.  denmcd  by  the  whole  workP.     "For  I  have  been  informed,'* 

aL  67.         he  says,  "  that  the  slanderers  of  the  true  Faith,  Ammonius, 

"  Eusebius,  and  Euthymius,  are  gone  to  Constantinople  to 

"  deceive  others  if  they  can,  and  join  themselves  to  those 

"  who  are  already  partners  in  their  error.     Take  care  there- 

"  fore  to  notify  this  matter  to  all  the  Bishops  of  Isauria, 

"  Pamphylia,  and  the  neighbouring  provinces ;    send  them 

"  my  letter  if  you  think  it  necessary,  and  that  it  may  come 

"  the  sooner  to  Constantinople,  send  some  able  man,  and 

"  one  of  your  clergy ;  as  I  myself  have  sent  Abbots  from  the 

"  monasteries  of  Nitria,  with  other  holy  Persons,  to  inform 

"  every  one  by  word  of  mouth  of  what  has  taken  place.'' 

»Soz.  8.1-4.  St.  Epiphanius'  readily  assembled  a  Synod  of  the  Bishops  of 
Socr.  6.  10.  '^  ^  "  ''  .  ^ 

his  island,  where  he  prohibited  the  books  of  Origen.      He 

wrote  also  to  St.  John  Chrysostom  exhorting  him'to  do  the 

like. 

St.  Epiphanius  also  sent  to  St.  Jerome  the  general  letter 

of  Theophilus,  against  Apollinaris  and  Origen ;  words  which 

seem  to  mark  the  second  Paschal  letter,  exhorting  him  to 

write  in  Latin  on  the  same  subject,  for  the  use  of  those  in 

\Ap.  Hier.  the  West*.     St.  Jerome  translated  this  letter  of  St.  Epiplia- 

7a.        '■    nius    to  him,   and    that   of  Theophilus  to    St.   Epiphanius. 
He  also  translated  a  letter  sent  by  Theophilus  to  himself, 

»  Ep.  r)2.  to  exhort  him  to  avoid  the  Origenists  in  Palestine^;  and 
another,  recommending  to  him  the  Bishop  Agatho,  and  the 
Ep.  f)0.  Deacon  Athanasius,  whom  he  sent  on  the  same  business*'. 
St.  Jerome  subjoined  his  answers,  in  which  he  highly  extolled 
the  zeal  of  Theophilus.  In  one  he  excuses  the  Bishop  of 
Ep.  .fjo.  Jerusalem  for  having  received  a  suspected  person",  by  which 
it  appears  that  he  no  longer  accounted  that  Bishop  an  Ori- 
genist.     B}'  the  other  we  learn  that  Theophilus  had  written 

"  Ep.  fii.     to  Pope  Anastasius  upon  that  subject^.     In  the  mean  time 


ca 


al.  7( 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  27 

St.  Jerome  Laving  received  Ruffinus'  two  books  filled  with  A.  d.  40i. 
invectives  against  him,  continued  to  answer  him  in  his  Apo- 
logy, which  was  divided  into  three  books,  and  addressed  to 
Pammachus  and  Marcellinus^.     In  the  first  book  he  defends  '  Ep.  42. 
himself  against  the  accusations  of  Ruffinus ;  in  the  second  he  ^ ' 
refutes  his  Apology  addressed  to  Pope  Anastasius ;  in  the 
third  he  answers  some  injurious  letters  of  Ruffinus. 

A  Council  was  held  at  Carthage  on  the  fourteenth  of  the  xiii. 
calends  of  July,  after  the  Consulship  of  Stilico,  that  is,  the  carthao^e? 
eighteenth  of  June  401 -.  The  Bishop  Am-elius  presided,  and  ^  Ap.  Dion, 
spoke  thus;  "My  brethren,  you,  as  Avell  as  I,  are  acquainted  et^cod.''^'^' 
"  with  the  necessities  of  the  Churches  of  Africa ;  it  seems  ^^"^'  ^^' 
"  advisable  that  one  among  us  should  be  appointed  to  go 
"  into  Italy,  and  represent  our  wants  to  our  holy  brother 
"  Anastasius,  Bishop  of  the  Apostolical  See,  and  to  our  holy 
"  brother  Venerius,  Bishop  of  Milan  :  for  from  these  Sees 
"  proceeded  the  prohibition  which  they  will  see  the  necessity 
"  of  providing  against.  The  scarcitj?"  of  clergy  is  so  general, 
"  and  many  Chm-ches  so  neglected,  that  they  have  not  so 
"  much  as  even  one  illiterate  Deacon ;  and  we  can  no  longer 
"  bear  the  daih'  complaints  of  A^arious  destitute  parishes,  and 
"  the  ruin  of  a  multitude  of  souls,  for  whom  we  shall  have 
"  to  give  account  to  God.  You  remember  that  in  the  last 
"  Council  it  was  decreed,  that  they  who  were  baptized  in 
"  infancy  by  the  Donatists,  before  they  were  able  to  see  their 
"  error,  and  became  converts  at  years  of  discretion,  on  being 
"  better  informed,  might  be  admitted  among  the  clergy,  pro- 
"  AT.ded  they  were  of  unblemished  character ;  especially  in  so 
"  urgent  a  necessity.  Now  there  are  some  of  the  same  sect, 
"  who  desire  to  come  over  to  us  with  their  people,  provided 
"  they  may  still  keep  their  rank  :  but  I  believe  we  must 
"  leave  this  point  to  our  brethren,  that  after  a  more  mature 
"  deliberation,  they  may  give  us  their  opinion.  We  only 
"  ask  their  consent  for  the  ordination  of  those  who  were 
"  baptized  in  infancy.'"'  We  see  by  these  words  of  Am-elius 
the  great  want  of  clergy  in  Africa,  which  partly  arose  from 
the  numbers  and  oppression  of  the  Donatists,  and  partly 
from  the  great  care  the  Bishops  exercised  in  their  choice. 
This  however  did  not  prevent  them  from  ordaining  illiterate 
Deacons,  that  is,  according  to  the  language  of  those  times^ 


28  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  P.  40!.  men  who  could  neither  read  nor  write.  It  appears  also^  tliat 
there  had  been  some  Council  of  Italy  in  which  Pope  Ana- 
stasius,  and  Venerivis  of  Milan. -at  the  head  of  the  other 
Bishops,  had  prohibited  the  ordination  of  converted  heretics. 
This  Council  of  Carthage  Avas  not  nuraerous;  but  in  the 
same  year,  on  the  thirteenth  of  September,  was  held  another 
at  Carthage,  which  was  general,  and  represented  all  the  pro- 

•  Dion.  vinces  of  Africa' ;  here  too  Aurelius  presided.  Letters  were 
Exig.  p.  there  read  from  Pope  Anastasius,  in  which  he  exhorted  the 
rod.  Afric.  Bishops  of  Africa,  in  a  fatherly  manner,  not  to  extenuate  the 

artifices  and  outrages  of  the  Donatists.  These  are,  most  pro- 
bably, his  answer  to  the  letters  of  the  preceding  Council. 
This  Council  returns  thanks  to  God  for  the  charity  of  the 
Pope  j  but  resolves  however  to  act  amicably  towards  the 
Donatists,  and  to  use  the  means  of  persuasion  as  much  as 

'  c.  67.  possible.  It  is  decreed  therefore^,  that  "the  Council  shall 
"  write  to  the  judges  of  Africa  to  ask  them  to  assist  the 
"  Catholic  Church,  in  enquiring  into  all  that  has  passed 
"  in  the  several  places  where  the  Maximianists  have  got 
"  possession  of  the  Churclies,  and  in  obliging  them  to  con- 
"  fine  themselves  to  public  records,  that  the  truth  may 
"  be   known   over   the   whole   world.      That    some    of   the 

'  C.69.  "  Catholic  Bishops  shall  be  appointed  to  go  as  deputies^,  to 
"  exhort  the  Donatists  to  re-union,  by  shewing  them  how 
'^  they  have  themselves  dealt  with  their  own  schismatics,  tlie 
"  Maximianists,  whom  they  have  condemned  in  a  general 
"  Council;  and  from  whom  nevertheless  they  have  received 
"  individvials  without  degrading  them,  and  have  approved 
"  the  Baptism  they  have  administered.^^     They  likewise  or- 

*  v.  Schei-  dain^,  as  in  the  ^Dreceding  Council,  that  letters  shall  be  sent 
Afric.  diss!  to  the  otlicr  Bishops,  especially  the  Pope  Anastasius,  to  shew 
3.  c.  10.  §  2.  i^^j^^  (I  ti^g  necessity  of  admitting  the  Donatist  clergy,  who 

"  shall  be  willing  to  become  converts,  as  was  the  practice  in  • 
"  the  beginning  of  the  schism,  without  degrading  them  from 
"  their  rank ;  not  with  any  design  to  act  in  opposition  to  the 
"  Council  beyond  the  sea,  which  prohibits  the  admission  of 
"  the  Donatist  clergy  except  as  laymen ;  but  to  except  from 
"  this  rule  such  as  shall  be  of  use  for  the  service  of  the 
"  Church."  This  Council  beyond  the  sea,  seems  to  be  the 
same  with  the  Coimcil  of  Italv,  of  which  the  former  Council 


BOOK  XXI.]  ECCLESIASTICAL  HISTORY.  29 

of  Carthage  makes  mention;  this,  however,  is  only  a  conjee-  A.  P.  401. 
ture.  As  to  the  reception  of  the  Donatist  clergy  in  the 
beginning  of  the  schism,  this  may  be  understood  of  the 
decree  of  the  Council  of  Rome,  held  under  Pope  Melchiades, 
which  did  not  depose  the  Bishops  ordained  by  Majorinus, 
when  they  renounced  their  schism'.  '  Aug.  Ep. 

Pursuant  to  the  decrees  of  this  Council  of  Carthage,  St.  ad  Gior.'"' 
Augustine  promised  by  oath,  and  in  writing,  that  he  Avould  ^'  ^'  °  '^" 
receive  the  Donatists  with  all  that  was  good  in  their  opi- 
nions^, viz.  Baptism,  Ordination,  the  profession  of  chastity, "  Aug.  Ep. 

6 1    al    22s 

and  the  benediction  of  virgins.     "For,"  he  says,  "  we  reject  ad  Theod. 
"  only  their  error ;   and  we  acknowledge  and  reverence  in    ■ 
"  them   the    name   of  God,   and   His    Sacraments.     When 
"  therefore  they  return  to  the  Catholic  Church,  they  do  not 
"  receive  from  her  what  they  had  before ;  but  they  receive 
"  from   the    Chm'ch   what   they  had   not,   namely,   charity, 
"  which  makes  what  they  akeady  had  of  benefit  to  them." 
That  all  might  better  understand  the  scandalous  proceed- 
ings^ of  the  Donatists,  the  Emperor  Honorius  ordered  that '  Cod. 
tlie  rescript  they  had  obtained  from  the  Emperor  Juhan,  le.  tit.  5. 
shoiild  be  fixed  up  in  public  places,  together  with  the  acts  re-  L^^'Tdes- 
lating  to  them.    Tliis  law  of  Honorius  is  dated  on  the  twenty-  pe>atio  fu- 

°  "     cata  per- 

sixth  of  February,  in  the  year  400.     There  are  likewise  two  fldia.] 
laws   published  by  the   same  Emperor,  which  being  both 
made  for  Africa,  seem  to  regard  the  grievances  caused  by 
the  Donatists ;    they   both  relate  to  the   privileges   of  the '  Cod. 
clergy,  and  are  dated,  the  first  on  the  twenty-fifth  of  June,  tit.  2.  de 
399^'  the  second  on  the  fourteenth  of  July,  401  \  ?it,ld.  36. 

The  Four  Brothers,  and  other  Monks  of  Egypt,  who  had      xiv. 
retired  to  Constantinople,  finding  that  St.  John  Cluysostom  tion'of"' 
delayed  too  long  to  do  them  justice,  apphed  to  the  Emperor*^ ;  Brothers 
and  drew  up  long  petitions,  accusing  the  Monks  sent  by "  Pali.  Vit. 
Theophilus  as  calumniators,  and  charging  Theophilus  him-  25.'^^'  ^' 
self  with   various   crimes.      They   presented   themselves   in 
private  before  the  Emperor  and  Empress  in  the  church  of 
St.  John,  requesting  that  the  petitions  of  the  JNIonks  their 
adversaries  might  be  examined  before  the  Praefects,  and  that 
Theophilus  might  be  obliged,  whether  he  would  or  no,  to 
come   and  be  tried  by  St.  Chrysostom.     The  petition  pro- 
duced the  desired  effect ;  an  officer  called  Elaphius,  was  sent 


30  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  401.  to  Alexandi'ia  to  fetch  Tlieopliilus ;  and  tLe  Prsefects  exa- 
mined the  accusation  lodged  against  the  Brothers  l)y  his 
deputies.  These  deputies  proved  nothing,  and  according  to 
law,  had  forfeited  their  Hves  as  calumniators.  But  they  cast 
all  the  blame  upon  Theophilus,  affirming  that  he  had  ensnared 
them,  and  dictated  their  petition.  They  were  therefore  im- 
l^risoned  till  the  arrival  of  Theophilus ;  and  were  not  allowed 
to  give  bail  for  their  appearance.  Some  died  in  prison  during 
the  long  delay  Theophilus  made  in  coming ;  the  rest,  after  his 
arrival,  by  means  of  the  money  he  distributed,  received  no 
other  punishment  than  banishment  to  Proconnesus,  as  per- 
sons convicted  of  calumnJ^ 
XV.  St.  Epiphanius,  at  the  desire  of  Theophilus,  came  first  to 

phanius  at  Constantinople  soon  after  the  Council  of  Cyprus ',  the  acts  of 
tinopie"'  which  he  brought  Avith  him,  which  condemned  the  books  of 
'  Socr.6.12.  Origen,  but  not  his  person.  The  first  thing  he  did  on  land- 
'  Soz.  8. 14.  ing,  was  to  go  to  the  church  of  St.  John  at  Ilebdomon^, 
where  he  stayed  to  perform  divine  service,  and  ordain  a 
Deacon;  after  which  he  entered  into  Constantinople.  St. 
John  Chrysostom,  to  shew  him  the  greater  respect,  sent  all 
his  clergy  to  meet  him,  and  invited  him  to  lodge  in  some 
of  the  houses  belonging  to  the  church;  but  he  refused  his 
off^er,  and  would  not  even  be  present  where  St.  Chrysostom 
was,  so  much  had  he  been  prejudiced  against  him.  On  the 
contrary,  he  convened  in  his  private  lodgings  the  Bishops 
who  were  then  at  Constantinople,  shewed  them  what  had 
been  decreed  in  his  Council  against  the  works  of  Origen; 
and  persuaded  some  of  them  to  subscribe  these  acts,  though 
'  Sup.  c.  5.  the  greater  number  refused.  St.  Theotimus  ^,  Bishop  of 
Scythia,  opposed  St.  Epiphanius  to  his  face.  He  told  him 
that  it  was  impious  to  attack  the  memory  of  a  person  who 
had  been  so  long  dead,  and  to  condemn  the  judgment  and 
reverse  the  decrees  of  the  ancients.  At  the  same  time  he 
drew  out  one  of  Origen's  books,  and  read  some  passages  in 
it,  proving  that  his  works  were  of  use  to  the  Church.  He 
said  moreover,  that  they  who  blamed  his  writings,  ran  the 
risk,  without  thinking  of  it,  of  rejecting  the  truths  them- 
selves of  which  they  treated.  St.  John  Chrysostom  still  pre- 
served great  respect  for  St.  Epiphanius,  and  continued  to 
invite  him  to  jro  with  him  to  tlie  ecclesiastical  assemblies, 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  31 

and  to  lodge  at  his  -house.  But  St.  Epiphanius  refused  to  a.  p.  401. 
do  either,  unless  John  condemned  the  writings  of  Origen, 
and  dismissed  Dioscorus  and  his  companions.  But  St.  Chry- 
sostom  put  it  offj  saying  that  nothing  should  be  done  hastily, 
nor  any  one  condemned  unheard.  On  this,  St.  Epiphanius,  at 
the  instigation  of  his  enemies,  resolved  upon  another  course. 
Divine  service^  was  to  be  performed  the  next  morning  in  the  ['  aiva^is.] 
Church  of  the  Apostles.  They  therefore  persuaded  him  to 
present  himself  before  the  people,  and  publicly  to  condemn 
the  books  of  Origen,  and  Dioscorus'  party  as  Origenists,  while 
at  the  same  time  he  upbraided  the  Bishop  John  himself  as 
their  adherent.  They  hoped  by  this  means  to  lessen  'the 
credit  of  St.  John  Chrysostom  with  the  people.  The  next 
day  St.  Epiphanius  went  out  to  put  this  design  in  execution, 
when,  not  far  frbm  the  church,  he  met  the  Deacon  Serapion, 
who  had  been  sent  by  St.  Chrysostom  to  meet  him,  the 
Bishop  having  received  notice  of  the  design  which  had  been 
concerted  the  day  before.  Serapion  declared  to  St.  Epi- 
phanius, that  what  he  purposed  to  do,  vras  neither  just  in 
itself,  nor  profitable  to  him.  "A  sedition,"  said  he,  "may 
"  ensue,  and  you  will  be  in  danger,  as  the  author  of  the 
"  commotion."  Upon  this  remonstrance  St.  Epiphanius  pro- 
ceeded no  further. 

In  the  mean  time  the  young  Theodosius  fell  sick  2,  and  the  «  Soz.  8. 15. 
Empress,  being  under  great  apprehension  for  liim,  sent  to 
St.  Epiphanius  to  recommend  him  to  his  prayers.  He  assured 
the  Empress  that  the  child  should  live,  if  she  would  withdraw 
her  protection  from  Dioscorus,  and  the  other  heretics.  The 
Empress  returned  answer :  "  If  God  will  take  my  child.  He 
*'  is  the  Lord  ;  as  for  you,  had  you  power  to  raise  the  dead, 
"  your  own  Archdeacon  would  have  been  yet  alive."  This 
Archdeacon  was  Crispion,  the  brother  of  Eusco  and  Salamas, 
two  famous  Monks  in  the  reign  of  Valens  ^.  [^  Soz.  6. 

Ammonius  and  the  other  Egyptian  Monks,  by  the  advice  ' 
of  the  Empress,  repaired  to  St.  Epiphanius.  He  asked  them 
who  they  were  ?  Ammonius  replied  :  "  Father,  we  are  the 
"  Tall  Brothers  j  but  I  would  ask  you,  whether  you  have 
"  seen  any  of  our  disciples  or  writings?"  He  replied  that 
he  had  not :  and  Ammonius  continued :  "  ^Vliy,  then,  have 
"  you  judged  us  heretics,  without  having  any  proof  of  our 


32  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  P.  401.  "  opinions?''     "Because/'  said  St.  Epiplianius,  "you  were 

"  reported  to  me  to  be  so."     Ammonius  replied  :  "  We  have 

"  done  just  the  contrary;  for  we  have  frequently  met  with 

['  a-^Kvpo)-  "  your  disciples  and  writings^  the  Ancoratus'  among  the  rest  ; 

nishiiiff^an  "  ^^^  ^^  many  blamed  it,  and  called  it  heretical,  we  defended 

anchor  for   "  it,  and  have  taken  up  your  interests,  as  though  you  had 

"  been  our  father.     You  ought  not,  therefore,  upon  a  bare 

"  report,  to  condemn  us  unheard ;  or  treat  so  harshly  those 

"  who  always  speak  well  of  you."     St.  Epiphanius  addressed 

them  in  kinder  terms,  and  dismissed  them. 

Soon  after,  he  departed  from  Constantinople,  to  return  to 
Cy]orus ;  perhaps  sorry  that  he  had  come,  or  perhajjs  warned 
of  the  approach  of  death.     It  is  reported,  that  when  on  the 
point  of  embarking,  he  said  to  the  Bishops  who  were  attend- 
ing him  to  the  sea-side  :  "  To  you  I  leave  the  city,  the  court, 
"  and  the  theatre.     As  for  me,  I  go  my  way;  I  am  in  haste, 
"  in  great  haste,"     And,  in  fact,  he  died  on  his  passage 
before  he  could  reach  Cyprus.     The  time  of  his  death  is  not 
exactly  known ;  though  it  is  certain  he  governed  the  Church 
« Paii.p.GO.  of  Constantia  in  Cyprus  thirty-six  years  ^,  and  lived  to  a  very 
great  age.     His  memory  is  honoured  by  the  Church  on  the 
=■  Mart.        twelfth  of  May '.     He  was  very  learned  *,  but  his  criticisms 
■■  Hier.        ^re  not  always  to  be  relied  on.      His  natural  kindness  of 
Eccies.  iv    disposition  rendered  him  credidous,  and  laid  him  open  to 
pt.2.  p.  126.  prejudice. 

XVI.  In  fact,  we  do  not  find  any  proof  that  the  Four  Brothers 

of  i>osthu^  maintained  the  errors  of  Origen,  and  we  find  an  eye-witness, 

mian.         ^^,|^q  j^  ^.^^.y  favourable  to  them,  in  Posthumian  of  Gaul,  a 

friend  of  Severus  Sulpicius,  who  introduces  him,  in  the  nar- 

=  Sever.      ration  of  his  Eastern  travels,  speaking  in  the  following  words'^: 

c.  6.  p.  06.   "  The  seventh  day  we  arrived,  after  a  fair  voyage,  at  Alex- 

"  andria,  where  the  Bishops  and  the  Monks  were  engaged  in 

"  a  shameful  contest.     The  dispute  arose  from  the  Bishops, 

"  who  had  decreed,  in  frequent  Councils,  that  no  one  should 

"  read  or  have  the  books  of  Origen.     He  was  esteemed  the 

"  most  learned  interpreter  of  the  Holy  Scriptures,  but  the 

"  Bishops  produced   some  passages    in  his   writings  which, 

"  being  somewhat  injudicious,  his  defenders  did  not  venture 

"  to  maintain,  but  said  that  heretics  had  maliciously  inserted 

"  them,  and  that  thev  ought  not  therefore  to  condemn  the 


BOOK  XXI.]  ECCLESIASTICAL  HISTORY.  33 

"  rest,  since  the  reader  could  easily  make  the  requisite  dis-  A.  D.  401. 

"  tinction.      The    Bishops    obstinately   persisted,    and   used 

'^  their  authority  to  condemn  the  good  and  the  bad  together, 

"  and   even    the    author   himself,    alleging   that   the   books 

"  already  received  by  the  Church  were  more  than  sufficient, 

"  and  that  they  ought  to  reject  a  style  of  reading  calculated 

"  to   do  more  injury  to   the  ignorant  than   service   to  the 

"  instructed.^^ 

Posthumian  adds :  "  Both  parties  were  heated  to  such  a 
"  degree,  that  it  produced  a  sedition ;  which  the  Bishops 
"  being  unable  to  quiet,  the  Praefect,  by  an  evil  precedent, 
"  was  employed  to  regulate  the  discipline  of  the  Church. 
"  He  terrified  and  dispersed  the  Monks,  who  fled  into  dif- 
"  ferent  countries ;  and  proclamations,  issued  against  them, 
"  prevented  their  remaining  in  any  fixed  place.  What  most 
"  moved  me  was,  that  Jerome,  a  man  most  Catholic  in  his 
"  principles,  and  most  learned  in  the  law  of  GrOD,  was  thought 
"  at  first  to  have  followed  Origen,  though  he  was  now  the 
"  first  to  condemn  both  him  and  all  his  writings.  I  dare  not 
"  judge  lightly  of  any  one ;  but  the  most  able  persons  were 
"  said  to  be  divided  on  this  dispute.  Whether  it  was  an 
"  error,  as  I  believe,  or  an  heresy,  as  is  supposed  by  others, 
"  it  could  not  be  suppressed  by  the  chastisements  frequently , 
"  inflicted  by  the  Bishops ;  nay,  it  had  never  spread  so  far, 
"  had  not  the  disputation  increased  its  growth.  Alexandria 
"  was  agitated  with  this  sedition,  when  I  arrived  there.  The 
"  Bishop  received  me  with  much  ci\dlity,  more  even  than  I 
"  expected,  and  endeavom-ed  to  keep  me  with  him.  But  we 
"  did  not  think  we  ought  to  stay  in  a  place  where  our 
"  brethren  had  been  so  lately  and  so  hatefully  persecuted ; 
"  for  though  perhaps  it  may  seem  to  have  been  their  duty  to 
"  have  obeyed  the  Bishops,  yet  this  was  not  sufficient  reason 
"  for  the  persecution,  and  that  too  by  Bishops,  of  so  great  a 
"  multitude  confessing  the  name  of  Jesus  Christ."  Post- 
humian afterwards  relates  how  he  went  to  Bethlehem,  and 
spent  three  months  with  St.  Jerome,  whom  he  commends  so 
highly  for  his  indefatigable  labour,  his  profound  learning,  his 
zeal  against  heretics,  and  against  the  indolent  or  interested 
among  the  Monks  and  Clergy,  as  entirely  to  tlu'ow  off^  from 
himself  all  suspicion  of  Origenism. 


31  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  P.  403.      Theopliilus  of  Alexandria  came  at  Icngtli  to  Constantinople, 
XVII.     in  obedience  to  the  Emperor's  command :  but  although  this 
at  Constan-  was  directed  to  him  alone,  he  brought  a  great  number  of 
tmopie.       Bishops  with  him,  who  came  from  Egypt,  and  even  from 
'  chiysost.  India  \     He  arrived  on  Thursday  about  noon,  and  was  im- 
innoc*.  iii.    mediately  received  with  loud  acclamations  by  the  Egyptian 
(^'1^0 134 )  i^ariners,    who    had   come    with   corn    to    Constantinople  ^ 
(iv.p.593.)  Having  landed,  he  passed  by  the  church,  without  entering 
Socr.  rt.  13.  it  as  was  usual,  and  lodged  without  the  city  in  one  of  the 
Emperor's  houses  called  Placidiana.     St.  John  Chrysostom 
had  provided   lodgings   for   him    and   all   his    retinue,   and 
earnestly  pressed  them  to  come  to  his  house,  all  which  they 
refused ;   and  Theophilus  would    neither   see  him,  speak  to 
him,  pray  with  him,  nor  give  him  any  other  mark  of  com- 
munion.    Such  was  his  behaAiour  during  the  three  weeks  he 
stayed  at  Constantinople.     He  never  came  near  the  church, 
though  St.  Chrysostom  continually  pressed  him  to  go  there, 
to  see  him,  or  at  least  to  let  him  know  the  reason  why  he 
had  thus  declared  war  against  him,  from  the  very  moment  of 
his  entrance  into  the  city,  and  thus  caused  so  much  scandal 
to  the  people.     Theophilus,  however,  would  never  return  him 
any  answer. 

His  accusers,  that  is,  the  Monks  whom  he  had  driven  out 
'  Epist.  ad  of  Egypt,  urged  St.  Chrysostom  to  do  them  justice^;  and 
PaiL^).  s!  t^iG  Emperor,  having  sent  for  him,  ordered  him  to  cross  the 
bay,  on  the  other  side  of  which  Theophilus  lodged,  and  hear 
his  cause.  He  was  accused  of  violence,  murder,  and  several 
other  crimes.  But  St.  Chrysostom  refused  to  take  cognizance 
of  it,  partly  out  of  regard  to  Theophilus,  but  more  out  of 
respect  to  the  canons,  which  forbade  Bishops  to  judge  any 
cause  beyond  the  limits  of  their  own  province,  and  upon 
which  Theophilus  himself  insisted  in  the  letters,  which  St. 
Chrysostom  kept  by  him. 

In  the  mean  time,  Theophilus  labom-ed  day  and  night  for 
'Pall. p. 26.  the  means  of  driving  St.  Chrysostom  from  his  see*.  He 
found  many  persons  at  Constantinople  full  of  resentment 
*  Ibid. p. 20.  against  him.  Acacius,  Bishop  of  Berrhaea^  who  had  arrived 
there  some  time  before,  being  dissatisfied  with  the  lodging 
prepared  for  him,  regarded  it  as  a  shght  put  upon  him  by 
St.  Chrysostom  ;   and  transported  with   rage,  said  to  some 


BOOK  XXI.]  ECCLESIASTICAL  HISTORY.  35 

of  the    clergy   of   St.   Cluysostom  :    "  I    will    dress    him    a  A.  D.  40.?. 
"dainty  dish'."     He  entered  into  a  strict  friendsliip  with  [' e^a^  aur^ 
Severian  of  Gabala,  Antiochus  of  Ptolemais,  and  a  Syrian  y^^r] 
Abbot  called  Isaac,  who  made  a  practice  of  travelling  from 
place   to  place,   and  calumniating  the  Bishops.      The  first 
thing  they  did  was  to  send  to  Antioch,  to  enquire  into  the 
behaviour   of   St.   Chrysostom   in   his   youth ;    and   finding 
nothing  for  their  purpose,  they  sent  to  Alexandria  to  Tlieo- 
philus,  who  from  that  time  carefully  sought  some  pretence  for 
accusing  him. 

In  the  city  of  Constantinople  itself,  Theophilus  met  with 
several  who  were  enemies  to  St.  Chrysostom,  namely,  such  of 
his  clergy  as  were  unwilling  to  submit  to  the  discipline  he 
would  have  introduced  among  them^;  and  in  particular  two  =  Pali. p. 1 8. 
Priests  and  five  Deacons^;  two  or  three  persons  belonging  to  3pa[rp.i4." 
the  Emperor's  court,  who  procured  soldiers  for  Theophilus, 
to  assist  him  in  any  violent  measures ;  and  three  widows  of 
the  first  rank,  Marsa,  widow  of  Promotus ;  Castricia,  widow  of 
Saturninus,  both  Consular  men ;  and  Eugraphia,  whose  hus- 
band is  not  known.     St.  Chrysostom  was  in  the  habit  of  re- 
proving them^,  because,  though  now  grown  old,  they  continued  '  p.  27. 
to  adorn  themselves,  and  wore  artificial  hair.     The  Bishops 
of  Asia^,  who  had  been  deposed,  were  not  backward  in  their  =  Spcr.6.15. 
resentment.     Theophilus  was  very  careful  to  foment  these 
animosities^.      He  was  profuse  in   distributing  his   money,  "Pali. p. 26. 
entertained  great  numbers  of  guests,  and  caressed  and  flat- 
tered the  ambition  of  the  ecclesiastics,  by  promising  them 
the  highest  dignities.     He  found  two  Deacons  Avliom  St.  John 
Chrysostom  had  expelled  the  Church  for  their  crimes;  one 
for  murder,   and  the  other  for  adultery.     He  promised  to 
restore  them  to  their  former  station;  which  he  accordingly 
did  after  the  banishment  of  St.  Chrysostom.     On  this  as- 
sm'ance  he  prevailed  on  them  to  present  petitions  to  him, 
which  he  had  drawn  up  himself,  and  were  false  in  every  article 
except  one,  which  was  this :  they  accused  the  Bishop,  John, 
of  advising  every  body  to  take,  after  the  Communion,  some 
water  and  some  pastils^,  lest  they  should  cast  out  with  their  ['  Aripai-. 
spittle  some  part  of  the  elements,  and  of  doing  so  himself,  bread^ 
Theophilus,  having  received  this  petition,  went  to  the  house  oucan^e.T 
of  Eugraphia  with  Severian,  Antiochus,  Acacius,  and  the  rest 


3G  ECCLESIASTICAL  HISTORY.         [book  xxi. 

A.  P.  403.  of  tlie  enemies  of  John.  Being  all  assembled^  they  con- 
sidered how  they  should  begin  to  proceed  against  him.  One 
of  them  proposed  the  presentation  of  a  petition  to  the 
Emperor,  to  oblige  St.  Chrysostom  to  come  to  then*  assembly. 
This  advice  was  put  into  execution,  and  money  Avas  not 
wanting  to  remove  the  difficulties  that  attended  it.     It  is 

['  Socr.  6.  even  said  \  that  the  Empress  Eudoxia  was  personally  offended 
Avith  John,  who,  on  hearing  that  she  had  incensed  St.  Epi- 
plianius  against  him,  had,  following  the  natural  heat  of  his 
temper,  delivered  a  discourse  against  Avomen  in  general,  Avhich 
the  people  applied  to  the  Empress.  She,  being  informed  of 
it  by  some  ill-disposed  persons,  had  complained  to  the  Em- 
peror, and  had  urged  Theophilus  to  assemble  immediately  a 
Council  against  John. 
XVIII.         A  suburb  of  Chalcedon  called  the  Oak^  of  which  Cyrinus 

^e"oak.°    ^^^  Bishop,  was  the  place  chosen  for  holding  this  Council. 

[»  Socr.  6.  Cyrinus  Avas  an  Egyptian  by  birth,  and  an  enemy  of  St.  Chry- 
sostom. When  Theophilus  with  the  Bishops  in  his  retinue 
passed  through  Chalcedon  in  their  way  to  Constantinople, 
Cyrinus  expressed  himself  with  great  resentment  against 
John,  calling  him  impious,  insolent,  and  inexorable,  at  which 
the  other  Bishops  were  much  pleased.  He  was,  however, 
unable  to  go  with  them  to  Constantinople,  because  Maruthas, 
Bishop  of  Mesopotamia,  had  hm't  him  by  accidentally  tread- 
ing on  his  foot.  But,  as  Theophilus  believed  Cyrinus'  pre- 
sence necessary  in  a  Council  where  St.  Chr3^sostom  was  to  be 
accused,  he  resolved  to  hold  it  in  his  city ;  as  he  Avas  besides 
apprehensive  of  the  people  of  Constantinople,  who  were  much 
attached  to  their  Bishop.    The  place,  then,  where  the  Council 

'  Supr.  19.  assembled,  was  the  suburb  of  the  Oak^,  where  Ruffinus  had 

■''■  built  a  palace,  together  Avith  a  church  dedicated  to  the  Apo- 

l*  Soz.  8.    sties  St.  Peter  and  St.  Paul,  and  a  monastery  *. 

Here  Theophilus  assembled  thirty-six  Bishops  of  his  OAvn 

» Pall  p.  28.  province  \   and  some  others,  forty-fiA^e    in   alPP:    the  chief 

« Phot.Bibl.  "^ 

Cod.  59. 

in  fin.  ^  Photius  gives  the  number  of  Bi-  c.  50)  that  there  were  twenty-nine 
shops  composing  the  Council  of  the  Egyptian  Bishops,  and  seven  from  other 
Oakatforty-five,  while Palladius  speaks  provinces,  making  thirty-six  in  all ;  so 
only  of  thirty-six.  To  reconcile  these  that  this  explanation  cannot  he  ad- 
statements,  Fleury  liere  supposes  that  mitted.  And  in  ch.  19,  St.  Chrysos- 
there  were  thirty-six  Egyptian  Bishops,  tom's  deputies  speak  of  the  wlio/e  num- 
and  eleven  from  other  countries.  But  her  of  the  Council  as  only  thirty-six 
Palladius  expressly  says  (as  cited  iiifr.  (though  with  a  slight  inaccuracy,  which 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  37 

of  whom  were  Tlieopliilus  himself,  Acacius  of  Berrhsea,  An-  a.  d.  403. 
tiochus  of  Ptolemais,  Severian  of  Gabala^  Cyrinus  of  Chal- 
cedony and  Paul  of  Heraclea^  who  presided  in  the  Council; 
at  least  at  the  last  session.     The  Council  being  assembled, 
Tlieopliilus  sent  in  an  arbitrary  manner  for  the  Archdeacon 
of  the  Chui'ch  of  Constantinople  called  John,  as  though  the 
see  had  been  already  vacant '.     The  Archdeacon  obeyed  the  '  Chrys. 
summons,  and  brought  over  most  of  the   clergy  with  him.  ap!'paii.""' 
He  appeared  as  the  chief  of  St.  Chrysostom's  accusers,  and  ''•  "• 
preferred  tAventy-nine  articles  against  him,  ^iz.^:  ^pi^ot.cod. 

59    Art    1. 

That  St.  Chrysostom  had  excommunicated  him,  because  he     ' 
had  struck  Eulalius,  one  of  his  servants.    That  a  Monk,  called 
John,  had  been  beaten,  dragged  about,  and  laid  in  irons,  like 
those  who  were  possessed  with  evil  spirits,  by  order  of  St. 
Chrysostom  ^.     Perhaps  he  was  one  of  those  who  had  been  ^  Art.  2. 
sent  by  Tlieopliilus  to  complain  against  the  Four  Brothers, 
and  who  had  been  imprisoned  as   calumniators.     Another 
article  is  to  be  referred  to  the  same  matter,  Adz."*,  that  men  ^  Art.  lo. 
who  were  in  communion  with  the  whole  Church,  had  been 
imprisoned  by  his  orders,  and  died  in  their  confinement,  and 
that  he  had  disregarded  them  to  such  a  degree,  as  not  even 
to  accompany  their  bodies  to  the  grave  ^.     He  was  further  5  Art.  5. 
accused,   of  having  injm'ed  the  clergy,  by  charging  them 
with  corruption ;   and  saying  that  they  were  ready  to  do  any 
thing,  and  not  worth  three  oboli ;  and  of  having  composed  a 
book  against  them  filled  with  slanders  *\     This  was  probably «  Art.  8. 
his  treatise  against  the  Subint7'ocluctce.     It  was,  moreover, 
said,  that  he  had  summoned  three  Deacons  before  his  clergy, 
Acacius,   Edaphius,    and   John,    and   had    accused   them   of 
having  stolen  his  pallium,  asking  whether  they  had  taken  it 
for  any  other  use ''.     St.  Isidore  of  Pelusium,  who  lived  about '  Art.  9. 
the  same  time,  says^,  that  this  ornament,  which  is  woollen, «  Lib.  1. 
signifies  the  sheep  on  the  shoulders  of  the  good  shepherd.    ^' 
St.  Chrysostom  was  further  accused'^  of  having  injured  the'  Art.  20. 

perhaps  gave  rise  to  Fleui-y's  mode  of  in  fact  a  mere  question  of  tlie  corn- 
reconciling  his  statement  with  that  of  parative  credibility  of  different  testi- 
Photius,  they  style  them  all  of  one  mony.  Photius  had  read  the  acts  of 
province),  and  claim  on  that  ground  a  the  Council :  the  author  of  the  Dialogue 
precedence  for  their  own  Council  of  ascribed  to  Palladius  was  a  contem- 
forty  Bishops  :  a  plea  which  would  have  porary  and  companion  of  St.  Chrysos- 
becn  utterly  futile,  had  Theophilus'  torn.  (Pall.  Vit.  pp.  4,  49.)  See  Tillem. 
Council  consisted  of  forty-five.     It  is  xi.  S.  Chrys.  note  Gfi. 


38  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  P.  an;;,  most  lioly  Bishop  Acacius,,  (meaning  tlie  Bishop  of  Berrhs&a,) 
and  refusing  even  to  speak  to  him ;  and  of  haAdng  dehvered 
the  Priest  Porphyrins  into  the  hands  of  Eutropius^  to  be  sent 

'  Art.  -21.  into  banishment '.  Porphyrins  was  a  Priest  of  Antioch^  whose 
conduct  gave  just  reason  for  complaint  against  him.  St. 
Chrysostom  was  accused  also  of  having  similarly  delivered  up 

»  Alt.  22.  the  Priest  Venerius  in  an  insidting  manner^;  and  of  ha\'ing, 
in  the  Church  of  the  Apostles,  struck  Memnon  so  violently, 
that  the  blood  issued  from  his  mouth,  and  having  after  this 

^  Art.  27.    offered  the  holy  Mysteries  ^      It  was  added,  that  he  had 

*  Art.  a      called  St.  Epiphanius  dotard  and  devil  \     But  we  see  by 
Loh' ° '"     several  instances  that  the  name  of  devil  was  not  so  odious 

among  the  ancients  as  with  us.  It  was  further  said,  that  he 
had  entered  into  a  conspiracy  against  Severian  of  Gabala, 
'  Alt.  7.  and  stirred  up  the  Decani  against  him  *.  (These  were  certain 
inferior  officers  belonging  to  the  Church,  who  attended  at 
«  Epiph.  funerals*'.)  That  he  had  betrayed  the  Coimt  John  in  a 
^xpos.  u.  j^^^^j^y7^  r^Q  crown  all,  that  he  was  want  to  be  at  once 
s'^s^ri i'  accuser,  judge,  and  witness ;  as  was  evident  in  the  affair  of 
'  Art.  11.    the  Archdeacon  Martyrius,  and  in  that  of  Proseresius,  Bishop 

*  Art.  26.     of  Lycia".     Such  were  the  materials,  collected  with  so  much 

pains,  to    convict    St.  Chrysostom    of  pride,   injustice,   and 

violence. 

He  was  likewise  accused  of  avarice,  in  having  sold  much  of 
"  Art.  3.  the  rich  furniture  of  the  church' ;  and  the  marble  procured 
'  Alt.  4.      by  Nectarius  his  predecessor  to  adorn  the  clim'ch  Anastasia' ; 

of  having  sold  in  the  name  of  Theodulus,  the  inheritance  of 
"  Art.  16.    Thecla^,  which  had  probably  been  left  to  the  Church.     "  In 

short,'^  said  they,  "no  one  knows  what  is  become  of  the 
=  Art  17.     "revenues    of  the    Church'."      As    to    ordinations,   it   was 

affirmed  that  he  had  ordained  Priests  and  Deacons,  not  at 
'  Art.  1.3.    the  Altar \   and  many  without   certificate  or  testimonial; 

5  Art.  24.  .  . 

•^  Art!  14.  that  he  had  ordained  four  Bishops  at  the  same  time",  and 
that  he  had  ordained  Serapion  Priest,  though  under  trial  for 
'  Art.  18.  a  crime';  and  Antonius  Bishop,  who  had  been  convicted  of 
"  Art.  10.  rifling  sepulchres  ^  Lastly,  that  he  gave  money  to  the 
[rv^iBuipu-  jjjsi^Qpg  -^vhom  he  had  ordained,  that  he  might  make  use  of 
-'  Alt.  2n.  them  in  persecuting  the  clergy \  His  morals  and  faith  were 
also  attacked :  they  said  that  lie  went  to,  and  even  entered 
'  Art.  12.    the  church  without  praying  \  and  that  ho  dressed  and  un- 


BOOK  XXI.]  ECCLESIASTICAL  HISTORY.  39 

dressed  in  his  throne^  and  ate  pastils  there ^     It  has  been  a.  d.  403. 
observed  before^  that  he  ate  something  out  of  respect,  after  •  Art.  28. 
having  received  the  Communion  :  it  appears  also,  that  at  that 
time  they  changed  their  robe  to  minister  at  the  Altar.     But 
perhaps  it  was  not  usual  to  do  tliis  in  the  church.     It  was 
further  said,  "  The  bath  is  heated  for  him  alone,  and  after  he 
"  has  bathed,  Serapion  shuts  it  up,  that  nobody  else  may 
"  bathe  -.      He    eats    alone,   living  with    the   freedom  of  a  2  Ai-t.  23. 
"  Cyclops^.     He  receives  women  alone,  after  sending  every  3  ^rt.  2.5. 
"  one  else  out  of  the  room  ^"     These  are  the  twenty-nine  *  Art.  15. 
articles  preferred  against  him  by  the  Archdeacon  John,  in  the 
indictment  which  he  delivered  to  the  Council  ^. 

He  carried  this  last  calumny  so  far,  as  openly  to  accuse 
him  of  seduction.     St.  Chrysostom  offered  to  justif}^  himself 
as  to  this  point  *,  by  an  examination  of  his  person,  and  the  ^  chrys.  Ep. 
condition  to  which  he  had  been  reduced  by  the  great  au-  ^li  p'^ViJjQ. 
sterities  he  had  practised  in  his  youth.    The  other  accusation  [iv'''cgg\ 
of  his  living  as  a  Cyclops,  was  grounded  upon  his  eating 
alone,  as  he  really  did,  and  seeing  but  little  company  at  his 
owii  house,  which  his  enemies  compared  to  the  savage  life 
of  the  Cyclops ",  whom  the  poets  represented  as  unsociable "  Homer, 
monsters,  shutting  themselves  up  each  in  his  own  cavern.  i]2!''^' 
They  supposed  that   St.  Chrysostom  acted  in  this  manner 
that  he  might  indulge  his  appetite  with  less  observation; 
but  the  contrary  was  the  case.     He  drank  no  wine'',  because  '  Paii.p.40. 
his  head  was  hot,  except  in  the  heat  of  summer,  when  he 
drank  wine  flavoured  with  rose-leaves.     His  stomach  was  so 

1  The  character  of  several  of  the  "  endured  none  of  the  Episcopal  sump- 
charges  hrought  against  St.  Chrysos-  "  tuousness  with  which  his  predecessor 
torn  seems  to  intimate  that,  like  St.  "  Nectarius  had  dazzled  the  public 
Gregoiy  Nazianzen,  he  had  given  of-  "  eye  :  he  proscribed  all  the  carpets, 
fence  by  the  simplicity  of  his  liabits.  "  all  silken  dresses  ;  he  sold  the  costly 
"  A  great  capital  is  apt  to  demand  that  "  furniture,  and  the  rich  vessels  of  his 
"  magnificence  in  its  Prelate  at  which  "  residence ;  he  was  said  even  to  have 
"  it  murmui-s.  It  will  not  respect  less  "  retrenched  from  the  church  some 
"  than  the  splendid  state  and  the  show  "  of  its  gorgeous  plate,  and  to  have 
"  of  authority,  while  at  the  same  time  "  sold  some  rich  marbles  and  furni- 
"  it  would  have  the  severest  austerity  "  ture  designed  for  the  Anastasia.  He 
"  and  the  strongest  display  of  humility,  "  was  lavish,  on  the  otl.er  hand,  in 
"  the  pomp  of  the  Pontiff  with  the  po-  "  his  expenditure  on  the  hospitals  and 
"  verty  and  lowliness  of  the  Apostle.  "  charitable  institutions.  But  even  the 
"  Chrysostom  carried  the  asceticism  of  "  use  to  which  they  were  applied,  did 
"  the  Monk  not  merely  into  his  private  "  not  justify  to  the  general  feeling  the 
'•  chamber  but  into  his  palace  and  his  "  alienation  of  those  ornaments  from 
"hall.  Instead  of  munificent  hospi-  "  the  service  of  the  church."  Milman, 
"  tality,  he  took  his  scanty  meal  in  his  iii.  p.  219. 
"  solitary  ch;.mber.    His  rigid  economy 


40  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  403.  weak  and  irregular^  tliat  lie  nauseated  wliat  had  been  pre- 
pared for  liim,  and  desired  wliat  he  had  not.  Sometimes  he 
was  so  taken  up  with  business  relating  to  the  Church,  or 
studying  the  Scriptures,  that  he  never  thought  of  eating,  and 
would  thus  fast  till  the  evening.  He  complained  much  of 
the  expense  of  the  table,  esteeming  it  a  kind  of  sacrilege  to 
spend  upon  voluptuaries  what  would  otherwise  be  given  to 
the  poor ;  and  he  feared  that  the  stewards  might  make  this 
a  pretext  for  raising  their  accounts  extravagantly.  Lastly,  he 
thought  that  in  so  great  a  city,  he  ought  to  entertain  all  who 
were  in  any  considerable  office,  or  none  at  all.  It  is  thus 
that  the  Bishop  Palladius,  his  friend,  speaks  of  this  matter, 
but  his  anxiety  to  justify  him  on  this  point  shews  that  his 
conduct  was  thought  extraordinary ;  since  hospitality  was 
'  1  Tim.  esteemed,  according  to  the  words  of  St.  PauP,  one  of  the 
mi.  8.     peculiar  duties  of  a  Bishop. 

XIX.  While  Theophilus  was  holding  his  Council  at  the  Oak  near 

^m^bied^*  Clialccdon,  St.  Chrysostom  was  at  Constantinople  with  forty 
with  St.  Bishops^,  who  sat  with  him  in  the  hall  of  the  Bishop's  palace. 
torn.  They  were  marvelling  how  Theophilus,  who  had  been  sum- 

^  Pall.  p.  27.  moned  to  make  answer  against  lieaA^  accusations,  could  have 
so  suddenly  altered  the  resolutions  of  those  in  power,  and 
drawn  over  the  greater  part  of  the  clergy  to  his  side.  St. 
Chrysostom  said  to  them :  ''  Pray,  my  brethren ;  and  if  you 
"  love  Jesus  Christ,  let  no  one  leave  his  Church  on  my 
"  account ;  for,  as  it  is  written,  '  I  am  ready  to  be  offered, 
=<  2  Tim.  "  '  and  the  time  of  my  departure  is  at  hand,^'  and  I  see  well 
^'  ^'  "  that  I  shall  depart  this  life  after  having  suffered  many 

"  afflictions.  I  know  the  conspiracy  of  Satan ;  he  can  no 
"  longer  endure  the  war  I  wage  with  him  in  my  discourses. 
"  Remember  me  in  your  prayers ;  so  may  God  have  mercy 
"  upon  you."  At  these  words  the  whole  assembly  were 
overwhelmed  with  grief,  and  melted  into  tears.  Some  re- 
mained, and  some  went  out  after  they  had  first  kissed  his 
head,  his  eyes,  and  his  mouth. 

He  begged  them  to  return,  and  said  to  them,  "  Sit  down, 

"  brethren,  and  do  not   continue  to   weep,   and  break   my 

"  Philip.  1.  "  heart.    '  To  me  to  live  is  Christ,  and  to  die  is  gain\' "    For 

^''  it  was  currently  reported  that  he  was  to  be  beheaded  for  the 

freedom  and  boldness  of  his  discourses.     "  Remember,"  con- 


BOOK  XXI,]         ECCLESIASTICAL  HISTORY.  41 

tinned  he,  "  what  I  have  often  told  you,  that  this  life  is  but  A.  p.  403. 

"  a  jovu'ney.     Are  we  better  than  the  Patriarchs,  the  Pro- 

"  phets,  and  the  Apostles,  that  we  should  be  immortal  in 

"  this  world  ? "    One  of  the  company  said,  sobbing  ;   "  We 

"  weep  to  see  ourselves  orphans,  the  Church  a  widow,  her 

"  laws  contemned,  ambition  triumphant,  the  poor  forsaken, 

"  and  the  people  without  any  to  instruct  them."     St.  Chry- 

sostom  striking  his  second  finger  upon  his  left  hand,  as  was 

his  custom  when  he  was  thinking  earnestly,  returned  this 

answer^;  "Be  content,  my  brother,  say  no  more;  but  as  I '  Paii.p.28. 

"  said  before,  do  not  leave  your  Churches.      Preaching  did 

"  not  begin  with  me,  and  it  will  not  end  with  me."     Euly- 

sius,  Bishop  of  Apamea  in  Bithynia,  said,  "  If  we  keep  our 

"  Churches,  they  will  not  fail  to  oblige  us  to  communicate 

"  and    subscribe."     "  Communicate,"    said   St.   Chrysostom, 

"  that  you  may  not  cause  a  schism,  but  do  not  subscribe. 

"  For  my  conscience  upbraids  me  with  nothing  meriting  my 

"  deposition." 

In  the  midst  of  this  discourse,  they  were  informed  of  the 
arrival  of  deputies  from  Theophilus.  St.  Chrysostom  ordered 
them  to  be  brought  in,  and  asked  them  what  rank  they  held 
in  the  Church?  They  replied  that  they  were  Bishops.  They 
were  two  young  men  not  long  before  ordained  in  Lybia, 
named  Dioscorus  and  Paul :  St.  Chrysostom  desii'ed  them  to 
sit  down,  and  to  tell  him  the  occasion  of  their  coming.  They 
replied ;  "  AVe  have  only  a  letter  to  deliver."  He  ordered  it 
to  be  read,  and  the  deputies  gave  it  for  that  purpose  to  a 
young  man,  a  servant  of  Theophilus.  It  was  to  this  purpose, 
"  The  Holy  Council  assembled  at  the  Oak  to  John,"  (omitting 
his  title  of  Bishop :)  "  We  have  received  accusations  against 
"  you,  by  which  you  are  charged  with  a  multitude  of  crimes. 
"  Come,  therefore,  and  bring  with  you  the  Priests  Serapion 
"  and  Tigrius,  whose  presence  is  also  required."  Tigrius  was 
an  eunuch  \  They  also  sent  for  the  Reader,  Paul.  After  2  Soer.6.15. 
this  letter  had  been  read,  the  Bishops  assembled  with  St. 
Chiysostom,  deputed  three  Bishops,  namely,  Lupicinus,  De- 
metrius and  Eulysius ;  and  two  Priests,  Germanus  and  Se- 
verus^  ordering  them  to  say  thus  to  Theophilus  :  "  Make  no  ^  Ep.  ad 
"  schism  in  the  Church.  If  in  contempt  of  the  Canons  of  paiL^^p.^^.' 
"  Nicsea,  vou  are  resolved  to  trv  causes  out  of  the  limits  of  ^*  i'-  ^'^- 


42  ECCLESIASTICAL  HISTORY.  [rook  xxi. 

A.  D.  403.  "  your  jurisdiction^  do  you  yourself  repair  to  this  city  to  us, 
"  that  we  may  first  try  you.  For  we  have  papers,  in  which 
"  you  are  charged  in  seventy  articles  with  palpable  crimes ; 
"  and  our  Council  is  more  numerous  than  yours :  you  are 
"  but  thirty-six,  and  those  of  one  province  j  we  are  forty  in 
"  number,  and  of  several  provinces,  among  whom  are  seven 
"  Metropolitans.  We  have  likewise  in  our  hands  your  letter 
"  to  our  brother  John,  in  which  you  declare  that  none  ought 

rai!.i).29.  "  to  try  causes  out  of  their  own  provinces  ^" 

Upon  this  St.  Chrysostom  said  to  the  Bishops  of  his  party, 
"  Make  what  protestations  you  please  :  I  too  must  return  an 
"  answer  to  the  message  I  have  received."  Then  addressing 
himself  to  the  deputies  of  Theophilus,  he  gave  them  this  an- 
swer :  "  Till  this  moment  I  knew  not  that  any  one  had  auglit 
"  to  lay  to  my  charge ;  but  if  you  would  have  me  appear 
"  before  you,  remove  from  your  assembly  my  declared  and 
"  open  enemies ;  and  I  will  not  dispute  in  what  place  I  ought 
"  to  be  tried,  though  surely  it  ought  to  be  in  this  city.  Those 
"  whom  I  refuse  for  my  judges,  are  Theophilus,  who,  as  I  will 
"  prove,  said,  both  at  Alexandria  and  in  Lycia,  '  I  am  going 
"  '  to  Court  to  depose  John  •'  so  true  a  saying,  that  ever  since 
"  his  arrival  he  has  refused  either  to  see  or  communicate  with 
"  me.  I  refuse  also  Acacius,  on  the  ground  of  his  observa- 
"  tion,  *  I  will  dress  him  a  dainty  dish.^  I  need  not  mention 
"  Severian  or  Antiochus  :  God  will  soon  take  vengeance  of 
"  them,  and  the  very  theatres  ring  with  their  enterprises.  If 
"  it  is  really  therefore  your  wish,  that  I  should  appear  before 
"  you,  rem.ove  these  four  from  the  number  of  my  judges,  and 
"  let  them  only  appear  as  my  accusers ;  and  then  will  I  come 
"  not  before  you  only,  but  before  a  Council  of  the  whole  earth. 
"  And  be  assured  that  should  you  send  me  a  thousand  mes- 
"  sages,  you  will  receive  no  other  answer." 

Scarcely  had  the  deputies  of  Theophilus  gone  out,  when 
there  came  a  notary  from  the  Emperor,  with  an  order  to 
oblige  John  to  appear  for  his  trial,  as  his  enemies  had  de- 
sired. The  notary  pressed  him  to  obey :  and  after  he  had 
received  his  ansAver,  two  Priests  of  St.  Chrysostom's  clergy, 
sent  by  Theophilus,  required  admittance.  These  Avere  Eu- 
gcnius,  who  was  afterwards  rewarded  with  the  Bishopric  of 
Heraclea,  and  the  Monk  Isaac.     Thev  said  to  him;  "The 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  43 

"  Council  sends  to  you,  to  come  and  defend  yourself."  St.  a.  d.  403 
Chrysostom  replied  by  otlier  Bishops;  "What  manner  of 
"  proceeding  call  you  this,  to  refuse  to  send  away  my  ene- 
"  mies,  and  to  summon  me  by  my  own  clerks  V  The  par- 
tizans  of  Theophilus  seized  these  Bishops,  beat  one,  tore  off 
the  clothes  of  the  second,  and  loading  the  other  with  the  irons 
they  had  prepared  for  St.  Chrysostom,  ordered  him  to  be  put 
on  board  a  bark,  and  sent  into  an  unknown  place. 

St.  John  Chrysostom  was  summoned  in  this  manner  four      xx. 
times,  but  returned  no  other  answer'.     The  Council  of  the  tio"  of"h"e 
Oak  however  continued  to  proceed  against  him.     After  some  f,[°^^,7the 
of  the  twenty-nine   articles,  exliibited  by  the  Archdeacon  Council  of 

the  Oak. 

John,  had  been  examined,  the  Bishop  Isaac  also  presented  [•  socr.e. 
an  indictment,  containing  eighteen  more-.     They  were  much  J  p],^^ 
the  same,  only  with  these  additions :  that  he  had  himself  re-  Coci.  59. 
ceived  a  great  deal  of  ill  treatment  from  St.  Chrysostom^;'  Ait.  is. 
that  Epiphanius  had  refused  to  communicate  with  St.  Chry- 
sostom, by  reason  of  the  Origenists,  Ammonius,  Euthymius, 
Eusebius,  Heraclides,  and  Palladius\     He  does  not  mention^  Art.  2. 
Dioscorus,  the  fourth  of  the  brothers,  because  he  was  now 
dead.     Isaac  said  moreover ;  "  He  uses  the  Bishops  very  ill, 
"  and  di'ives  them  out  of  his  house^;  he  encroaches  on  the*  Art.  12. 
"  jurisdiction  of  others,  by  ordaining  Bishops  in  their  pro- 
"  Aances*^;  he  ordains  persons  without  assembling  the  clergy,  "^  Art.  11. 
"or  asking  their  advice'';   he  has   ordained  foreign  slaves,  '  Art.  15. 
"  Bishops,  Avho  had  not  obtained  their  freedom,  and  were 
"  even  under  accusation*;  he  has  received  pagans,  who  had  "  Art.  17. 
"  much  injiu'ed  the  Christians ;  he  keeps  them  in  the  chui'ch, 
"  and  protects  tliem^;  he  stirs  up  the  people  to  sedition;  even  ^  Art.  10. 
"  against  the  Council';  he  has  forcibly  seized  on  things  de-  '  Art.  9. 
"  posited  in  trust-.      [He  speaks  in  the  church  of  '  a  table  -  Art.  14. 
"  'filled  with  Furies^.']     He  says  in  the  language  of  poetry,  ^  Art.  4. 
"  '  I  love,  I  am  mad  with  love\^     He  ought  to  tell  us  what  *  Art.  5. 
"  he  means  by  these  Furies,  this  love,  this  madness,  for  the 
"Church   understands   not    this   language  ^^     These   were  ^  Art.  6. 
some  expressions  which  fell  from  him  in  the  heat  of  his  zeal, 
which  they  construed  in  a   criminal  sense.     Isaac  further 
accused  him  of  giving  too  ranch  confidence  to  sinners,  by 
saying,  "  If  you  sin  again,  repent  again.     Come  to  me,  and 
"  I  will  heal  von''."     The  historian  Socrates  relates  much "  Art.  7. 


44  ECCLESIASTICAL  HISTORY.         [book  xxi. 

A.  D.  403.  to  the  same  purpose,  as,  that  St.  Chiysostom  had  the  pre- 
sumption to  say,  "If  you  have  repented  a  thousand  times, 

'  Socr.6.21.  "  come  again' ;"  and  adds,  that  many  of  his  friends  reproved 
him  for  it,  especially  Sisinnius  the  Novatian  Bishop.  But  it 
does  not  appear  that  St.  Chrysostom  spoke  of  public  penance, 
which,  according  to  the  canons,  could  be  allowed  but  once. 
Isaac  lastly  accused  him  of  having  uttered  this  blasphemy  in 
the  church j   "The  prayer  of  Jesus  Christ  had  not  been 

2  Alt.  8.      'f  heard,  because  He  did  not  pray  aright \" 

St.  Chrysostom  in  his  letter  cites  another  accusation,  Avhich 

3  Ep.  ad  he  expressly  denies  ^  "  They  have,"  said  he,  "  forged  several 
p.^668.'(vii. "  charges  against  me.  It  is  said  that  I  have  admitted 
p.  169.)      (c  ggyei^al  persons  to  the   Communion,  who  had  previously 

"  taken  food.     If  this  be  true,  may  my  name  be  for  ever 

"  blotted  out  of  the  book  of  Bishops,  and  never  be  written 

\*  Seebk.  "  in  the  book  of  the  Orthodox  Faith-*."     As  to  his  alleged 

u>.  2.  note  gj^jg^vours  to  stir  up  the  people  to   sedition,   particularly 

against  the  Council  of  the  Oak,  this  may  be  grounded  on 

the  sermons  which  he  preached  at  Constantinople.    We  have 

=  iii.  p.  415.  one  of  them  which  begins  in  this  manner^;  "  Terrible  is  the 

0>I  P^  842.)  "  storm,  but  we  fear  not  sinking,  for  we  are  founded  on  the 

"  Rock.     Tell  me,  what  need  we  fear  ?    Is  it  death  ?    '  For 

»  Philip.      "  'me  to  live  is  Christ,  and  to  die  is  gain''.^     Is  it  banish- 

'  Ps.  24.  1.  "  ment?  'The  earth  is  the  Lord's,  and  the  fulness  thereof ^* 

"  Is  it  confiscation  ?    '  We  brought  nothing  into  this  world, 

« 1  Tim.6.7.  "  '  and  it  is  certain  we  can  carry  nothing  out*.'  "     He  goes 

on  to  shew  that  the  Church  is  invincible ;  that  nothing  can 

divorce  him  from  his  flock,  the  love  of  whom  will  accompany 

him  wherever  he  goes ;  and  at  the  same  time  he  praises  them 

for  the  love  they  shew  towards  him. 

He  afterwards  proceeds  to  the  calumnies  with  which  they 
reproached  him.  "They  say,  'Thou  hast  eaten,  and  after- 
"  '  wards  baptized :'  if  this  be  true,  may  I  be  anathema." 
"  However,"  said  he,  "  they  must  needs  condemn  St.  Paul 
» Acts  1G.33.  "  as  well,  for  lia\dng  baptized  the  gaoler  after  supper'.  I  dare 
"  go  so  far  as  to  affirm,  that  they  must  condemn  our  Savioiu* 
"  Himself,  who  gave  the  Eucharist  to  His  disciples  after  supper." 
He  hints  at  the  same  malicious  aspersion  in  his  letter  to  Cy- 
riacus ;  and  he  argues  thus,  because  in  those  days  the  Eu- 
charist was  not  separated  from  Baptism.    He  goes  on;  "You 


BOOK  XXI.]  ECCLESIASTICAL  HISTORY.  45 

"  know,  my  beloved  brethren,  why  they  would  depose  me.    It  A.  d.  40.3. 


^^  is,  becfiuse  I  have  no  tapestry,  do  not  go  clothed  in  silk, 
"  nor  keep  a  sumptuous  table.  For  the  seed  of  the  asp  is  pre- 
"  dominant ;  there  is  yet  a  remnant  of  the  race  of  Jezebel : 
"  Court  favour  still  combats  against  Elijah'.'^  He  afterwards 
quotes  the  example  of  St.  John  the  Baptist,  his  martyrdom 
alnd  his  glory,  and  adds ;  "  Herodias  again  dances  for  the 
"  head  of  John.  This  is  a  time  for  tears,  all  things  are  de- 
"  generating  into  infamy."  Then  taking  occasion  from  the 
Psalm  where  it  is  said,  "  If  riches  increase,  set  not  your 
"  heart  upon  themV'  he  extols  the  example  of  David,  who  'Ps.  62. 10. 
did  not  suffer  himself  to  be  governed  by  his  wife,  and  at  the 
same  time  exhorts  women  not  to  give  evil  counsel  to  their 
husbands.  This  discourse  was  construed  into  a  state  crime. 
They  imagined  that  by  Jezebel-  and  Herodias,  the  Empress  ^  Paii.p.30. 
was  meant ;  that  in  sajdng  all  things  were  degenerating  into 
infamy,  (in  Greek  Adoxia,)  he  alluded  to  her  name  Eudoxia ; 
and  that  he  opposed  the  wisdom  of  David  to  the  weakness  of 
Arcadius,  who  was  governed  by  his  wife.  Perhaps  too,  by 
the  seed  of  the  asp  he  might  mean  the  Empress,  who  was  the 
daughter  of  Bauto,  a  Frank,  Consul  in  385,  since  she  re- 
tained some  of  her  father's  asperity  of  temper^.  'Phiiostorg. 

In  the  mean  time  the  Council  of  the  Oak  was  still  sitting,     '^xi 
After  Isaac  the  Bishop  had  propounded  his  eighteen  articles  StChrysos- 
of  impeachment  against  St.  Chrysostom,  they  examined  some  deaination. 
of  them,  and  then  went  back  to  the  third  of  John  the  Arch- 
deacon, relating  to  the   alienation    of  the   rich   furniture''.  *  Phot. 
Upon  this  article,  the  following  witnesses  were  heard,  \dz.    °  " 
Arsacius   the   Archpresbyter,  and   the   priests  Atticus  and 
Elpidius.    Of  these  thi^ee  the  two  former  succeeded  St.  Chry- 
sostom in  the  Church  of  Constantinople.     These  men,  with 
the  Priest  Acacius,  made  their  depositions  upon  the  fourth 
article,  relating  to  the  selling  of  the  marbles,  and  when  this 
examination  was  ended,  were,  together  with  Eudsemon  and 
Onesimus,  urgent  to  have  sentence  passed. 

In  this  Council,  Paul,  Bishop  of  Heraclea,  presided,  pro- 
bably as  the  ancient  Metropolitan  of  Thrace ;  for  Byzantium, 

'  T)  X«P'S  TV  'HAia  avvaywvl^iTai. —       considered  wholly  or  partially  spurious. 
*'  Grace  is  still  on  the  side  of  Elijah."       See  Tillem.  xi.  S.  Chrys.  note  70. 
Milman.      This  Sermon  is  by  several 


46  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  P.  403.  before  its  name  was  changed  to  Constantinople,  was  subor- 

['  Supr.  c.  dinate  to  Heraclea' ;  he  collected  the  votes  of  all  the  Bishops, 
(Avho  were  forty-five  in  number,)  beginning  with  a  Bishop 
named  Gymnasius,  and  ending  with  Theophilus  of  Alex- 
andria. They  pronounced  the  deposition  of  St.  Chrysostom, 
and  then  wrote  a  synodical  letter  to  the  clergy  of  Constanti- 
nople, and  another  to  the  Emperors.  Three  other  petitions 
were  likewise  presented  to  the  Council  by  Gerontius  (of 
whom  we  have  before  spoken),  Faustinus,  and  Eugnomonius, 
who  were  all  Bishops,  and  pretended  that  they  had  been 
unjustly  deposed  by  St.  Chrysostom.     Gerontius  is  no  doubt 

l"  Supr.  c.  the  Bishop  of  Nicomedia,  whose  history  I  have  related  above ^ 
The  Council  afterwards  received  the  Emperor's  answer.  Thus 
ended  the  twelfth  sitting. 

The  sole  pretext  for  the  condemnation  of  St.  Chrysostom 
was  contumacy,  and  that  ha^dng  been  four  times  summoned 

'  Socr.6.13.  before  the  Council,  he  had  not  chosen  to  obey^.     Thus  the 

So7    ft    1 7 

letter  or  deposition  sent  to  the  Emperor  began  with  these 

*  Piiii.p.30.  words* :  "As  John,  accused  of  certain  crimes,  and  sensible 

"  of  his  guilt,  has  refused  to  present  himself,  he  has  been 
"  deposed  according  to  the  laws.  But  as  the  indictments 
"  contain  also  an  impeachment  for  high  treason,  you,  in 
"  your  piety,  will  give  order  that  he  be  banished  and  under- 
"  go  the  punishment  "of  this  crime,  which  does  not  fall 
"  under  our  cognizance."  His  crime  was  that  he  had 
spoken  against  the  Empress,  and  called  her  Jezebel.  There 
can  be  no  doubt  that  the  Bishops  dared  not  take  cognizance 
of  this  accusation  :  for  how  unjust  soever  their  proceedings 
might  be  in  other  respects,  the  most  zealous  advocates  of 
St.  Chrysostom  do  not  blame  them  upon  this  head.  The 
Emperor,  in  compliance  with  the  demand  of  the  Coimcil, 
gave  orders  for  banishing  St.  Chrysostom  from  the  church 
and  city  of  Constantinople.  This  order  was  executed  the 
more  promptly,  because  the  holy  Bishop  proceeded  to  appeal 

*  Ep.  ad  from  this  Council  to  a  more  just  sentence''.  He  was  forced 
Paih'ji.T  out  of  the  church  by  a  Count,  at  the  liead  of  some  soldiers ; 
et  p.  30.      ^^^  ^gj.y  jj^^g  1^^  ^1^^  evening,  followed  by  all  his  flock,  was 

dragged  through  the  middle  of  the  city  by  one  of  those 
officers  called  Curiosi^  and  hurried  on  board  a  ship,  which 

"    Tlic    Curiosi,    or    more    properly,    Curngendarii,  -were    officers    dispersed 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  47 

carried  him  to  Asia  in  the  night  time.     He   arrived  at  a  A.  d.  403. 
country  house  near  Praenetus  in  Bithynia. 

However^   this  was  but   one   day's  banishment'^   for  the  •  Thcod.  5. 
night  following  a  great  earthquake  happened,  which  shook  gy]    ^'^'  ^^' 
even  the  Emperor's  chamber.     The  Empress  begged  him  to 
recall  tlie  holy  Bishop,  and  wrote  to  him  herself  in  these 
words-:    "I  would  not  have  your  holiness  imagine  that  I  ^  Chry?. 
"  knew  any  thing  of  what  has  been  done :  I  am  innocent  uC  p.  429. 
"  of  your  blood.     Wicked  and  corrupt  men  have  contrived  (["p^'fss ) 
"  this  plot.     God  is  witness  of  the  tears  which  I  offer  up  to 
"  Him  in  sacrifice.     I  call  to  mind  that  my  children  were 
"  baptized  by  your  hands."      As  soon  as  it  was   day,  she 
despatched  officers  to  entreat  him  to  return  with  all  sj)eed 
to  Constantinople,  to  put  a  stop  to  the  danger  there.     But 
as  it  was  not  known  whither  he  had  retired,   other  mes- 
sengers were  despatched  after  the  first,  and  more  again  after 
these,  so  that  the  Bosphorus  was  filled  with  those  who  were 
in  search  of  him.     The  tumult  was  great  at  Constantinople'.  '  Socr.6.i6. 
The  very  persons  who  before  had  opposed  St.  Chrysostom, 
now  felt  pity  for  him,  and  said  that  he  had  been  slandered. 
They  exclaimed  against  the  Emperor  and  the  Council,  and 
perceived  at  length  the  conspiracy  of  Theophilus.     The  con- 
fusion was  heightened  by  Severian  of  Gabala,  who,  preaching 
in  one  of  the  churches   at   Constantinople,  thought  this  a 
favourable  opportunity  for  censimng   St.   Chrysostom,   and 
said,  that  had  he  been  found  guilty  of  no  other  crime,  his 
haughtiness   alone  was   sufiicient  reason  for   deposing  him. 
"  For,"  said  he,  "  all  other  sins  are  forgiven  to  men,  but  God 
"  '  resisteth  the  proud"* ',  according  to  the  Scriptures."     The  *  jam.  4.  e. 
people  were  still  more  incensed  by  this  sermon.     They  were 
unable  to^  control  themselves,  either  in  the  churches  or  the 
public    squares;    but    advanced   with   loud   outcries    to   the 
palace,    and    demanded   the   recall   of   their    Bishop.      The 
eunuch   Briso,    the    Emperor's    notary,    was    sent    off   with 
haste;  and  the  holy  Bishop  was  found  at  last  at  Praenetus. 
The  people  no  sooner  learned  it,  than  they  ran  to  meet  him ; 

throughout  the  empire  to  give  informa-  ral  executors  of  his  orders.   And  hence, 

tion  to  the  government  upon  all  sub-  perhaps,  it  is  that  we  find  a  Curiosus 

jects ;   and  from  being  the  channels  of  employed  to  force  St.  Chrysostom  from 

communication  with  the  Emperor,  they  the   city.      Cod.   Theod.   (i.   tit.   29.   de 

easily  came  to  be  regarded  as  the  gene-  Curiosis,  and  Comment.  Gothof. 


48  ECCLESIASTICAL  HISTORY.         [book  xxi. 

A.  D.  403.  so  tlie  moutli  of  the  Propontis  was,  in  a  little  time,  covered 
witli  vessels ;  every  one  was  eager  to  embark,  not  excepting 
the  very  women,  who  crowded  with  their  children  in  their 
arms.     Thus    St.  Chrysostom   returned,   as   if  in   triumph, 
'  Ep.  ad     accompanied  by  more  than  thirty  Bishops  ^ 
Pairp.T        However,  he  did  not  immediately  retui-n  to  Constantinople, 
but  stopped  at  a  village  called  Marianse,  in  a  house  belonging 
2  Socr.6.16.  to  the  Empress^;  declining  to  re-enter  the  city  till  he  had 
[Soz.8.18.]  ^^^^^  cleared  by  a  more  numerous  Council.    But  the  people's 
impatience  could  not  be  controlled;  they  exclaimed  against 
the  Court,  and  forced  the  holy  Bishop  to  re-enter.     They 
conducted  him,  singing  hymns  composed  for  the  occasion, 
and  holding  lighted  tapers  in  their  hands;  they  led  him  into 
the  church,   and,  notwithstanding   all  the  protestations  he 
could  make,  that  the  sentence  passed  upon  him  ought  to  be 
revoked  before  he  resumed  his  functions,  they  forced  him  to 
pronounce  the  blessing,  and  to  ascend  his  throne;  so  eager 
were  they  to  hear  his  instructions.     He  then  made  them  an 
3  Chrys.  iii.  unpremeditated  discourse,  which  is  still  extant  ^.     It  opens 
(viu"p.262.)  with    a   comparison   between   his   Church    and    Sarah,    and 
(iv.  p.  488.)  between  Theophilus  and  the  King  of  Egjq)t,  who  would  have 
violated  her.     He  applauds  the  affection  of  his  people,  and 
makes  his  acknowledgments  to  the  Emperor,  and  particularly 
to  the  Empress.     He  does  not  omit  a  single  circumstance  of 
all  she  had  done  to  procure  his  return ;  the  letter  she  had 
written  to  him,  the  compliment   she   had  paid  him  on  his 
arrival,  and  her  earnest  prayers  to  the  Emperor  for  his  recall. 
This  discourse  was  received  with  such  great  applause,  that 
St.  Chrysostom  could  not  bring  it  to  a  conclusion. 
XXIII.         The  Council  of  the  Oak  continued  still  sitting,  and  a  thir- 
Thlo-  °      teenth  session  *  was  held  against  Herachdes,  whom  St.  Chry- 

philus. 

'  This  narrative  supposes  the  Council  have  been  cited  on  the  first  session,  to 

to   have   held    thirteen    sessions,    and  which  we  must  refer  the  whole  nar- 

therefore  to  have  been  sitting  thirteen  rative  from  eh.  18  to  the  beginning  of 

days.     During  this  period  two  Sundays  ch.  20,  and  condemned  on  the  twelfth; 

must  have  occiu'red,  and  if  we  sn{)pose  on   the  evening  of  which  he  was   ex- 

the  sessions  to  have  been  suspended  on  pelled  from    the   city.     The  following 

them,  we  shall  obtain  fifteen  days  for  day  (which  was  perhaps  Sunday)   the 

its  whole  duration,  which  is  the  time  Council  does  not  appear  to  have  been 

assigned  by  TiUemont.  (Tom.  xi.  S.Chr.  sitting.      That    night    the   earthquake 

note  G5.)      Sunday   did  not,  however,  happened:   and  the  next  day  St.  Chry- 

necessarily  interrupt  the  proceedings  of  sostom  returned,  while  the  Council  were 

a  Council.  (Supr.  ch.  5.)    St.  Chrysos-  holding  their  thirteenth  session,  which 

torn    appears    in    Flcury's   account    to  terminated  in  a  popular  tumult:  and 


BOOK  XXI.]  ECCLESIASTICAL   HISTORY.  49 

sostom  had  consecrated  Bishop  of  Ephesus,  in  the  room  of  A.  P.  403. 
Antoninus,  and  wliose  condemnation,  consequently,  affected 
him,  though  indirectly  '.    The  principal  accuser  of  Heraclides  '  Soci-.e.i". 
was  Macarius,  Bishop  of  Magnesia ;  but  John  the  Monk,  and 
the  Bishop  Isaac,  had  likewise  preferred  several  complaints 
against  him-.     It  was  pretended  that  he  had  struck  some  =  Phot. Cod. 
persons,  and  then,  loading  them  with  irons,  had  caused  them 
to  be  dragged  through  the  middle  of  the  city  of  Ephesus; 
and  that  before  his  advancement  to  the  Episcopal  dignity, 
he  had  been  found  guilty  of  theft  at  Csesarea  in  Palestine. 
But  Heraclides  being  absent,  his  friends  opposed  this  unjust 
way  of  proceeding,  while  those  of  Theophilus'  party  were  for 
maintaining  it ;    the  people  took  part  in   the   quarrel,  the 
Alexandrians  and  Egyptians  being  opposed  to  the  citizens 
of  Constantinople,  so  that,  coming  at  last  to  blows,  several 
were  wounded,  and  some  were  even  killed.     Severian,  and 
the  other  Bishops  who  opposed  St.  Chrysostom,  seized  with 
fear,  fled   from  Constantinople,   and  withdrew  to  their  re- 
spective sees.      Theophilus  himself  was  terrified,  for   they 
threatened  to  throw  him  into  the  sea^.     So  that  though  the  p  Pali. 
Emperor,  at  the  request  of  St.  Chrysostom'*,  had  despatched  «^'Ep'  ad 
letters  to  all  parts,  in  order  to  assemble  the  Bishops,  and  pau"  p.^f/ 
form  a  numerous  Council,  in  which  the  latter  might  justify 
himself,  yet  he  embarked  in  the  beginning  of  winter,  and  in 
the  dead  of  night,  and,  together  with  Isaac  the  Monk,  fled 
to  Alexandria.     But  before  his  departure  he  was  reconciled 
to  Eusebius  and  Evithymius,  who  alone  survived  of  the  Four 
Brothers.      For  Dioscorus  the  Bishop,  and  Ammonius,  had 
died  some  time  before.     Ammoniiis'-   had  gone  to  the  Oak,  ^  Soz.  s.  17 
and  while  the  Council  was  being  assembled,  fell  sick  there, 
and  prophesied  before  his  death  ^,  that  a  great  schism  and  "^  P^ii'po^ 
persecution  would  arise,  the  authors  of  which  would  come  to 
a  shameful  end,  and  then  that  the  di^dsions  of  the  Church 
would  be  healed.  He  was  buried  in  a  neighbouring  monastery. 
Theophilus  mourned   his   death  with   tears,   and    said  that 
Ammonius  was  the  worthiest  Monk  of  his  time,  though  lie 
had  been  the  occasion  of  disorders.     Dioscorus  was  buried  at 
Constantinople,  in  the  church  of  St.  Mucins;  and  women 

the  night   after  Theophilus  fled.     On      Photius'  acts,  see  Tilleni.  xi.  S.  Chrys., 
this  point,  and  on  th.e  genuineness  of      notes  67,  68. 


50  ECCLESIASTICAL  HISTORY.         [book  xxi. 

A.  D.  403.  used  to  swear  by  liis  prayers.  The  lioly  old  man,  Isidore, 
died  about  the  same  time,  i.  e.  about  the  year  403,  at  the  age 

'  Paii.Laus.  of  eighty-fivo '.  Theophikis  invited  Eusebius  and  Euthymius 
to  the  Council  of  the  Oak,  there  to  give  testimony  of  their 

[■[  Soz.  8.  repentance  ^ ;  promising  them  at  the  same  time,  that  he 
would  do  them  no  ill,  and  forget  all  that  was  past.  For  in 
this  Council,  no  further  question  was  raised  on  the  books  of 
Origen.  Those  of  Theophilus'  party  called  upon  these  Monks 
to  ask  pardon,  pretending  at  the  same  time  to  intercede  for 
them.  These  good  Monks,  confounded  at  the  presence  of  so 
many  Bishops,  and  accustomed  to  own  it  their  own  fault, 
even  when  they  were  ill  used,  were  easily  prevailed  upon  to 
do  so.  Theophilus  freely  received  them,  and  admitted  them 
to  communion ;  and  thus  ended  his  dispute  with  the  Monks 
of  Scetis.  But  the  ease  with  which  this  reconciliation  had 
been  effected,  greatly  increased  the  hatred  against  Theophilus, 
which  was  still  further  aggravated  by  his  no  longer  scrupling 

'.Socr.6.17.  to  read  Origen's  books ^.  Being  asked  how"  he  could  still 
delight  in  them  after  having  condemned  them,  he  rephed : 
"  The  books  of  Origen  are  a  meadow,  where  I  gather  the 
"  flowers,  without  stopping  over  the  thorns."  Theophilus, 
therefore,  and  his  party,  being  now  withdrawn,  St.Chrysostom 
was  left  at  peace,  more  than  ever  beloved  by  the  people,  and 
in  discharge  of  all  his  ministerial  functions.  He  consecrated 
Bishop  of  Heraclea  in  Thrace,  the  Deacon  Serapion,  the  first 
object  of  the  hatred  of  his  enemies. 
XXIV.         Theophilus,  on  arriving  in  Egypt,  landed  by  chance  at  a 

St.  Niiam-  j.^^j^  ^.^^  called  Gerse,  fifty  stades,  or  two  leagues  and  a 

A.  1).  404.  i^^jf^  fj.Qj^  Pelusium  ^.  The  Bishop  of  the  place  had  lately 
"  '  '  died,  and  the  citizens  had  elected  for  his  successor  Nilammon, 
a  man  of  great  piety,  who  had  attained  to  the  highest  per- 
fection of  the  monastic  life.  His  dwelling  was  in  the  neigh- 
bourhood of  the  city,  in  a  cell  where  he  had  shut  himself  up, 
and  walled  up  the  door  with  stones.  On  his  refusing  the 
Episcopal  dignity,  Theophilus  went  to  him,  and  advised  him 
to  submit,  and  suffer  himself  to  be  consecrated  by  him. 
Nilammon  made  several  excuses,  but  finding  that  his  entreaties 
availed  nothing  with  Theophilus,  he  said  to  him:  "To-morrow, 
"  my  father,  you  shall  do  as  you  please ;  sufter  me  to-day  to 
"  set  my  affairs  in  order."     Theophilus  returned  the  next 


BOOK  XXI.]  ECCLESIASTICAL  HISTORY.  51 

day,  as  had  been  agreed,  and  bade  him  open  his  door.  a.  d.  404. 
Nilammon  answered,  "  Let  us  first  pray."  "  It  is  well  said," 
replied  Theophilus ;  and  accordingly  he  did  so.  In  this 
manner  the  day  was  spent.  Theophilus,  and  those  who  were 
with  him  without  the  cell,  after  having  waited  a  long  time, 
called  aloud  to  Nilammon,  but  he  returned  no  answer.  At 
last  they  removed  the  stones,  opened  the  door,  and  found 
him  dead.  They  then  robed  him  in  rich  vestments,  buried 
him  at  the  pubhc  expense,  and  afterwards  built  a  church 
over  his  grave,  in  which  they  every  year  celebrated  the  day 
of  his  death  with  great  solemnity.  The  Church  still  com- 
memorates him  on  the  sixth  of  January ' ".  roi^'  ' 

In  Africa  a  Council  was  held  at  Milevum,  on  the  sixth  of     xxv. 
the  calends  of  Sej^tember,  imder  the  fifth  Consulate  of  the  cii  of 
two  Emperors  Arcadius  and  Honorius,  i.  e.  the  27th  of  August,  a.'d."402. 
402  ^.     Aurelius  of  Carthage  presided,  with  Xantippus  Pri-  •  Dion, 
mate  of  Numidia,  and  Nicetius  Primate  of  Mam'itania  Siti-  Afr.^c.  85. 
fensis.     Thej^  enacted,  that,  pm'suant  to  the  ancient  rule,  all 
newly  elected  Bishops  should  give  place  to  their  elders  ^.    The  ^  ibid.  c.86. 
occasion  of  this  canon  seems  to  have  been  the  dispute  between  Brev.'^c^'rs. 

"  According  to  Fleury's  chronology  cified   in   ch.  34) ;    and   the   arrival  of 

the  Council  of  the  Oak   cannot  have  Theophilus  on  27th  May  or  26th  June, 

assembled  later  than  the  beginning  of  in  either  case  some  time  after  St.  Epi- 

May,  A.  D.  403.     For  we  have  fifteen  phanius'    departure.     The    other  diffi- 

days  for  the  sessions  of  the  Council,  culty   cannot   be    so    easily  explained, 

and  the  exile  and  return  of  St.  Chrysos-  For  Fleury,  following   the  account  of 

tom,  then  two  months  of  quiet  (ch.  33),  Sozomen,  relates  how  Theophilus  took 

then  nine  or  ten  months  of  disturbance  flight  in  the  dead  of  night,  and  at  the 

(ch.  34),  terminating  with  Easter-day  commencement  of  u<inter\c\\.2^),-vi'heTe?LS 

on  l7th  April,  A.  D.  404.     Hence  the  at    the   very   latest    computation,    the 

Council  of  the  Oak  met  at  least  eleven  Council  must  have  terminated  in  the 

months   and   fifteen   days   before   17th  middle  of  July,  and  Theophilus  fled  the 

April,  A.  D.  404 :  i.  e.  not  later  than  same  evening.     It  is  absolutely  impos- 

2nd  May,  A.  D.  403.  sible  to  reconcile  this  with   the   other 

To  this  date,  however,  there  are  two  statements,  but  we  can  trace  the  pro- 
objections.  First,  if  St.  Epiphanius  bable  origin  of  this  inconsistency.  For 
died  12th  May  on  his  voyage  to  Cyprus  in  the  first  place,  neither  Palladius  nor 
(ch.  15),  he  cannot  have  left  Constan-  Socrates  mention  this  circumstance, 
tinople  before  Theophilus'  arrival,  who  which  is  derived  from  Sozomen  alone  ; 
(as  he  stayed  three  weeks,  ch.  17)  must  and  secondly,  Sozomen  is  also  the  only 
have  arrived,  according  to  this  calcula-  historian  who  relates  this  narrative  of 
tion,  on  2iJth  April.  Tliis  diflficulty  St.  Nilammon.  Now,  the  6th  January 
may,  however,  be  obviated  by  supposing  was  celebrated  as  the  day  of  St.  Nilam- 
the  nine  or  ten  months  in  ch.  34  to  be  mon's  death ;  so  that  Sozomen,  con- 
reckoned  from  St.  Chrysostom's  return  necting,  as  he  does,  the  death  of  St. 
from  exile,  and  thus  to  include  the  two  Nilammon  with  the  retm-n  of  Theo- 
months  of  ch.  33.  This  would  place  philus  from  Constantinople,  was  obliged 
the  first  session  of  the  Council  on  the  to  fix  the  latter  event  to  the  beginning 
2nd  of  June  or  July  (according  as  we  of  the  winter. 
adopt  the  longer  or  shorter  period  spe- 

e2 


52  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  402.  Xantippus  and  Victorinus,  for  the  Primacy  of  Numidia.     It 

'  Ep.  69.     appears  by  a  letter  of  St.  Augustine ',  that  Victorinus,  in 

all  Vict.      quality  of  Primate,  had  wished  to  assemble  a  Council,  not 

only  of  Numidia,  but  of  Mauritania;  and  that  Xantippus, 

Bishop  of  Tagosus,  disputed  the  Primacy  with  him,  as  being 

the  elder   Bishop.     For  in  Africa,   the   dignity  of  Primate 

depended  on  the  length  of  time  from  the  consecration,  and 

not  on  the  quality  of  the  place,  which  was   sometimes  no 

[*  See  bk.  more  than  an  inconsiderable  town^.     It  was  likewise  enacted 

note^h]       by  the  Council  of  Milevum,  that  the  Matricula  or  Kegister, 

and  the  Archives  of  Numidia,  should  be  kept  in  the  place  of 

the  principal  see,  which  was  at  that  time  Tagosus ;  and  in 

the  civil  metropolis,  Avhich  was  Constantina,  anciently  called 

Cirtha.     And  that  no  further  difficulty  might  arise  as  to  the 

■    date  of  the  consecrations  which  were  registered  in  those 

=  Dion.  89.  archives,  it  was  enacted  by  the  Council^,  that  "hencefor- 

"  wards,  all  who  shall  be  consecrated  Bishops  in  the  provinces 

"  of  Africa,  shall  receive  from  those  who  consecrated  them, 

"  letters  signed  by  them,  containing  the  day  and  the  Consul" 

(i.  e.  the  particular  year)  "  of  the  ceremony." 

*  Dion.  90.       It  was  also  decreed  in  this   Council'^,  that  Avhoever  had 

once  performed  the  office  of  Header  in  any  church,  should 

not  be  reclaimed  to  do  duty  in  another.     This  canon  seems 

to  have  originated  in  the  pretensions  of  the  Bishop  Severus, 

who    claimed   one   Timotheus,  notwithstanding   his   ha\dng 

several  times  performed  the  office  of  Reader  in  the  diocese 

s  Aug.  Ep.  of  St.  Augustine^.     Maximin,  Bishop  of  Bagaia,  or  Vagina, 

240,  241.     who  was  a  convert  from  the  schism  of  the  Donatists,  offered 

ad  Sev.       voluntarily,  for  the  sake  of  peace,  to  resign.     The  Council 

«  Dion.       accepted  his  resignation'',   and  decreed  that  letters  should 

^^^'  ^'    '  be  written  to  him  and  to  the  people  of  his  diocese  to  enjoin 

his   resignation,    and   the    substitution    of   another    Bishop. 

Castorius  his  brother  was  elected,  to  whom   St.  Augustine 

'  Aug.  Ep.  and  St.  Alypius  wrote  a  letter ',   persuading  him  to  accept 

the  charge,  and  to  quit  all  worldly  hopes  for  the  sake  of 

God  ;   which  seems  to  intimate  that  he  was  now  a  mere 

layman.    They  gave  orders  that  this  letter  should  not  be  read 

to  him  till  it  had  been  shewn  to  the  people  of  his  diocese, 

undoubtedly  from  their  apprehensions  that  he  might  try  to 

escape. 


BOOK  XXI.]  ECCLESIASTICAL  HISTORY.  •  53 

In  the  year  following  a  general  Conncil  of  all  the  African  a.  d.  40.?. 
provinces  was  held  at  Carthage,  on  the  ninth  of  the  calends     xxvi. 
of  September,  under  the  Consulate  of  Theodosius  the  Younger,  caithage. 
and  Rumoridus  :    i.  e.   the   twenty-foiu'th  of  August,  403 '.  f^'^. '  '^^'^' 

'  '[  D        •>  1  Dion. 

Aurelius,  Bishop  of  Carthage,  presided ;  he  began  by  saying,  Exig.  c.  fio. 
that  it  was  proper,  as  the  deputies  who  had  been  sent  across 
the  sea  were  returned,  that  they  should  render  an  account  of 
their  commission  to  the  Council :  '^And  although,"  he  added, 
"  we  yesterday  examined  all  their  proceedings  with  the  ut- 
"  most  care,  yet  as  we  drew  up  no  acts,  it  will  be  necessary 
"  that  we  this  day  ratify  and  confirm,  by  ecclesiastical  acts, 
"  that  which  was   transacted  yesterday."      This  was,  in  all 
probability,  the  deputation  of  the  Council,  held  on  the  thir- 
teenth of  September,  in  the  year  401,  to  Pope  Anastasius, 
and  the  Bishops  beyond  the  sea,  to  retain  among  the  clergy 
the  converted  Donatists^.     The  answer  which  the  deputies  [«  .Snpr. 
had  brought,  must  have  been  from  Pope  Innocent ;  for  Pope  Dion. C 
Anastasius  died  in  402,  about  the  end  of  April,  after  having  ''^• 
occupied  for  three  years  and  a  half,  the  Roman  See^.     It  is  3  Lib. 
said  that  he  enacted,  that  those  who  came  from  beyond  the  rApp*""!) 
sea  should  not  be  admitted  among  the  clergy,  unless  they  '^"^-^ 

.  .  *^   Piigi.  an. 

brought  testimonials   with   them,   signed    by  five   Bishops ;  39i5  c.  2. 
because  there  were  several  Manichees  at  Rome  in  his  time, 
St.  Jerome  applauds  very  much  the  vii-tucs  of  this  Pope"*,  and  <  Hier.  Ep. 
particularly  his  poverty,  which  he  calls  "truly  rich^ ;"  the  ^d  p'-iJc^/ 
Church   solemnizes  his   memory  on  the  twenty-seventh  of^,^P-^[- 
April".     Three  weeks  after.  Innocent  was  elected  Pope,  and  Demetr. 
held  the  Holy  See  for  fifteen  years.     It  w^as  therefore  in  his 
time  that  the  deputies  of  the  Council  of  Carthage  returned 
to  Africa. 

Before  they  made  their  public  report,  the  letters  of  deputa- 
tion of  the  Bishops  who  were  present  in  this  Council  of  the 
twenty -fourth  of  August,  403,  were  examined  ^  The  four  ["  Dion, 
deputies  of  Africa  Byzacena,  and  the  two  of  Mauritania  ^^'^'^•^^'^ 
Sitifensis,  presented  their  letters,  which  were  read^  and  in- 
serted among  the  acts.  These  last  made  an  apology  for 
those  of  Mauritania  Csesariensis,  by  saying  that  it  was  late 
before  tliey  received  the  Tractatoria,  or  Convocation  letter ; 
"  but,"  added  they,  "  they  will  certainly  come,  and  avc  are 
"  confident  that  they  \\\\\  consent  to  all  that  shall  have  been 


54  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  403.  "  transacted  in  this  Council.^^  There  were  no  deputies  of  the 
pro\'ince  of  Numidia^  but  only  three  Bishops^  viz.  St.Augus- 
tine^  AlypiuSj  and  Possidius;  for  which  Alypius  gave  the 
following  reason^  that  the  disorders  occasioned  by  the  new 
levies  of  soldiers  prevented  the  Bishops  from  leaving  their 
cities.  These  are  supposed  to  have  been  deserters^  against 
whom  we  find  several  laws  enacted  by  Honorins_,  in  this  year 
'  Cod.  403^  and  particularly  one^  by  which  the  inhabitants  of  the 
Tit.  18.  de  provinces  are  empowered  to  inflict  summary  punishment  on 
^**^'  ■  ■  them  for  any  robberies  they  might  commit,  those  soldiers 
only  excepted  who  had  been  but  lately  enrolled,,  whom  by 
the  same  law  they  are  to  carry  back  to  their  respective  com- 
panies'^. Alypius  continued,  addressing  himself  to  Aurelius  : 
"  I  carried  your  Hohness'  letter  to  the  holy  old  man,  Xan- 
''  tippus,  and  it  was  resolved  that  a  Council  should  be  held, 
"  in  order  to  send  hither  a  deputation.  But  afterwards 
"  hearing  of  the  disorders  occasioned  by  the  deserters,  he 
"  has  excused  himself  by  his  letters."  Aurelius  said,  "  Doubt- 
"  less,  as  soon  as  om'  brethren  of  Numidia  shall  have  received 
"  the  acts  of  this  Council,  they  will  consent  to  them,  and 
"  put  them  in  execution,  and  it  is  my  business  to  acquaint 
"  them  with  them.  As  to  our  brethren  of  Tripoli,  I  have 
"  been  informed  that  they  had  sent  our  brother  Dulcicius 
"  as  their  deputy,  and  that  he  has  actually  embarked ;  so 
"  that  it  may  well  be  presumed  that  he  has  been  retarded 
"  by  foul  weather.  Wherefore,  if  you  judge  it  proper,  we 
"  will  send  them  also  the  decrees  of  the  Council."  All  the 
Bishops  approved  the  proposal.  We  have  here  a  distinct 
account  of  the  proceedings  of  the  general  Councils  of  Africa. 
The  Bishop  of  Carthage  sent  his  provincial  letters  to  all  the 
Primates,  and  every  Primate  sent  his,  in  order  to  assemble 
the  Council  of  his  province;  in  which  they  chose  a  greater 
or  less  number  of  deputies,  according  to  the  extent  of  the 
province.  Excuses  were  made  for  the  absent,  and  the  Bishop 
of  Carthage  sent  them  the  decrees  of  the  Council,  that  they 
might  ratify  them  by  their  consent. 

"  The   reason    of  this    exception    is  cordingly  mulcted  in  the  value  of  all 

found  in  Law  (i  of  the  same  Title,  by  such  deserters.     "  It  is  their  business," 

which  recruiting   officers  are  held  re-  subjoins  the  law,  "  to  provide  soldiers, 

sponsible  for  all  soldiers  who  desert  in  "  not  deserters." 
their  first  year  of  service,  and  are  ac- 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  55 

These  preliminaries  being  ended,  it  was  resolved  in  the  A.  D.  403. 
Council  of  Carthage 'j   that  each  Bishop  in  his  respective  i  Dion, 
city,  either  by  himself,  or  accompanied  by  the  neighbouring  ^^'^"  *^'  ^^' 
Prelate,  should  go  to  the   Donatist   Bishop ;   and  that  the 
magistrates  of  the  city,  or  elders  of  the  place  should  be  ap- 
plied to.     And  that  they  might  proceed  uniformly,  there  was 
read  in  the  Council  the  formula  of  the  act  which  the  Bishops 
were  to  recite  before  the  magistrates^  requiring  them^  by 
\drtue  of  an  order  from  the  Praetorian  Prsefect,  to  notify  it  to 
the  Donatists.     The  substance  of  this  act  was  as  follows^ : '  c.  92. 
"  We,  empowered  by  the  authority  of  our  Council,  invite 
"  you  charitably  to  make  choice  of  persons  to  whom  you 
''  may  entrust  the   defence   of  youf  cause ;    as  we,  in  hke 
"  manner,  will  choose  others  to  examine  with  them,  at  an 
"  appointed  time  and  place,  those  articles  which  divide  us  in 
"  communion.     If  you  accept   these  terms,  the  truth   will 
"  appear ;  but  if  you  refuse,  it  will  be  a  plain  indication  that 
"  you  distrust  the  merits  of  your  cause." 

Several  among  tlie  Donatists  had  desired  these  confer-    xxvir. 

ences ;    for  when  at  any  time  the  Cathohc  Bishops  lu'ged  withTegard 

them  to  be  converted,  they  answered,  "Our  Bishops  must '°t^f  1^0- 

;  "^  ^  natists. 

"  be  addressed :  we  wish  earnestly  for  a  conference,  that  the  A.  D.  404. 

"  truth  may  be  ascertained^."  But  when  afterwards,  pursuant »  Aug.  ix. 
to  what  had  been  agreed  upon  in  this  Council  of  Carthage,  3.  c.  45. '  ' 
the  Bishops  were  addressed,  they  refused  the  conference  with  ^  '*^' 
artful  and  reproachful  expressions.      Crispinus,  a  Donatist 
Bishop  of  Calama^,  being  legally  summoned  by  Possidius  the  *c.  46.  §50. 
Catholic  Bishop   of  the   same   city,   at    first  postponed  the 
matter  till  after  a  Council,  in  which  he  engaged  to  consider 
with  his  colleagues  what  answer  he  would  make.     A  con- 
siderable time  after,  being  again  urged  to  the  same  purpose, 
he  returned  a  formal  answer,  containing  certain  passages 
of  Scripture,  Avhicli  were  entirely  foreign  to  the  purpose,  and 
only  discovered  a  spii'it  of  animosity  against  the  Catholics ; 
so  that  every  one  ridiculed  it,  especiallj^  as  Possidius  was 
young,  and  had  not  long  been  made  a  Bishop,  having  but 
lately  quitted  his  monastery  and  the  body  of  clergy  imme- 
diately under  St.  Augustine;  while  Crispinus  was  old,  and 
was  looked   upon  as  a  man  of  great  learning  by  his  own 
party.     A  few  days  after,  as  Possidius  was  travelling,  Avhilc 


5G  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  404.  visiting  his  diocese,  and  preaching  against  heresy,  another 
Crispinus,  a  Priest  and  a  relation  of  the  Bishop,  laid  in  am- 

1  Ibid. c.  40.  bush  for  him,  with  several  armed  men  \  Possidius  would  have 
Vit.  Aug.  fallen  into  it,  but  that  being  warned  of  his  danger,  he  fled 
Aug.  X?'  ^or  safety  into  a  house,  where  Crispinus  immediately  besieged 
p.  265.        j^jjjj^   throwing  stones,  and  surrounding  it  with  fire.     The 

people  of  the  house  being  too  weak  to  oppose  this  violence, 
called  out  for  mercy,  and  endeavoured  to  extinguish  the  fire. 
But  Crispinus  pushed  on  his  enterprise,  broke  open  the  door, 
wounded  the  horses  that  were  in  the  lower  part  of  the  house, 
and  Avith  bloAvs  and  the  most  injurious  treatment,  forced  Pos- 
sidius to  come  down.  At  length  Crispinus  pretended  to  yield 
to  the  entreaties  of  those  around  him,  and  prevented  any 
further  harm.  Possidius,  however,  lost  his  horses  in  this 
fray,  and  all  he  had  with  him. 

2  c.  47.  When  the  news  of  this  outrage  came  to  Calama^,  it  was 

expected  that  Crispinus  the  Bishop  would  do  justice  on  his 
Priest,  and,  indeed,  he  was  officially  summoned  to  do  so,  but 
it  produced  no  eff'ect,  and  the  Donatists  began  again  to 
breed  disturbances,  which  they  carried  so  far  as  to  make 
travelling  unsafe.  Then,  at  length,  the  Catholics  had  re- 
course to  the  laws,  of  which  they  had  not  yet  chosen  to  avail 
A.  D.  404-  themselves.  Crispinus,  the  Bishop,  being  prosecuted  by  the 
Defender  of  the  Church  y,  was  declared  to  have  incurred  the 
fine  of  ten  pounds  of  gold,  to  which  heretics  were  liable. 
But  he  appealed  to  the  Proconsul,  and  presenting  himself 
['  Possid.  before  him,  declared  that  he  was  not  a  heretic'.  However, 
c.'i2.]"^  in  order  to  prove  the  assertion,  a  conference  was  held,  at  the 
instance  of  St.  Augustine ;  the  two  Bishops  of  Calama,  Pos- 
sidius and  Crispinus,  disputed  three  times  at  Carthage,  before 
a  numerous  assembly.  The  Proconsul  pronounced  Crispinu.s 
a  lieretic,  and  sentenced  him  to  pay  the  fine  of  ten  pounds  of 
gold  according  to  the  law  of  Theodosius ;  but  at  the  inter- 

>'  The  Defensor  Eccles'ue  was  a  title  of  any  single  ecclesiastic,  in  the  civil 

derived  from  a  civil  office,  that  of  the  courts.     They  were  originally  selected 

Defensor  Rerum-publicarum,  who  dis-  from  the  clergy,  but  professed  lawyers 

charged  similar  duties  in  the  municipal  were  substituted  in  the  African  Church, 

bodies  to  those  which  the  former  after-  A.  D.  407.     The  corresponding  title  in 

wards  performed  for  the  Church.      For  the  Greek  Church  was   ekSikoi  or  sk- 

the  Defensores  EcclesijE  were  the  Proc-  K\riai(KdiKoi.     Bingh.  3.  11.     See  also 

tors   or  Syndics   employed   to  conduct  Tillem.  xiii.  S.  Aug.  170. 
the  cause  of  "any  particular  Church,  or 


BOOK  XXI.]  ECCLESIASTICAL  HISTORY.  57 

cession  of  Possidius  it  was  remitted.     He  appealed  to  the  a. D.  404-5. 
Emperors,   pretending  that  he  was  not   a  heretic,  when  a 
rescript,  dated  the  eighth  of  December,  405,  was  brought, 
by  which  the  Donatists  Avere  sentenced  to  pay  that  fine,  as 
being  heretics  ^ :  the  jvidge  and  his  officers  were  hkewise  fined  •  Co(3. 
the  same  sum,  for  neglecting  to  exact  it  of  Crispinus,     But  xita.  de 
the  Catholic  Bishops,  and  particularly  St.  Augustine,  again  "^'-  ^'^■ 
procured  their  exemption  from  it.     This   contributed  very 
much  to  the  reunion  of  the  heretics. 

Some  time  before,  the  above-mentioned  Crispinus  of  Ca-  a.  d.  402. 
lama-,  having  taken  a  lease ^  of  an  estate  that  went  by  the  cent.  Lit. 
name  of  Ivlappala,  so  intimidated  the  Catholic  slaves  of  the  ^^'^l^' |jg4 
place,  as  to  compel  about  eighty  to  be  rebaptized,  in  opposition  P  possessio 
to    the    laws  which   expressly  forbade    it'*.      St,  Augustine  teutica.] 

.*  Cod. 
Theod.  16. 


upbraids  him  with  this  in  a  letter,  in  which  he  writes  ^ :  "  If  ■ 


"  the  inhabitants  of  Mappala  have  voluntarily  gone  over  to  l^rct  Bant 
"  yom"  communion,  let  them  hear  both  sides  :  let  all  we  sav  ^  -^"s-  ^p. 

•'  ,  '  '  .  .         "    66.  al.  173, 

"  be  committed  to  paper,  and  after  we  have  subscribed  it,  let 
"  it  be  translated  to  them  in  the  Punic  language ;  then, 
"  without  being  intimidated  by  you,  let  them  be  left  to 
"  their  own  free  choice.  If  they  cannot  understand  what  we 
"  say,  how  great  is  your  presumption  in  liaAdng  abused  their 
"  ignorance  !  If  you  pretend  that  among  those  who  have 
"  come  over  to  our  communion,  some  have  been  forced  to  it 
"  by  their  masters,  let  us  do  the  same  thing ;  let  them  give 
"  us  both  a  hearing,  and  then  choose  as  they  shall  think  fit. 
"  If  you  refuse  to  do  it,  who  does  not  see  that  you  do  not 
"  place  your  confidence  in  truth?" 

At  Hippo,  St.  Augustine  addressed  himself  to  Proculeianus®, '  Ep.  88.  ai. 
a  Donatist  Bishop,  who  answered  at  first  that  he  would  hold  a  a.  D.  404. 
Council,  in  which  should  be  considered  what  answer  ought  to 
be  returned.    When  summoned  a  second  time  on  this  promise, 
he  absolutely  refused  all  amicable  conference.     All  this  ap- 
peared by  the  public  acts.    Then  St.  Augustine  wrote  a  letter 
to  the  lay  Donatists  '^,  in  which  he  draws  up  concisely  the  '  Ep.  76. 
whole  state  of  the  question,  and  the  principal  facts  that  were 
useful  in  deciding  it,  and  concludes  in  these  words :  "  Let 
"  yoirr  Bishops  answer  on  these  several  particulars,  to  you  at 
"  least,  if  they  are  resolved  not  to  speak  to  us ;  and  reflect 
"  within  vourselxes,  if  vou  value  vour  salvation,  on  this  very 


58  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  404.  "  circumstance  of  their  refusal  to  speak  to  us.     If  the  wolves 

"  have  agreed  together  not  to  answer  the  shepherds,  what  are 

"  the  sheep  thinking  upon  when  they  draw  so  near  the  dens 

"  of  the  wolves?"     In  a  word,  the  Donatist  Bishops  acted 

every  where  in  the  same  manner,  and  when  summoned  by 

tlic  Catholic  Bishops  to  an  amicable  conference,  they  always 

refused,  alleging  for  their  excuse,  that  they  would  not  speak 

'  Ep.  ia5.   to  sinners'.     The  CircumcelHones -',   enraged  at  the  great 

aim. c. 4.  jj^^^i^gj.  of  Donatists  that  St.  Augustine  brought  over  to  the 

I  ^I'.r''''     Church,  several  times  waylaid  him  as  he  was  going,  accord- 

AufT.'vi.      ing  to  his  custom,  to  visit  and  instruct  the  Catholic  parishes. 

c."!?'."'       They  one  day  happened  to  miss  him,  because  his  guide  lost 

himself,  and,  without  intending  it,  left  the  right  road,  where 

the  Donatists  lay  in  wait  for  him.     He  returned  God  thanks 

for  a  mistake  so  fortunate. 

xxviiT.       We  now  come  to  the  time  when  a  difference  arose  between 

bctwecn^^   St.  Jeromc  and  St.  Augustine,  which  might  have  broken  the 

fmi"'st!'Au-  ^^°^^^^  ^^  charity  between  persons  less  virtuous.    Alypius  being 

gustine.      returned  from  Palestine,  and  having  spoken  to  St.  Augustine 

A.  D.  3!)5.  o     i  o 

concerning  St.  Jerome,  Avhom  he  had  seen  there,  St.  Augustine 
'  Ep.  28.     wrote  a  letter  to  him  in  the  most  friendly  terms  ^,  urging 
ap.liier.6.5.  liini,  in  the  name  of  all  the  Churches  of  Africa,  to  apply 
ai.  86.        liimsclf  to  the  translation  of  the  Greek  interpreters  of  the 
Scripture,  rather  than  to  undertake  the  translation  of  the 
sacred   text   itself  into  Latin   from   the   original  Hebrew; 
imagining  that  he  could  not  perform  it  better  than  those 
who  had  already  translated  it  into  Greek.     He  exhorts  him 
only  to  point  out  those  passages  where  the  Hebrew  differed 
from  the  Septuagint,  as  he  had  already  done  upon  Job.     He 
afterwards  tells  him  that  he  cannot  approve  of  the  interpre- 
tation assigned  by  him  to  that  passage  in  the  Epistle  to  the 
Galatians  where  St.  Paul  says  that  he  "  withstood  St.  Peter 
«G.ii  2.  ii."to  tlic  face,  because  lie  was  to  be  blamed^:"  because  he 
i/;j"|^''       forljore  to  cat  with  the  converted  Gentiles,  tliat  he  might  not 
oflend  the  Jews.     St.  Jerome  said  that  tlie  two  Apostles  had 
»  Hi.r.  iv.^  acted  in  this  manner  only  from  a  charitable  artifice-';  that 
"'  ■ '  ■  "■  St.  Peter,  thougli  perfectly  sensible  that  the  Gentiles  were 
not  unclean,  had  yet  withdrawn  himself  from  them,  that  lie 
might   not  estrange  the  Jews  from   the  Gospel;   and  that 
St.  Paul  liad  resisted  him  in  public,  (though  well  aware  that 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  59 

he  was  not  himself  mistaken,)  not  with  a  view  of  reproving  A.  D.  395. 

him,  but  of  teaching  the  other  Jews  in  his  person,  and  of 

undecei^'ing  them  as  to  the  necessity  of  legal  observances. 

St.  Augustine  maintains  that  this  interpretation  overthrows 

the  whole    authority  of   Holy   Scripture.      "  For,  if  it   be 

''  allowed,"  said  he,  "  to  admit  the  existence  of  pious  frauds 

"  in  Holy  Scripture,  and  to  say  that  St.  Paul  in  this  place 

"  spoke  contrary  to  what  he  thought,  and  treated  St.  Peter 

"  as  guilty  of  a  fault,  when  he  really  was  not ;  there  is  not  a 

"  single  passage  which  may  not  be  eluded  in  the  same  manner. 

"  The  heretics,  who  condemn  marriage,  will  say  that  St.  Paul 

"  only  approA'ed  it  in  condescension  to  the  weakness  of  the 

"  primitive  believers ;  and  so  in  other  cases." 

St.  Aiigustine  wrote  this  letter  about  the  year  395,  while 
only  in  Priest^s  orders,  and  gave  it  to  a  friend,  Profuturus, 
who  designed  to  go  into  Palestine  ^     He  was  just  ready  to  '  Ep.  28. 
set  out,  when  he  was  made  a  Bishop,  and  a  short  time  after  ^  •  ^-  ^  ^• 
died  -.     This  letter,  therefore,  did  not  at   that  time  reach  \  Ep.  40. 
St.  Jerome.     Afterwards,  St.  Augustine,  having  sent  a  saluta-  au  9, 10.  "* 
tion  to  St.  Jerome  at  the  conclusion  of  a  letter  ^,  St.  Jerome  [^  Tiiiem. 
wrote  to  him  in  396,  by  a  Subdeacon,  whose  name  was  ne.]^"^' 
Asterius.     This  letter  is  lost;  however,  it  furnished  St.  Au-  ^•^-  ^^'^• 
gustine  with  au  opportunity  of  writing  again  to  St.  Jerome  ^,  *  Ep.  40. 
and  of  making  the  same  objection,  but  in  stronger  terms,  on  a.  d.  397. 
his  interpretation  of  the  Epistle  to  the  Galatiaus ;   for  he 
knew  that  his  first  letter  had  not  been  dehvered.     He  wrote 
this  about  the  year  397,  being  at  that  time  a  Bishop ;  and 
about  the  same  time,  St.  Jerome  Avrote  a  second  letter  to  him 
by  Praesidius,  a  Deacon  '\   without  having  received  that  of  ^  Hier.  Ep. 
St.  Augustine,  which  met  with  worse  fortune  than  the  first.  ll\  Aug%9. 
For  Paul,  who  had  promised  to  deliver  it,  through  fear  of'^'''- 
the  dangers  of  a  sea-passage,  did  not  embark ;  but  instead  of 
retm'ning  the  letter  to  St.  Augustine,  he  distributed  copies  of 
it,  so  that  it  was  dispersed  up  and  down  Rome,  and  in  Italy, 
and  was  shewn  to  St.  Jerome  by  the  Deacon  Sisinnius,  who 
met  with  it  in  an  island  of  the  Adriatic.     St.  Jerome  was 
hurt  at  it,  and  complained  that  St.  Augustine  had  written  a 
book  against  him,  and  sent  it  to  Rome.     As  soon  as  this 
came  to  the  ears  of  St.  Augustine,  he  again  wrote  to  him  ^, "  Aug.  Ep. 
taking  God  to  witness  that  he  had  not  done  it,  and  entreating  a.  D.  4("J. 


60  ECCLESIASTICAL  HISTORY.         [book  xxi. 

A.  P.  A(t2.  him  to  write  to  him.     This  was  about  the  jenr  402.     St.  Je- 
rome received  this  letter  just  as  Asterius,  the  Subdcacoiij  was 
'  Hier.  Ep.  going  to  set  out,  to  whom  he  entrusted  the  answer '.     In  this 
ap.  Au^'.*'    lie  desires  St.  Augustine  to  inform  him  whether  or  no  the 
(i^.  ai.  13.    letter^  a  copy  of  which  had  been  brought  him  by  Sisinnius, 
was  really  his ;   "  lest/'    said  he,   "  being  offended    at    my 
"  answer,  you  should  have  just  cause  to   complain  of  my 
"  replying,  before  I  was  certain  that  the  letter  Avas  written 
"  by  you."     He  sent  him  at  the  same  time  his  Apology 
against  Ruffinus. 

St.  Augustine,  before  he  received  this  letter,  seized  an 
opportunity  which  Cyprian  the  Deacon  gave  him,  and  wrote 
'  Ep.  71.     again  to  St.  Jerome  in  403  ^     He  sent  him  the  three  letters 
A.  I).  403.  which  he  had  before  written  to  him,  by  Profuturus,  by  Paul, 
and  by  a  third  person ;  knowing  that  the  first  never  came  to 
his  hands,  and  being  in  doubt  whether  he  had  received  the 
other  two.    In  this  fourth  letter  he  continues  to  press  him  to 
correct  the  ancient  version  of  the  Scripture,  rather  than  to 
compose  a  new  one.     St.  Jerome  wrote  another  letter  to  him 
=  iiiei-.  71.   about  the  same  time,  before  he  received  this^.     He,  in  this, 
ap.  Aug.  72.  'igiiiii  answers  the  third,  which  we  make  the  sixty-seventh  of 
"'•  '■*•         St.  Augustine's  letters,  and  complains  of  that  which  had  been 
spread  abroad  in  Italy,  i.  e.   the  fortieth.      St.  Augustine 
having  received  from  Asterius  the   above-mentioned   letter 
of  St.  Jerome,  which  we  make  the  ninety-first  of  his  letters, 
and  the  sixty-eighth  of  those  of  St.  Augustine's,  understood 
that  he  was  offended  with  that  letter  of  his  which  was  pub- 
lished in  Italy.     He  consequently  wrote  to  him,  about  the 
'_  Auu.  Kp.  year  404,  the  seventy-third  letter  ^  in  which  he  takes  pains  to 
A.'i).'4(i4.    Jissurc  him  that  he  had  no  reason  to  fear  his  being  oftended 
at  his  answer.     He  alludes  to  his  dispute  with  Ruffinus,  but 
with  the  utmost  charity,  saying  that  he  was  himself  alarmed 
at  that  example,  and  that  he  would  rather  refrain  from  all 
»  c. :).  §  9.    doctrinal  discussions,  than  interrupt  their  mutual  charity  ^ 
lie  sent  this  letter  to  Pncsidius  the  Bishop,  that  he  might 
despatch  it  to  St.  Jerome,  sending  him  at  the  same  time  copies 
of  the  preceding  letters,  both  those  of  St.  Jerome  and  his 
"  i:p.  74.     own ;  and  beseeching  him,  in  case  he  was  displeased  with  any 
Ivii-l''  "      thing  he  had  done,  to  acqiuiint  him  with  it". 


XXIX.         At  last, 


St.  Jerome  having  received  from  the  DcaconCyprian 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  Gl 

the  three  letters  of  St.  Augustine^  viz.  the  twenty-eighth,  a.  d.  404. 
fortieth,  and  seventy-first,  answered  the  questions  that  were  Difference 

.  between 

contained  in  them ;  the  chief  of  which  is  that  of  the  inter-  st.  Jerome 
pretation  of  the  Epistle  to  the  Galatians.     This  letter  is  the  gustine^"" 
eighty-ninth  in  St.  Jerome,  and  the  seventy-fifth  in  St.  Au-  adjusted, 
gustine  \     St.  Jerome  supports  his  opinion  by  the  authority  '  Hier.  Ep. 
of  Origen,  and  other  Greek  interpreters,  whom  he  had  fol-  ap".  Aug. 
lowed  in  his  comment ".     He  mentions  St.  Chrysostom  as  no  2''^  °'^'  ^'^ 
longer  Bishop  of  Constantinople,  Avhich  shews  that  the  letter 
was  written  about  the  end  of  the  year  404  ^.     And  finally  *^  '  |  *'• 
he  maintains  that  St.  Peter  could  not  be  ignorant  that,  after 
the  Gospel,  mankind  were  no  longer  bound  to  the  observa- 
tion of  the  Law;  since  he  himself  had  been  the  author  of 
the  decree  of  the  Council  of  Jerusalem  which  had  so  decided. 
Besides,    St.  Paul   observed   the   ceremonial   law   when   he 
was  afraid  of  oifending  the  Jews;  as  when  he  circumcised 
Timothy'* ;  when  he  caused  himself  to  be  shorn  in  Cenchrea  ® ;  ^  Acts  16. 3. 
and  when  he  sacrificed  in  Jerusalem  with  four  Nazarenes '.  'ibid!2i!2o! 
He   therefore    had   nothing   for   which    he    could   reproach 
St.  Peter.     To  this  St.  Augustine  fliad  alreadvl  answered  ^  '  Ep.  4o. 

^  '-  -  -"  .  al.  9.  c.  4. 

that  St.  Paul  had  sometimes  observed  the  Law,  in  order  to  §  5. 
shew  that  he  did  not  reject  it  as  e^il  in  itself,  but  only  as 
being  no  longer  necessary  to  the  salvation  of  the  Gospel; 
and  that  his  sole  reason  for  reproving  St.  Peter  was,  that  his 
conduct  and  behaviour  made  these  ceremonies  be  regarded 
as  necessary.      St.  Jerome  replies':   "The  Jews  would  then  ^  Hier.  Ep. 
"  do  well,  if,  after  the  reception  of  the  Gospel,  they  should  ap.  Aug.  75. 
"  still  observe  the  Law,  offer  sacrifices,  practise  circumcision,  f\^^'  ^'"  ^' 
"  and  keep  the  Sabbath.    Thus  we  are  falling  into  the  heresy 
"  of  Ceriuthus  and  of  Ebion,  who  have  mixed  together  the 
"  ceremonial  law  and  the  Gospel.^^     St.  Jerome  sent  this 
letter  and  the  foregoing,  which  is  the   seventy-second,  by 
Cyprian  the  Deacon. 

He    afterwards  wi-ote   that  which  is  placed  ninety-sixth 
among  his  own  letters,  and  eighty-first  among  those  of  St.  Au- 
gustine ^     The  bearer  of  this  letter  was  Pirmus;  St.  Jerome  '  Hier.Ep. 
seems  to  have  written  it  with  no  other  view  than  to  excuse  ap.  Aug.si. 
the  tartness  of  the  former,  and  to  assure  St.  Augustine  of^p-^^^ 
his  friendship.     St.  Augustine  having  received  it,  answered 
at  the  same  time  the  two  preceding,  viz.  the  seventy-second 


62  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  405.  and  seventy-fiftli,  by  a  long  letter,  which  was  the  last  that 
passed  between  them  on  this  subject.     There  St.  Augustine 

'  Ep.  82.     lays    down   this    maxim ' :    "  The    canonical   Scriptures    are 

ap.riier.76.  "  the  Only  books  which  I  have  learnt  so  deeply  to  revere  as 

ai.  97.  §  3.  u  firmly  to  believe  that  their  several  authors  have  not  been 
"  mistaken  in  a  single  particular.  And  if  I  at  any  time 
"  meet  with  any  thing  in  them  that  seems  contrary  to  truth, 
"  I  believe  either  that  it  is  an  error  of  the  copyist,  or  that  the 
"  translator  has  not  caught  the  sense,  or  that  I  myself  have 
"  not  rightly  understood  it.  As  for  other  authors,  how  distin- 
"  guished  soever  they  may  be  for  their  piety  and  doctrine,  I 
"  do  not  lay  it  down  as  a  law  to  myself,  to  believe  what  they 
"  say  because  they  have  themselves  believed  it ;  but  because 
"  they  have  inclined  me  to  their  opinion,  either  by  citing  the 
"  canonical  authors,  or  by  producing  some   good  reason. ^^ 

^  c.  2.  §  15.  He  afterwards  answers  the  objection  St.  Jerome  had  made  ^ : 
that  if  St.  Paul  had  seriously  exercised  the  ceremonial  law 
after  his  Apostleship,  the  Jewish  converts  might  still  exercise 
it;  and  that  in  approving  their  conduct  herein,  we  should 
fall  into  the  heresy  of  Ebion,  and  other  Judaizing  Christians. 
St.  Augustine  maintains  that  the  consequences  would  be  no 
less  dangerous,  Avere  they  to  observe  these  ceremonies  in  mere 
pretence,  as  St.  Jerome  said  St.  Paul  had  done,  than  if  they 

^  §  16.  observed  them  seriously  * ;  and  that  it  is  better  to  conclude 
that  St.  Paul  and  the  other  Apostles  observed  them  some- 
times, in  order  to  abrogate  them  by  insensible  degrees,  and 
to  shew  that  they  were  not  evil,  but  only  useless ;  and  that, 
though  dead^  they  deserved  an  honourable  burial.  But  he 
who  would  now  dig  them  up,  and  revive  their  observance 
after  the  entire  establishment  of  the  Gospel,  would  by  such 
a  conduct  seem  to  think  them  necessary,  and  relapse  into 

*  §  17.  Judaism.  "  I  own  then,"  said  St.  Augustine  ^  "  that  Avhen  I 
"  said  St.  Paul  exercised  those  ceremonies  to  shew  that  they 
"  had  nothing  pernicious  in  them,  I  ought  to  have  added — 
"  '  at  that  time  only  when  the  grace  of  faith  began  to  be 
"  '  disclosed.'  Thus  I  ought  to  accuse  my  own  negligence 
"  rather  than  your  censure."  It  is  thought  that  St.  Jerome 
yielded  at  last  to  the  opinion  of  St.  Augustine,  from  what  he 

^  Hier.  iv.   afterwards  wrote '%  viz.  "  that  St.  Peter  himself  Avas  worthy 

L'v.' Pel.'  ■  "  of  l)lamc,   according  to   St.  Paul,   to   shew  that  no  man 
c.  a 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  63 

"  should  think  himself  blameless.''      St.  Augustine '    owns  a.  d.  405. 
also  in  this  letter  the  usefulness  of  St.  Jerome's  translation  '  c  5.  §  34. 
fi'om  the  Hebrew.      These   two  letters  of  St.  Jerome  and 
St.  Augustine,  the  last  on  this  subject,  are  referred  to  the 
A^ear  405. 

During  this  dispute,  at  the  beginning  of  the  year  404,  xxx. 
St.  Jerome  received  a  great  affliction,  in  the  death  of  St.  st.  Pauk. 
Paula-.     She  died  on  Tuesday,  the  seventh  of  the  calends  of  i^;P-  '^• 

"  .  .  ^  Hier.  Ep. 

February,  under  the  Consulship  of  Honorms  and  Aristsenetus,  86.  ai.  27. 
i.  e.  the  twenty-sixth  of  January,  404.  She  was  fifty- six  years  ^'^ 
of  age,  five  of  which  she  had  spent  in  a  continiial  course  of 
piety  in  Rome,  and  twenty  at  Bethlehem.  In  her  last 
moments  she  made  the  sign  of  the  cross  on  her  lips,  and 
repeated  some  verses  from  the  Psalms.  The  Bishops  of 
Jerusalem  and  several  other  cities  were  present,  with  an 
innumerable  concourse  of  Priests  and  Deacons ;  and  the 
whole  convent  was  full  of  Monks  and  Virgins.  Her  body 
was  borne  to  the  church  upon  the  shoulders  of  Bishops; 
while  others  of  the  same  rank  carried  torches  and  tapers, 
and  others  again  marshalled  the  several  companies,  who  sang 
psalms  in  Hebrew,  Greek,  Latin,  and  Syriac.  All  tlie  Monks, 
all  the  Virgins,  and  all  the  inhabitants  of  the  neighbouring 
cities  flocked  to  her  biu-ial ;  the  widows  and  the  poor 
mourned  for  her  as  for  their  mother.  She  was  placed  in 
the  middle  of  the  church  of  the  Grotto  of  Bethlehem,  and 
the  third  day  she  was  buried  underneath,  near  the  grotto; 
but  the  concourse  of  people  continued  all  through  the  week. 
Her  daughter  Eustochium  was  inconsolable;  and  it  was  to 
soothe  her  grief,  that  St.  Jerome,  though  himself  in  the 
deepest  affliction,  addressed  to  her  the  Life,  or  rather  the 
Funeral  Elogy,  of  her  holy  mother. 

Some  time  before  this  •^,  St.  Melania  had  left  Palestine,  after    xxxi. 
having  dwelt  five-and-twenty  years  at  Jerusalem,  and  returned  iania's^ic- 
to  Rome.     The  occasion  of  her  retmni  was  this  :  having  been  J^pJ^g" 
informed  that  her  granddaughter  Melania  the  younger,  mar-  A.  D.  402. 
ried  to  Pinianus,  intended  to  withdraw  from  the  world,  she  Aug^Ep'^95. 
was  afraid  lest  she  should  suff'er  herself  to  be  misled,  and  J*\'j J*^"^' 
should  fall  into  some  error  contrary  to  the  faith,  or  yield  to 
the  corrupt  manners  of  the  age.     St.  Melania,  therefore, 
being  sixty-two  years  of  age,  embarked  at  C?esarea,  and  after 


64  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  402.  twenty  days'  sail,  arrived  in  Italy  ^.     From  Naples,  where  she 

landed,  she  went  to  Nola,  to  visit  St.  Paulinus,  who  beheld 

witli  great  joy,  as  he  himself  relates,   the   triumph  of  her 

'  Pauiin.     humility '.     She  was  mounted  on  a  small  horse,  of  less  value 

Sl^io-^ad     than  an  ass,  in  a  miserable  black  dress,  but  attended  by  her 

Sever.         children  and  grandchildren,  who  held  the  chief  dignities  in 

Rome,  and  who,  Avith  a  great  train,  came  as  far  as  Naples  to 

meet  her.     They  filled  the  Appian  way,  and  made  it  glitter 

with  the  trappings  of  their  horses  and  their  gilded  chariots : 

the  purple  and  silk  they  wore,  set  off  the  poverty  of  the  holy 

widow,   whose   tattered    garments    they  deemed   themselves 

happy  to  be  allowed  to  touch. 

St.  Paulinus  received  them  in  his  Httle  habitation,  which 

['tuRurium  Consisted  of  no  more  than  an  upper  room*,  and  a  gallery,  which 

suspcilsum  communicated  with  the  cells  of  his   guests.      However,  he 

ccrnacuio.]  found  room  to  lodge  the  whole  company ;   and  whilst  the 

young  people  and  the  virgins  continued  singing  the  praises  of 

God  in  the  church  of  St.  Felix,  this  numerous  assembly  of 

seculars  held  a  reverential  silence.      St.  Paulinus   read  to 

St.  Melania  the   life  of  St.  Martin,  written  by   Sulpicins 

Severus,   well   knowing   how  much    she   delighted   in    such 

liistories,  and  he  was  himself  charmed  with  the  virtues  of 

this  holy  widow.     She  presented  him  with  a  small  piece  of 

the  wood  of  the  holy  Cross,  which  had  been  given  her  by 

John,  Bishop  of  Jerusalem ;  and  St.  Paulinus  one  day  made 

'^  An  account  of  St.  Melania  the  elder  the  exiles,  she  brought  them  supplies 

is  given  by  Fleury  (liv.  17.  ch.  4,  6),  at   nightfall   in  the   habit   of  a  slave, 

derived    principally   from   Pall.   Laus.  Imprisoned   for  her  temerity,  but  re- 

c.  117,  118,  and  Pauiin.  Ep.  29.  al.  10.  leased  on  the  disclosure  of  her  name 

ad  Sever.     She  was    a   noble   Roman  and  rank,  she  established  a  monastery 

lady,  granddaughter  of  Marcellinus,  the  at   Jerusalem    for   sixty    virgins,    over 

Consul  of  A.  D.  341.     Her  husband's  which    she    presided    for    twenty-five 

name  is  not  recorded  ;  but  she  lost  him  years,   and   together   with   Rufiinus  of 

and  two  sons  in  a  single  year,  remained  Aquileia,  the  companion  of  her  travels, 

a  widow  at  Rome  for  twenty-two  years,  exercised  a  liberal  and  undistinguishing 

and  then,  after  having  carefully  selected  hospitality.    Meanwhile  her  son  Publi- 

•  a  guardian  for  her  only  remaining  son,  cola,  for  whom  throughout  her  religious 

sailed  to  Alexandria,   and  visited   the  seclusion    she    still    retained    all    the 

Monks  of  Nitria.      Her  great  wealth  anxiety  of  a  mother,  had  grown  up  to 

was  liberally  employed  to  relieve  the  man's  estate,  and  after  achieving  dis- 

confessors  in  the  persecution  which  fol-  tinction    both    in    virtue    and    worldly 

lowed  the  death  of  St.  Athanasius  ;  and  honours,  had  married  Albina,  a  lady  of 

it  is  recorded  of  her  tliat  she  fed  five  a  noble   family,   and  left  her  a  widow 

thousand    Monks    during    three   days.  with  one  son  and  a  daughter,   St.  Mc- 

She  even  accompanied  Isidore,  Papluiu-  lania  the  younger,  whose  reported  in- 

tius,  and  the  other  banished  Monks,  to  tention  of'renouncing  the  world  drew 

Diociesarea,  and  when  the  governor  of  forth  her  grandmother  from  her  distant 

Palestine  prohibited  all  intercourse  with  solitude.    See  Tillemont,  tom.  x. 


BOOK  XXI.]  ECCLESIASTICAL  HISTORY.  0.5 

use  of  itj  to  put  a  stop  to  a  fire,  which  seizing  upon  a  shed  A.  D.  402. 
full  of  hay  threatened  to  burn  his  whole  habitation  to  the 
ground'  ^.    He  afterwards  gav'e  this  relic  to  his  friend  Severus,  '  De  Nat. 
to  deposit  in  a  church  which  he  was  erecting-.     St.  Paulinus  «  i;p.'  31/ 
entertained  at  the  same  time  St.  Nicetas^,  Bishop  of  Dacia,  3^i)e'j;faf  9 
the  Apostle  of  the   northern   nations,    i.  e.   the   Scythians,  foem.  de 

red.  Nic. 

the  Bessi,  the  Getse,  and  the  Daci,  of  Avhom  great  numbers  Ep.  29. 
were  converted  by  him;  changing  their  barbarous  manners 
to  the  meekness  of  the  Gospel,  and  making  holy  Monks 
of  men  who  before  lived  the  life  of  robbers  •*.     He  came  into  l\  See 
Italy  with   the    intention  of  visiting   the  holy   places ;    he  p.  621.] 
became  the  admiration  of  the  Romans,  and  came  twice  to 
visit  St.  Paulinus,  on  his  arrival,  and  on  his  return  four  years 
after.     The  Church  honours  his  memory  on  the  seventh  of 
January  ^.  ^  Wart. 

On  St.  Melania's  arrival  in  Rome,  she  converted  to  the 
faith  Apronianus,  husband  to  Avita,  her  niece  ^.     He  ranked « Pall. Laus. 
among  the  Clarissimi '",  and  was  a  man  of  great  repute,  but  n  gypr. 
a  heathen.     Melauia  not  only  converted  him  to  Christianity,  ,',q\Ju-i 
but  likewise  persuaded  him  to  live  Avith  his  wife  in  a  state  of 
continence.     She  also  instructed   in  the  faith,  Albina,  her 
daughter-in-law,  and  confirmed  Melania,  her  granddaughter, 
in  the  pious  resolution  she  had  taken  of  li\dng  in  a  state  of 
continence  with  her  husband  Pinianus,  son  to  Sever  us  who 
had  been  Prsefect.     The  younger  Melania^  had  been  mar- »  ibid, 
ried,  at  thirteen  years  of  age,  against  her  will,  for  she  longed 
ardently  to  imitate  what  she  had  been  told  of  the  virtues  of 
her  grandmother.     Having  borne  two  sons,  who  died  in  their 
infancy,  she  said  to  her  husband :  "  If  God  had  thought  fit 
"  that  Ave  should  lead  a  secular  life.  He  would  not  have  de- 
"  prived  us  of  our  children  at  so  tender  an  age  f'  and  after 
a  considerable  time,   that  is,  after  they  had  been  married 
seven  years,  she  persuaded  him   to  embrace  a  life  of  con- 
tinence^ and  renounced  the  w^orld  at  twenty  years  of  age.  xxxii. 

In  the  mean  time  Pope  St.  Innocent  wrote  to  the  Spanish  gt.  inno- 
Bishops,  who   had   held   the   Council   at   Toledo   in   400^.  |p^;^|Oj^"^^ 
Hilarius,  the  Bishop,  who  had  been  present,  went  to  Rome  ^'*{1°p.q„ 
with  Elpidius  the  Priest,  and  complained  to  the  Pope  that  the  9  i.moc. 

Ep.  23.  ap. 

«  St.  Paulinus  himself  is  the  autho-       at  length  in  Poem.  10.  de  Nat.  Fel.         ^j^j"^^'  j^'j"  ^ 
rity  for  this  miracle,  which  he  describes  Sum-  20  48 

F 


0(5  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  T>.  400.  pence  of  the  Church  was  disturbed  in  Spain,  by  schism,  and 
contempt  of  the  canons.  They  were  heard  in  the  assembly 
of  Priests  of  the  Church  of  Rome,  and  acts  were  drawn  up. 
The  schism  took  its  rise  from  the  Bishops  of  the  Boetican 
and  Carthaginian  provinces  withdrawing  from  the  rest  be- 
cause they  had  admitted  to  their  communion  the  Bishops  of 
Gallicia,  who  after  having  embraced  the  errors  of  Priscillian, 
had  afterwards  abjured  them,  and  among  others,  Symposius 
and  Dictynnius,  who  had  been  received  at  the  Council  of 

['  Su])!-.      Toledo  \     The  Bishops  of  the  Boetican  provinces,  notwith- 

20  48  1  . 

standing  their  conversion,  could  not  prevail  with  themselves 

to  pardon   either   them   or   those  who  communicated  with 

them.     As  to  discipline,  Hilarius  complained  of  the  Bishops 

Ruffinus  and  Minicius,  who  had  consecrated  Bishops  out  of 

the  limits  of  their  provinces,  and  without  their  Metropolitan, 

contrary  to  the  canons  of  Nicsea,  and  withoiit  any  regard  to 

«Nic.can.4.  the  wishes  of  the  people^.     Ruffinus  himself  had  been  con- 

i's"  c.  2.  ^   secrated  contrary  to  the  canons,  after  having  pleaded  at  the 

^  c.  4.         Bar  since  his  Baptism-'^  ^ ;  and  the  same  reproach  was  cast  on 

'  c.  5.         Gregory,    Bishop  of  Merida  "*.      It  was  therefore  upon  the 

subject  of  these  complaints,  that  Pope  St.  Innocent  wrote  to 

the  Bishops  of  the  Council  of  Toledo,  which  had  been  held  a 

little  before,  to  exhort  them  to  concord  and  the  observance 

of  the  canons,  particularly  with  respect  to  ordinations,  on 

which  head  he  gives  them  the  same  rules  as  are  found  in  his 

other  decretals. 

XXXIII.        Scarcely  had  St.  Chrysostom  enioyed  a  calm  of  two  months 

New  con-       •  i  •  ,  n         i  ^ 

spiracy  smcc  his  retvim",  when  a  statxie  was  set  up  at  Constanti- 
sf  chry-  "0P^6  i^  honour  of  the  Empress  Eudoxia*'.  It  was  of  sohd 
A^  d"^'403  ^^^^^^'  ^^^  raised  on  a  column  of  porphyry,  with  a  lofty  base, 
'■  Pall.  Vit.  in  the  square  situated  between  the  palace  where  the  Senate 
•''s^Jt.6.18.  ^^^  ^^^^^^>  ^"^^  ^^^^  church  of  St.  Sophia  which  Avas  opposite  this 
Soz.  8.  20.  palace,  and  separated  from  it  by  the  square,  and  by  a  street 
that  went  across  it.  It  Avas  erected  under  the  Consulate  of 
Theodosius  the  youngei-,  and  Rumoridus,  that  is,  in  the  year 

''  Trom  tills  passage  it  seems  to  have  a  lawyer  even  to  be  ordained  Bisliop, 

been  a  rule  m  the  Roman  and  Spanish  provided  only  he  had  previously  gone 

Churches  to  refuse  ordination  to  lawyers.  through     the     subordinate    offices     of 

Such  was  not,  however,  the  general  rule  Reader,  Deacon,  and  Presbyter.  Bingh. 

of  the  Catholic  Church,  for  the  Council  4.  4.  §  (j.  ^  & 

of  Sardica  (Can.  10)  expressly  allowed 


BOOK  XXI.]  ECCLESIASTICAL   HISTORY.  fi7 

403,  probably  in  the  month  of  September,  when  the  first  a.  D.  403. 
iiidiction  began  ^     At  the   dedication  of  this   statue,  great «  prosp. 
rejoicings  were  made,  as  was  customary.     These  were  very  ^{"^"^.^j  ^^^' 
solemn  exercises,  and  still  tinged  with  superstition,  as  ap-  ^•"■-  P-  2'^^* 
pears  by  a  law  of  Theodosius  the  younger,  made  twenty-two 
years  after,  to  purge  them  from  every  thing  that  might  appear 
idolatrous  in  tllem^   On  the  erection  of  this  statue  of  Eudoxia,  ^  cod. 
the  Prsefect  of  Constantinople,  who  was   a  Manichee,  and  jit? X  de 
half  heathen,  encouraged  the  people  to  extraordinary  rejoic-  ^"'^^-  ^™P' 
ings'^.     They  celebrated  it  with  dances  and  shows  of  farce-  3  Theoph. 
players,  which  drew  such  loud  applauses  and  acclamations,  ^' 
that  Divine  Service  was  interrupted. 

But   St.  Chrysostom,  unable  to  bear  these  improprieties, 
spoke  with  his  usual   freedom,  and  blamed  not  only  those 
who  actually  took  part  in  them,  but  even  those  who  had 
ordered  them.    The  Empress  was  offended  at  it,  and  resolved 
once  more  to  assemble  a  Council  against  St.  Chrysostom; 
but  he  continued  firm   and  resolute,   and,  it  is   said,  pro- 
nounced upon  this   occasion   a  celebrated  discourse,  which 
began   as  follows ;    "  Herodias  is   again  furious,  and  again 
"  demands    the   head    of  John."      There    is    still    extant    a 
speech  which  begins  'with  these  words,  and  is  an  invective 
against  women ;  but  the  general  opinion  is,  that  St.  Chry- 
sostom is  not  the  author^.     Be  this  as  it  may,  it  is  certain  *  chrys. 
that  a  new  conspiracy  was  formed  against  him.    But  his  ene-  ("11' pl^s!) 
mies  not  knowing  what  course  to  take,  sent  to  Alexandria  to  (^'i-  P-  ^S-) 
consult  Theophilus,  and  besought  him  either  to  return  and 

take  the  lead,  or  at  least  to  instruct  them  how  to  begin^  ^  Paii.  vit. 

P  30 
Theophilus  dared  not  return  to  Constantinople,  recollecting 

liOAv  narrowly  he  had  escaped  before ;    but   he  sent   three 

Bishops  thither,  Paul,  Psemen,  and  a  third  who  had  been 

lately  consecrated ;  and  charged  them  with  the  canons  of  the 

Council  of  the  Dedication  at  Antioch,  in  341*^.  "  Ficmy, 

These  Bishops  were  no  sooner  arrived,  but  they  sent  to 

Syria,  to  Cappadocia,  to  Pontus,  and  to  Phrygia,  for  all  the 

Metropolitans,  and  the  other  Bishops,  and  assembled  them 

at  Constantinople ^     The  chief  of  those  who  met  there  were  '  Pali.  p. 31. 

Leontius  of  Ancyra  in  Galatia,   Ammonius  of  Laodicea  in 

Pisidia,  Acacius  of  Berrhsea,  Antiochus  of  Ptolemais  in  Syria, 

Briso  of  Philoppopolis  in  Thrace*^.     These  being  arrived  at «  Socr.o.ia 

_  Soz.  8.  20. 

F  2 


68  ECCLESIASTICAL  HISTORY.  [book  xxi. 

.A.  D.  -ion.  Constiuitinople,  communicated  witli  St.  Clirysostom,  tliat 
they  might  not  imitate  the  others  in  tlieir  conduct ;  but  the 
Coiu't  took  offence  at  it.  Wherefore,  when  the  festival  of 
Christmas  was  come,  the  Emperor  did  not  go  to  church  as 
was  his  usual  custom,  and  ordered  John  to  be  told  that  he 
would  not  communicate  with  him,  till  he  had  justified  him- 
self. Theodoras  of  Tyana,  like  the  rest,  had  come  to  Con- 
stantinople; but  when  he  learnt  the  conspiracy  which  had 
been  formed  against  St.  Chrysostom,  he  went  aw^y  without 
taking  his  leave,  and  returning  back  to  his  Church,  con- 
tinued to  the  last  in  the  communication  of  St.  Chrysostom, 
and  of  the  Church  of  Rome.  On  the  contrary,  Pharetrius 
of  Cffisarea  in  Cappadocia,  did  not  stir  from  home,  but  still 
attached  himself  by  letters  to  St.  Chrysostom's  enemies. 
XXXI V.        In  this  second  Council,  which  was  composed  of  Bishops 

1  tie  Council  who  had  been  seduced  by  the  largesses  of  the  Court,  there 

of  Antioch.  ^j^g  ^Q^  ^-^Q  least  mention  made  of  the  first  accusations,  (from 
which  St.  Chrysostom  offered  boldly  to  justify  himself,)  but 
not  to  leave  him  an  opportunity  of  defending  himself,  they 
adhered  to  the  canons  of  the  Council  of  Antioch  ;  i.  e.  to  the 

'  Fienry,  fourth  and  to  the  twelfth  ^  In  the  fourth  it  was  declared,  if 
a  Bishop  Vvho  had  been  deposed  in  a  Council  should  presume 
to  intrude  himself  into  the  ministry,  and  to  officiate  as  before, 
"  there  shall  be  no  hopes  left  him  of  being  restored  in  another 
"  Council,  nor  sliall  his  defence  be  heard."  And  the  twelfth, 
"  if  a  Bishop  who  has  been  deposed  by  a  Council  shall  pre- 
"  sunie  to  importune  the  Emperor,  instead  of  carrying  his 
"  siiit  before  a  greater  Council,  he  shall  be  unworthy  of 
"  pardon ;  his  defence  shall  not  be  heard,  and  he  shall  have 
"  no  hope  of  being  ever  restored."  St.  Chrysostom^s  enemies 
pretended  that  lie  had  incurred  the  censure  of  these  canons, 
by  re-entering  his  sec  without  having  been  justified  by  a 
Council.  His  friends  maintained  that  these  canons  had 
l)een  made  by  the  Arians  against  St.  Athanasius ;  and  that 
the  fourth  canon  liad  been  rejected  as  unjust,  at  Sardica,  by 
tlie  Romans,  the  Italians,  the  Illyrians,  the  Macedonians,  and 
tlic  Greeks. 

'Pnii.p.3i.  Then-  Ammonius  of  Laodicea,  and  Acacius  of  Berrhtea, 
togctlicr  with  Antiochus  of  Ptolemais,  Cyrinus  of  Chalcedon, 
and   Sevcrian   of  Gabala,  Avcnt  to  the   Emperor,   and  pro- 


BOOK  XXI.]  ECCLESIASTICAL  HISTORY.  69 

posed  to  him  to  send  for  ten  Bishops  of  John's  partVj  (for  a.  p.  403. 
tliere  were  more  than  forty  of  tliem,)  to  agree  upon  the 
anthority  of  these  canons.  Elpidins^  Bishop  of  Laodicea  in 
Syria,  an  old  man,  whose  \iitue  and  white  hairs  made  him 
venerable,  came  to  the  palace  with  another  Bishop,  named 
Tranquilhis;  they  said  to  the  Emperor,  "John  was  not  legally 
"  deposed  the  first  time,  bnt  only  banished  by  a  Count.  He 
"  did  not  re-enter  his  see  of  his  own  accord,  bnt  by  your 
"  order,  carried  by  one  of  your  own  notaries ;  and  as  to  the 
"  canons  which  are  now  exhibited,  we  shew  that  they  are  the 
"  work  of  heretics.^'  As  the  enemies  of  St.  Chrj^sostom  con- 
tinued to  dispute,  crying  out  aloud  in  a  confused  manner, 
and  appearing  in  great  disorder  before  the  Emperor,  Elpidius 
taking  the  opportunity  of  a  short  interval  of  silence,  said  to 
him,  in  a  low  tone  of  voice,  "  O  EmiDcror,  without  further 
"  wearying  your  clemency,  let  us  do  thus;  let  our  brethren 
"  Acacius  and  Antiochus  subscribe  those  canons  which  they 
"  propound  to  us  as  the  work  of  Catholics,  with  this  declara- 
"  tion :  '  We  are  of  the  same  faith  with  those  who  enacted 
"  '  them  j'  then  om-  dispute  will  be  at  an  end."  The  Em- 
peror, struck  with  the  simplicity  of  this  proposal,  smiled  and 
said  to  Antiochus,  "  It  is  impossible  to  hit  upon  a  better 
"  expedient."  Severian  and  his  faction  changed  colom^, 
and  looked  at  one  another  in  confusion.  However,  being 
urged  by  the  necessity  of  the  case,  they  promised  to  sub- 
scribe, and  so  escaped  from  their  embarrassment;  they  did 
not,  however,  keep  their  word. 

Nine  or   ten  months  were   spent    in    these  proceedings,  A.  D.  403-4. 
during  which  St.  Chrysostom  continued  his  assembhes  with 
forty-two  Bishops,  and  the  people  still  listened  to  his  instruc- 
tions with  wonderful  affection'.    To  this  time  is  referred  with  '  Paii.p.3?. 
good  reason  one  of  his  homilies  on  the  epistle  to  the  Ephesians, 
in  which  he  shews  that  schism  is  as  dangerous  in  its  conse- 
quences as  heresy ;  and  speaks  strongly  against  those  Bishops 
who  separated  from  him  without  reason,  and  overturned  by 
their  attempts  the  order  of  the  hierarchy-.     He  afterwards  ^Homii.n. 
addresses  himself  to  the  women  in  particular,  and  says  to  xi.  p.  ss. 
them,  "If  there  be  any  who  are  desirous  of  revenging  them-  ["'p/gss;] 
"  selves  upon  me,  I  myself  will  suggest  to  them  the  most 
"  effectual  means.     Buffet  me,   spit  in   my  face  in   public. 


70 


ECCLESIASTICAL  HISTORY.  [book  xxi. 


A.  D.  404. 


'  Cod. 
Theod.  16. 
Tit.  4.  de 
his  (jui  sup. 
Reiig.  4. 


XXXV. 

St.  Chry- 
sostom  ex- 
pelled the 
church. 
"  Pall.  Vit. 
p.  33. 


"  cover  me  with  blows.  What !  are  you  struck  with  horror 
"  when  T  bid  you  buffet  me,  and  are  not  you  struck  with 
"  horror  even  when  you  tear  to  pieces  the  Body  of  your 
"  Lord  ?"  The  enemies  of  St.  Chrysostom  seeing  the  great 
credit  he  enjoyed,  and  fearing  lest  this  schism  should  occasion 
a  sedition,  procured  a  law  forbidding  all  the  officers  of  the 
palace  to  mix  in  tumultuous  assemblies,  as  they  call  them, 
under  the  penalt}^  of  the  loss  of  their  office,  and  confiscation 
of  their  property  ^  This  law  is  dated  at  Constantinople,  the 
fourth  of  the  calends  of  February,  under  the  Consulate  of 
Honorius  and  Aristajnetus ;  i.  e.  the  twenty-ninth  of  Januar}'^, 
404. 

Lent  being  come,  Autiochus  and  his  faction  had  a  private 
audience  with  the  Emperor,  and  gave  him  to  understand 
that  John  was  convicted,  and  that  he  ought  to  give  orders 
for  his  banishment  before  Easter^  The  Emperor  Arcadius 
not  being  able  to  refuse  them,  ordered  St.  Chrysostom  to 
quit  the  church.  He  answered ;  "  I  received  this  church 
"  from  God,  for  the  salvation  of  the  people,  and  I  may  not 
"  abandon  it ;  but  as  the  city  is  yours,  if  you  are  resolved 
"  upon  my  going,  drive  me  out  by  force,  that  I  may  have  a 
"  lawful  excuse."  Officers  were  therefore  sent  from  the 
palace,  but  not  without  some  feehng  of  shame,  for  this 
purpose;  with  orders,  however,  for  him  to  continue  in  the 
episcopal  residence.  "  They  waited,"  says  Palladius,  "  to  see 
"  whether  Divine  vengeance  would  display  itself,  that  they 
"  might  have  the  means  of  restoring  him  to  his  aljurch  in 
"  the  one  case,  or,  on  the  other,  of  renewing  their  ill  treat- 
"  ment." 

On  Easter  Eve  he  was  again  commanded  to  leave  the 
chm'ch%  to  which  he  made  a  suital)le  reply.  The  Emperor 
fearing  both  the  holiness  of  the  day,  and  the  risk  of  a 
tumult  in  the  city,  sent  for  Acacius  and  Antiochus,  and 
asked  them  :  "  What  must  be  done  ?  Take  care,"  he  added, 
"  that  you  have  not  given  me  ill  advice."  They  boldly 
answered;  "On  our  heads,  my  Liege,  be  the  deposition  of 
"  John." 


/  1- c.  the  15ishop's  lodginj-s  (Tillcin.  probably  a  part  of  the  huiklhiRs  at 
XI.  S.  Chrys.  87),  to  which  he  had  been  tached  to  the  ehureli.  Sec  hk.  19.  ch 
previously   confined,   and    which   were       21.  note  d. 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  71 

The  forty  Bisliops  who  had  adhered  to  him,  presented  A.  P.  404. 
themselves  in  the  churches  before  the  Em.peror  and  the 
Empress,  beseeching  them  with  tears  to  spare  the  Churcli 
of  Christ,  and  to  restore  its  Bishop  ;  particularly  on  ac- 
count of  Easter,  and  of  those  who  were  to  be  baptized,  all 
of  them  already  instructed  in  the  faith.  They  were  not 
heard,  but  Paul  of  Cratea  said  boldly  to  the  Empress ; 
"  Eudoxia,  fear  God,  bethink  you  of  your  children,  and  do 
"  not  profane  the  festival  of  Christ  with  the  effusion  of 
"  blood. '^  After  this  the  Bishops  withdrew,  and  spent  each 
of  them  the  holy  eve  in  his  respective  habitation,  in  the 
deepest  affliction.  Such  of  the  Priests  of  Constantinople'  '  Socr.e.is. 
as  had  continued  faithful  to  St.  Chrysostom,  assembled  the 
people  in  the  public  bath  called  Thermse  Constantinianse, 
and  there  celebrated  the  Eve  of  Easter  in  the  usual  manner, 
reading  the  Holy  Scriptures,  and  baptizing  the  catechumens''. 

When  this  came  to  the  ears  of  Antiochus,  Acacius,  and 
Severian,  they  desired  that  a  stop  might  be  put  to  it.  The 
Master  of  the  Offices-  said  to  them :  "It  is  now  night,  and  [^  See  bk. 
"  the  concoiu'se  of  people  is  great,  so  that  some  disorder  may  note  i.^ 
"  happen."  Acacius  replied,  "  The  churches  are  abandoned, 
"  and  we  are  afraid  of  the  Emperor's  happening  to  visit  them, 
"  and  finding  them  empty,  and  thus  perceiving  the  affection 
"  the  people  have  for  John.  He  might  then  look  upon  us 
"  as  acting  from   envy ;  particvilarly   as   we  have  told  him 

•'  Easter  Eve  was  a  day  of  peculiar  the  fasts  of  the  other  days  of  Passion- 
solemnity  m  the  ancient  Church.  St.  week  were  allowed  to  terminate  with  the 
Chrysostom  calls  it  the  Great  Sabbath  ;  evening,  or  even  with  three  o'clock  in 
Eusebius  speaks  of  the  night  preceding  the  afternoon,  this  alone  was  to  be  pro- 
Easter  as  the  Sacred  and  the  Mystic  longed  to  the  cock-crowing  on  Easter 
night-watch  {SiavvKrepevais)  ;  and  re-  morning.  The  night  was  to  be  spent 
lates  that  on  that  night  Constantine  by  the  whole  people  watching  in  the 
illuminated  the  city  with  lamps  and  church,  engaged  in  prayer,  and  suppli- 
waxen  tapers,  turning  the  night  into  cation,  and  in  hearhig  the  Law,  the 
day.  (De  Vit.  Const.  4.  22.  See  also  Prophets,  and  the  Psalms  :  the  cate- 
St.  Greg.  Naz.  Orat.  18,  45.  al.  19,  42.)  chumens  were  to  be  baptized,  and  the 
It  was  the  only  Saturday  which  the  Gospel  read  in  fear  and  trembling,  the 
Eastern  Church  allowed  to  be  kept  as  clergy  speaking  to  the  people  the  words 
a  fast ;  and  we  find   particular  direc-  of  salvation. 

tions  for  its  observance  in  the  Apo-  St.  Jerome   assigns  as  a  reason  for 

stolical   Constitutions.   (Lib.  5.  c.   17,  this  solemn  night-watch,  that  the  se- 

18.)     It  is  there  ordered  that  one  un-  cond  Advent  of  our  Lord  was  looked 

broken  fast  is,  if  possible,  to  be  main-  for   at    midnight    before    the    Paschal 

tained   throughout    Good   Friday   and  Feast,    the    same   hour   in    which    He 

Easter  Eve  ;  but  should  any  one  prove  smote    the    Egyptian    first-born  ;    and 

unequal  in  strength  to  this  continued  hence  all  Christian   people  were  kept 

exertion,  the  fast  of  Easter  Eve  is  at  till  midnight  was  over  in  readiness  to 

any  rate  to   be   preserved  :    and  while  receive  Him.    Hier.  iv.  in  Matth.  2o.  6. 


72  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  vn.  "  that  no  one  willingly  follows  this  man,  from  his  aversion 
'  "  to  all  society."     The  Master  of  the  Offices,  after  having 
entered  his  protest  and  warned  them  of  the  probable  conse- 
quences, gave  them  a  man  named  Lucius,  who  was  looked 
upon  as  a  pagan,  captain  of  a  band  of  soldiers,  with  orders  to 

'  Paii.p.34  use  gentle  methods  in  inviting  the  people  to  come  to  church'. 
He  went,  but  meeting  with  no  success,  returned  to  Acacius 
and  his  party,  and  represented  to  them  the  ardour  and  the 
numbers  of  the  people.  They  earnestly  besought  him  to 
return,  and  to  their  prayers  added  gold  and  promises ;  they 
recommended  him  to  use  gentle  means  at  first,  or,  if  that 
would  not  do,  to  disperse  the  assembly  by  force. 
XXXVI.        Lucius  therefore  returned,  accompanied  by  some  clergy  of 

committed  Acacius's  party,  at  the  second  watch  of  the  night,  i.  e.  after 

on  Easter  ^-^^^  o'clock ;  for  it  was  the  custom  at  Constantinople  to 
watch  that  night  till  the  first  crowing  of  the  cock.  He  was 
followed  by  four  hundred  Thracian  soldiers,  of  the  new  levies, 
and  of  more  than  common  insolence,  with  their  swords  drawn; 
they  rushed  suddenly  on  the  people,  and  dispersed  the  multi- 
tude with  the  flashing  of  their  swords.  Lucius  marched  on, 
even  to  the  consecrated  water,  to  prevent  the  administration 
of  Baptism;  and  thrust  aside  the  Deacon  so  violently,  that  he 
spilt  the  symbols,  that  is,  the  sacred  chrism.  He  struck  the 
Priests  upon  the  head  with  sticks,  Avithout  the  least  regard 
to  their  advanced  age,  so  that  the  sacred  laver  was  soiled 

=  Chrys.      with  blood".    The  women,  who  had  laid  aside  their  garments 

inn'oc.  ap.  to  rcccivc  Baptism,  fled  with  the  men  in  the  utmost  confusion, 

"^  '  ^'^'    to  save  their  lives  and  their  honour,  without  having  time  to 

recover  their  clothes;  several  of  them  were  even  wounded. 

»  Soz.8.21.  Their  cries,  and  those  of  the  children,  were  heard  at  a  dis- 
tance*. The  Priests  and  Deacons  were  driven  out  in  their 
sacred  vestments.  Here  fled  with  cries  a  man  wounded  in 
the  hand ;  there  a  soldier  dragged  along  a  virgin,  tearing  off 
her  clothes ;  the  sacred  vessels  were  plundered ;  the  Altar  Avas 
surroiuuled  with  armed  men ;  the  soldiers,  some  of  whom 
had  not  been  baptized,  advanced  to  the  place  where  the 
holy  Mysteries  were  deposited,  and  saw  every  thing  exposed  '^. 

^  It  w;is  a  nik'  vc-ry  sc'it'i'^llv  n--  and  ritual  iiiyslerics  of  the  Churcli,  not 
ccivcd  towards  the  cud  of  the  secMuid  only  from  the  lieatheu,  hut  also  from 
century,  to  cou>eal   hoth  the  doctrinal       tlie  catechumens.     The  administration 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  73 

111  this  confusion  even  the  precious  Blood  of  Christ  was  A.  n.  ^ot. 
spilt  upon  their  clothes.  Several  of  the  Priests  and  Deacons 
were  seized  and  tlirown  into  prison ;  the  most  respectable  of 
the  laity  were  driven  from  the  city.  Several  edicts  were  set 
up,  severely  threatening  all  those  who  should  not  leave  the 
communion  of  John.  This  happened  on  Easter  Eve,  the 
sixteenth  of  April,  404. 

The  next  day,  when  the  Emperor  went  out  into  the 
country  for  exercise,  he  saw  not  far  from  Perapton,  (a  place 
so  called  because  it  was  five  miles  from  Constantinople,) 
a  great  number  of  people  clothed  in  white,  and  when 
he  enquired  of  his  guards  who  they  were,  they  answered, 
"  Heretics."  They  were,  really,  Catholics,  who  having  been 
driven  away  from  the  bath  where  they  had  met  together, 
and  taken  a  resolution  not  to  enter  the  church  with  the  ene- 
mies of  their  Bishop,  had  assembled  in  the  open  field,  and 
had  among  them  nearly  three  thousand  newly  baptized,  who, 
as  usual,  were  dressed  in  white.  The  enemies  of  St.  Chry- 
sostom  taking  advantage  of  this  opportunity,  despatched  the 
most  cruel  of  the  Emperor's  train,  to  disperse  this  multitude 
and  seize  their  teachers.  So  numerous  a  body  of  people 
might  easily  have  defended  themselves,  but  they  had  been 
too  well  instructed  to  attempt  it.  A  few  clerks  were  there- 
fore seized,  and  several  of  the  laity,  among  whom  were  some 
women  of  distinction'.  The  veils  were  torn  away  from  some,  '  Paii.p.35. 
the  earrings  and  even  the  ears  from  others.  One  of  the 
most  beautifril  and  wealthy  among  them  assumed  the  dress 
of  a  slave,  and  fled  to  the  city  to  save  her  honour.     The 

of  Baptism  and  Confirmation,  Ordina-  before  their  Baptism :  when  the  Lord's 

tion,  and    the  Liturgical   service    (for  Prayer  was  taught  them  also  for  the 

catechumens  were  only  admitted  during  first  time,  for  it  was  held  that  no  un- 

the  sermon),  were  among  the  rites  thus  baptized  person  could  use   the  words, 

concealed;   and  the  sacred  elements  of  "Our  Father." 

the  Eucharist  were  guarded  with  espe-  The  reason  assigned  for  this  con- 
cial  care.  In  the  Eastern  churches  cealment,  which  was  grounded  on  the 
richly  embroidered  curtains  or  light  precept  in  Matth.  7.  (i,  was,  that  no 
doors  protected  the  Altar  from  the  temptation  might  be  offered  to  the  ig- 
public  gaze  (Milman,  iii.  p.  424),  so  norant  to  deride  either  the  simplicity 
that  the  soldiers  of  Lucius  must  have  of  the  Christian  rites,  or  the  mysterious- 
broken  through  an  actual  and  sensible,  ness  of  the  Christian  doctrines ;  while 
as  well  as  an  artificial  barrier.  The  the  same  practice  served  also  to  invest 
same  idea,  perhaps,  led  to  the  choice  the  hidden  things  themselves  with  an 
of  night  for  Baptism.  (Ibid.  p.  427.)  additional  awfulness,  and  inflame  by 
Tlio  doctrine  of  the  Holy  Trinity,  and  the  excitement  of  curiosity,  the  desires 
indeed  tl'.e  Creed  generally,  was  only  of  the  uninitiated.  See  Bingh.  10,5. 
inipr.rtcd    to   catecluimens   a   few  days 


74  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  n.  404.  prisons  of  the  several  magistrates  were  filled ;  there  hymns 
were  sung,  there  the  holy  Mysteries  were  offered,  so  that  they 
became  so  many  churches ;  while  the  churches  resounded  with 
scourges,  tortures,  and  di'cadful  oaths,  to  enforce  anathemas 
against  John.  But  the  more  his  adversaries  exerted  them- 
selves, the  more  numerous  were  the  assemblies  of  those  who 
loved  him.  They  were  held  sometimes  in  one  place  and 
sometimes  in  another ;  but  their  chief  resort  was  in  a  piece 
of  ground  which  Constantine  the  Great  had  enclosed  with 

['  Soz.  8.    rails  for  horse-races,  before  he  had  built  the  city'. 

About  the  same  time  a  man  possessed  with  an  evil  spirit, 
or  supposed  to  be  so,  was  found  with  a  dagger  upon  him, 
with  which  it  was  pretended  he  designed  to  assassinate 
St.  Chrysostom ;  the  people  carried  him  before  the  Prsefect, 
as  one  who  had  been  bribed  with  money  to  perpetrate  this 
action.  But  St.  Chrysostom  sent  some  Bishops  of  his  friends, 
Avho  set  him  at  liberty,  and  prevented  his  being  punished. 
After  this,  a  servant  of  Elpidius  the  Priest,  St.  Chrysostom's 

[^27/.  los.]  inveterate  enemy,  having  received  fifty  pence  of  gold-  as  a 
reward  for  killing  him,  took  up  three  daggers,  and  ran  to 

■'  i'aii.p.78.  the  episcopal  residence  ^  He  was  met  by  a  man  who  knew 
him,  and  stopping  him,  asked  where  he  was  going.  He  made 
no  answer,  but  stabbed  him  with  a  dagger,  and  struck  a 
second  in  the  same  manner,  who  cried  out  when  he  saw  the 
first  wounded.  In  this  manner  he  treated  a  third,  and  a 
fourth,  and  so  on  to  seven,  four  of  whom  died  upon  the  spot. 
The  people  having  at  last  taken  the  murderer,  the  Prsefect 
seized  him,  and  to  quiet  them,  promised  to  do  justice  on 

♦  Soz.  8. 21.  him*,  but  he  nevertheless  allowed  him  to  remain  unpunished. 
From  that  time  the  people  kept  guard  night  and  day  before 

[*  Ibid.  8.   the  episcopal  residence,  for  the  security  of  St.  Chrysostom ^ 

'xxxvii.       ^^^'^  ^^y^  ^^^^^  Whitsuntide*'  which,  in  the  year  404,  fell 

St.  ciiry-    on   the   fifth   of  June,  Acacius,   Severian,  Antiochus,    and 

nostom  ni      ■  IT-, 

ilrivon  out   Cyrmus,  went  to  the  Emperor,  and  said  to  him  :  "  You  may 
tiuopie.  <io  your  pleasure ;  but  we  have  said  to  you,  on  our  heads 

"  i'aii.i..;}5.  "  be  the  deposition  of  John;  you  ought  not  to  ruin  us  all 
"  for  the  preservation  of  a  single  individual."  The  Emperor 
sent  Patricius  the  notary,  to  give  orders  to  St.  Chrysostom 
to  recommend  himself  to  God,  and  leave  the  church.  After 
so  express  a  command,  St.  Chrxsostom  came  down  from  tlie 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  75 

episcopal  residence,  with  the  Bishops  his  friends,  and  said  to  a^d.  404. 

them,  "  Come,  let  us  pray,  and  bid  farewell  to  the  angel  of 

"  this  church."     Immediately  a  person  of  great  power,  and 

one  that  feared  God,  and  sided  with  the  better  party,  gave 

him  the  following  information ^ :  "  Lucius,  to  whose  insolent '  Paii.p.36. 

"  behaviour  you  are  no  stranger,  lies  now  ready  in  a  public 

"  bath,  with  the  soldiers  under  his  command,  to  carry  you  off 

^'  by  force,  in  case  you  resist,  or  hesitate  to  obey.     The  city 

"  is  in  gi'cat  confusion ;  go  therefore  out  of  it  as  speedily  and 

"  as  privately  as  possible,  for  fear  the  people  shoidd  come  to 

"  blows  with  the  soldiers."      On  this  St,  Chrysostom,  (too 

much  affected  to  take  leave  of  all,)  bade  farewell  to  several 

of  the  Bishops,  saluting  them  with  a  kiss  accompanied  with 

tears,  and  said  to  the  others  who  were  in  the  sanctuary, 

'^  Stay  here ;  I  am  going  to  take  some  rest." 

Accordingly  he  went  into  the  Baptistery  and  called  Olym- 
pias,  (who  never  left  the  church,)  with  Pentadia  and  Procula, 
Deaconesses,  and  Silvia,  Avidow  of  Nebridius,  and  daughter 
of  Gildo :  "  Come  hither,"  said  he  to  them,  "  my  daughters, 
"  and  hear  me.  My  end  is  at  hand ;  I  have  finished  my 
"  coui'se,  and  perchance  3-ou  will  see  my  face  no  more.  All 
"  I  ask  of  you,  is,  not  to  let  your  affection  for  the  Church 
"  wax  cold ;  and  should  any  one  be  ordained  involuntarily, 
"  without  any  solicitation  on  his  part,  and  with  the  consent 
"  of  all,  to  bow  the  head  before  him,  as  you  have  before  me ; 
"  for  the  Church  cannot  be  without  a  Bishop.  And  as  you 
"  hope  for  the  mercy  of  God,  remember  me  in  your  prayers." 
They  threw  themselves  at  his  feet  dissolved  in  tears.  He 
signed  to  one  of  the  most  prudent  of  his  Priests,  and  said  to 
him ;  "  Remove  them  hence,  lest  they  disturb  the  people." 
They  became  more  tranquil;  and  he  went  out  on  the  side 
facing  the  east,  while  at  the  same  time  some  persons,  by  his 
order,  got  ready  his  horse  on  the  west  side  before  the  great 
gate  of  the  church,  in  order  to  mislead  the  people  who  were 
expecting  him  there.  He  embarked,  and  landed  in  Bithynia. 
His  mother,  who  was  still  lining,  nobly  exhorted  him  to 
Avithdraw,  rather  than  do  any  thing  that  might  be  unworthy 

of  him-.  »  Ep. Const. 

As  he  was  going,  there  suddenly  appeared  a  great  flame  in  ap.  chrys.  ' 
the  church,  from  the  pulpit  where  he  used  to  sit,  and  from  J  viilji.oo.l!) 

(^iv.  p.946.) 


76 


ECCLESIASTICAL  HISTORY.  [book  xxi 


A.  D.  404.  Avliicli  he   preaclied.      The  fire   ascended    to    tlie  roof,   and 
rushed  from  the  inside  to  the  outside  of  the  church,  so  that 
it  was  burnt  to  the   ground,   together  with  the   adjoining 
buildings,  except  a  small  vestry,  where  the  holy  vessels  Avere 
deposited;  which  seemed  to  have  been  miraculously  preserved, 
tliat  the  enemies  of  St.  Chrysostom  might  not  accuse  him  of 
'  i'aii.p.37.  having  carried  them  off'.     From  the  church,  the  fire  being 
driven  by  a  violent  north  v/ind,  crossed  the  square  without 
hurting  the  people ;  but  rushing  over  like  a  bridge,  seized  on 
the  palace  where  the  senate  used  to  assemble,  situated  to  the 
south  of  the  church.      This  palace   took   fire,  not   on  that 
side  which  lay  towards  the  church,  but  on  that  where  the 
Emperor's  palace  stood,  which  was  contiguous  to  that  of  the 
senate ;  and  after  burning  three  hours,  from  the  sixth  to  the 
ninth  hour,  it  was  entirely  consumed.     In  this  conflagration, 
which  began  the  night  before,  not  a  soul  lost  his  life,  nor 
even  a  beast.     The  Catholics  looked  upon  it  as  a  miracle, 
>Socr.6.i8.  and  an  effect  of  the  Divine  vengeance^;  some  accused  the 
z'')s.  5.  pT  schismatics  as  the  authors  of  it,  and  said  that  they  intended 
*^"'"  to  burn  iDoth  the  church  and  the  people  who  were  in   it. 

The  schismatics,  and  after  them  the  pagans,  accused  the 
Catholics  of  it,  and  affirmed  that  they  had  purposely  set  fire 
to  the  church  that  there  might  be  no  Bishop  after  John : 
however,  the  author  of  this  conflagration  could  never  be  dis- 
covered. It  happened  on  Monday,  the  twentieth  of  June, 
under  the  Consulate  of  Honorius  and  Arist^enetus,  and  there- 
»  Marceii.   fore  in  the  year  404^. 

In  the  mean  time  the  soldiers  of  the  Prefect  detained 
St.  Chrysostom  prisoner  in  Bithynia,  together  with  two 
Bishops,  Cyriacus  of  Emesa,  and  Eulysius  of  Bostra,  thrcaten- 
I'aii.  p. 37.  ing  to  punish  them  for  having  set  fire  to  the  church"*.  After- 
wards, Cyriacus  and  Eulysius  having  been  Ijrought  back  to 
Constantinople,  with  the  otlicr  clergy,  were  found  innocent, 
and  let  out  of  prison,  but  were,  however,  sent  into  bauish- 
I'aii.  i>.77.  ment".  St.  Clnysostom  being  detained  in  this  manner, 
demanded  of  his  persecutors  that  they  would  at  least  give 
him  a  hearing,  as  to  the  charge  of  setting  fire  to  the  churcli. 
But  they  refused  to  hear  him  on  this  point,  as  well  as  on  all 
the  rest,  and  sent  him  under  a  strong  guard  to  Cucusus  in 
Armenia. 


f^hr.  p.  276 

Chr.  Pasch 
p.  307. 


BOOK  XXI.]  ECCLESIASTICAL  HISTORY.  77 

At  CoBstautinople  tlie  Prsefect,   a  pagan  and  an  enemy  a.  d.  404. 
to  tlie  Christians,  made  sevei'al  of  St.  Chrysostom's  friends  xxxviii. 
undergo  the  most  cruel  torture^  under  pretence  that  they  of'stiEu-"^ 
"were  guilty  of  setting  fire  to  the  church.     To  discover  the  !st°^T"/arius* 
guilty  person,  they  put  to  the  rack  Eutropius,  a  Reader  and 
Chanter,  who  had  preserved  an  in^^olable  chastity,  was  young, 
and  of  a  delicate  constitution  ^    Tliey  tortured  him  with  fire,  '  Soz.8.24. 
and  heat  him  with  thongs  of  raw  leather,  and  sticks.     They    '^^^'  ^''  '^' 
lacerated  with    iron  hooks,   his   sides,  his    cheeks,   and  his 
forehead,  and  even  tore  away  his  eyebrows.     At  last  they 
thrust  lighted  torches  against  his  sides,  where  they  had  torn 
off  the  flesh  so  as  to  lay  bare  the  bones ;  and  he  expired  on 
the   rack,  without,    however,  having  made  any  confession. 
The  ecclesiastics  who  had  sought  his  death,  buried  him  in  the 
dead  of  the  night;    and   a  vision  of  persons  singing  bore 
testimony   to    his    holiness.      Tigrius    the    Priest    was    also 
stripped,  scourged,  and  had  his  hands  and  feet,  Avhich  were  tied 
down,  stretched  with  so  much  violence,  that  the  joints  were 
dislocated.     He  was  a  Barbarian  by  birth,  an  eunuch,  and 
slave  to  a  great  man,  who  rewarded  his  services  A^dth  liberty; 
and  he  was   at  last  raised  to  the  sacerdotal  dignity.     His 
manners  were  very  gentle,  and  he  was  peculiarly  skilful  in 
administering  comfort  and  relief  to  the  poor  and  strangers. 
Having  undergone  this  torture,  he  was  banished  to  Meso- 
potamia.    The  Church  commemorates  these  two  martyrs  on 
the  twelfth  of  January  ^.  ^  i^iart. 

The  schismatics  did  not  suffer  the  see  of  Constantinople  to   xxxix 
be  long  vacant,  for  seven  days  after   St.  Chrysostom's  de-  :^P^^*^*' 

Bishop  of 

parture,  on  Monday,  the  twenty-seventh  of  June,  of  the  same  Constan- 
year  404<,  they  put  in  his  room  Arsacius  the  Priest,  who  was  "^°^  ^' 
eighty  years  of  age,  and  one  of  his  most  inveterate  enemies '''.  3  q^^^ 
He  was  brother  to  Nectarius  the  Bishop  "*,  and  might  have  ^^o^*?' 
been  made  Bishop  of  Tarsus,  his  native  place,  but  he  refused  it;  Socr.  6. 19. 
on  which  Nectarius  told  him  reproachfully,  that  he  was  wait-  *  Supr. 
ing  for  his  death  to  succeed  him,  and  made  him  take  an  oath  p^iu  p.  33 
never  to  suffer  himself  to  be  raised  to  the  episcopal  dignity; 
which,  however,  he  now  violated.     He  had  neither  powers  of 
action,  nor  fluency  of  expression,  which  was  the  more  noticed 
in  the  successor  of  St.  Chrysostom.      His  party  boasted  of  the 
sweetness  of  his  temper,  and  imputed  to  those  who  falsely 


78  ECCLESIASTICAL  HISTORY.         [book  xxi. 

A.  D.  404.  pleaded  his  authority,  the  outrages  committed  under  his  Pon- 
tificate.   For  tlie  Catholics,  Avho  always  looked  upon  St.  Chry- 
sostom  as  their  true  Pastor,  would  not  join  in  communion 
'  Soz.  8. 23.  with  Arsacius  ' ;  and  St.  Chrysostom  himself  considered  him 
»Chrys.Ep.  as  an  usurper  2.     The  Cathohcs,  therefore,  at  Constantinople 
p^^67a"  '"'  (who  were  called  Joannites)  continued  to  hold  their  assemblies 
(iv''^'762 )  f^part,  which  drew  down  on  them  a  violent  persecution,  for 
which,  the  setting  fire  to  the  church  and  the  senate  house 
was  made  the  first  pretext.    They  did  not  venture  to  assemble 
in  public,  nor  appear  in  the  square,  or  in  the  baths  j  some 
were  not  safe  even  in  their  houses,  and  a  great  many  went 
into  a  voluntary  banishment.     Some  holy  women  are  par- 
ticularly  noticed,    who    distinguished    themselves    by  their 
affection  for  their  Bishop. 
XL.  Among  these,  St.  Olympias  was  the  most  illustrious,  who 

i)ias.  "^    "    was  a  woman  of  very  noble  birth,  and  immensely  rich.    Being 
an  oi'phan  and  very  young,  she  was  married  to  Nebridius, 
who   had   been   Prsefect    of  Constantinople ;    and    she   lost 
=>  Pall.  vit.  her  husband  after  they  had  been  married  twenty  months  -^ 
Pall.  Laus.  Besides  her  noble  birth  and  her  rich  possessions,  she  was 
c.  144.        likewise  distinguished  by  the  sciences  with  which  she  had 
cultivated  her  mind,  and  by  her  exquisite  beauty ;  but  with 
all  these  advantages  she  could  never  be  induced  to  marry 
again.     Her  fame  coming  to  the  ears  of  Theodosius,  he  wished 
her  to  marry  Elpidius,  a  Spaniard,  and  a  relation  of  his  own, 
'  Pall.  Vit.  and  did  his  utmost  to  persuade  her"^.    But  she  answered  :  "  If 
''■   ■"■         "  God  had  thought  it  fitting  for  me  to  live  with  a  husband, 
"  He  would  not  have  deprived  me  of  the  first ;  but  He  has  not 
"  judged  me  a  proper  person  to  engage  in  those  ties."     The 
Emperor,  irritated  at  her  refusal,  commanded  the  Praefect  of 
Constantinople  to  administer  her  wealth  till  she  was  tliu'ty 
years  of  age.     The  Prsefect,  at  the  instigation  of  Elpidius, 
and  taking  advantage  of  the   Emperor's  command,  would 
neither  suffer  her   to  see  the  Bishops,  nor  to  attend  the 
chm-ch ;  hoping  that  this  usage  would  at  last  induce  her  to 
marry.      But    she    still    answered  the  Emperor  as  follows: 
"  You  have  displayed  a  kindness  to  me  worthy  of  an  Emperor 
"  and  a  Bishop,  by  relieving  me  of  this  heavy  burden,  with 
"  which  I  was  oppressed.     You  will  do  still  better  in  giving 
"  orders  to  \\u\c  it   distri])ute(I   among    the  i)oor,   and  the 


BOOK  XXI.]  ECCLESIASTICAL  HISTORY.  79 

"  cliurclies;  for  I  have  long  since  been  afraid  lest  I  should  a.  D.  404. 

"  grow   vain    by  this    distribution,    and    give   my  mind   to 

"  transitory  possessions,  to  the  prejudice  of  the  true  riches." 

The  Emperor,  touched  with  this  answer,  and  being  informed 

of  the  life  she  led,  on  his  return  from  the  war  with  Maximus, 

gave  orders  that  her  possessions  should  be  restored  to  her, 

with  free  liberty  to  dispose  of  them  as   she   should  think 

proper. 

Slie  never  ate  any  thing  that  had  life,  nor  went  habitually 
to  the  bath ;  and  when  at  any  time  she  was  forced  to  it  for 
her  health,  being  subject  to  a  weakness  in  the  stomach,  she 
always  went  into  the  water  in  her  tunic.  She  was  used  to 
frequent  watchings,  and  was  clothed  in  the  meanest  garments; 
her  humility  was  extreme,  her  tears  incessant,  and  her  charity 
■without  bounds  ^      She   adorned  the  churches  with  sacred  '  Pali.  Laus. 

C.  144. 

vessels ;  was  beneficent  towards  monasteries,  hospitals,  pri-  chrys.Ep.a 
soners,  and  exiles ;  her  alms  were  extended  to  all  parts  of  the  ^[j  p.^5"39* 
earth,  they  were  distributed  in  cities,  in  the  country,  in  the  ^^^J'-  f'~^'l 
islands,   and  the   deserts.     She  ransomed  several  thousand 
slaves ;  she  instructed  the  unbelievers  among  the  women ;  she 
visited  the  sick,  assisted  the  aged,  the  widows,  orphans,  and 
virgins ;  in  a  word,  she  applied  herself  to  every  good  work. 
She  Avas  united  in  friendship  with   several  holy  Bishops  -,  ^  P'JH-  Vit. 
as  St.  Amphilochius,  St.  Gregory  of  Nyssa,  and  St.  Peter  of 
Sebaste,  brother  to  St.  Basil ;  St.  Epiphanius ;  St.  Optimus, 
Bishop  of  Antioch  in  Pisidia,  whose  eyes  she  closed;  for  he  died 
at  Constantinople.     She  rendered  great  service  to  Antiochus, 
to  Acacius,  and  Severian,  who  afterwards  became  her  perse- 
cutors.    Nectarius  used  to  consult  her  in  affairs  relating  to 
the  Church;  but  St.  Chrysostom  was  joined  to  her  in  a  closer 
friendship  than  all  the  rest.     She  relieved  him  of  the  care  of 
proAdding  for  his  necessities,  for  he  took  nothing  from-  the 
revenue  of  the  Church,  but  daily  received  from  her  his  sub- 
sistence, that  he  might  devote  himself  entirely  to  his  sacred 
duties. 

Such  was  St.  Olympias,  the  chief  object  of  the  hatred  of 
the  schismatics,  which  arose  not  alone  from  the  fi'iendship 
she  bore  St.  Chrysostom,  but  also  from  the  assistance  she  had 
rendered  to  the  Fom*  Brothers,  and  the  other  Monks  whom 
Theophilus    persecuted '^      The    Praifect    of    Constantinople  Ubid.  p. go. 


80  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  404.  having  summoned  lier  before  liis  tribunal ',  asked  her  why 
1  soz.  8. 24.  she  liad  set  fire  to  the  church  ?  "  I  have  not  led  such  a  life/' 
she  answered,  "  as  to  merit  even  the  suspicion  of  it,  since  I 
"  have  employed  the  great  wealth  I  once  enjoyed,  in  restoring 
"  the  temples  of  God."  "  I  know  your  life,"  said  the  Prsefect. 
"  Do  you  therefore  become  my  accuser,"  she  replied,  "  and 
"  let  another  be  our  judge."  The  Prsefect,  as  there  were  no 
proofs  against  her,  changed  his  tone,  and  said,  by  way  of 
advice  to  her  and  to  some  other  women,  that  they  were  very 
foolish  to  refuse  the  communion  of  the  Bishop,  when  by 
joining  it  they  would  be  extricated  from  their  troubles.  The 
rest  yielded  through  fear,  but  Olympias  said  :  "  It  is  altogether 
"  unjust,  after  I  have  been  arrested  before  so  numerous  an 
"  assemblage  on  a  calumnious  accusation,  to  put  me  under 
"  the  obligation  of  defending  myself  on  another  information. 
"  Let  counsel  be  allowed  me  on  the  first  indictment ;  for  do 
"  what  you  can,  you  shall  never  prevail  upon  me  to  enter 
"  into  that  communion  fiK)m  which  religion  holds  me  back." 
The  Prsefect  suffered  her  to  go  away,  as  though  to  instruct 
her  counsel ;  but  having  summoned  her  again  on  a  subsequent 
day,  he  sentenced  her  to  pay  a  large  sum  of  gold.  But 
neither  could  all  this  prevail  with  her  to  submit,  but  leaving 
Constantinople,  she  went  and  lived  at  Cyzicus. 
XLI.  St.  Nicarete  also  withdreAV  from  Constantinople  on  this 

women  °  ^  occasion  ^  She  was  a  virgin  of  one  of  the  most  illustrious 
iicisecuted.  families  in  Nicomedia,  who  j)ractised  every  virtue,  and  espe- 
'  ""  '  cially  humility,  joined,  however,  with  the  utmost  resolution; 
insomuch  that  she  uttered  no  complaint  wlien  unjustly 
deprived  of  her  vast  possessions ;  and  contrived  by  her 
economy,  with  the  little  they  left  her,  to  maintain  herself 
and  her  household  to  old  age,  and  to  give  alms  with  liberality. 
She  prepared  all  kinds  of  medicines  for  the  poor,  healed 
those  wliom  the  physicians  had  been  unable  to  relieve,  and 
performed  several  cures  that  appeared  miraculous.  She  took 
tlic  utmost  care  to  conceal  lierself ;  would  never  suft'er  lierself 
to  be  raised  to  the  office  of  Deaconess*,  notwithstanding  every 

'  The  order  of  Deaconesses  is  traced  (Expos.  Fid.  llxw  79.   Collyr.    c.  3) : 

to  A])ostolic  times,  when  Phoebe  was  "  There  is  an  order  of  Deaconesses  in 

J)eaconess  (5io«oi'os)  of  the  Church  at  "  the  Church,  but  their  business  is  not 

Cciu-hrea.   (Rom.  Hi.  1.)     Their  office  "to  perform  any  sacerdotal  function, 

is   thus    described   by    St.   Ep^phanius  "  but  Qnly  to  be  a  decent  help  to  their 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  81 

persuasion  of  St.  Chrysostom,  nor  accept  tlie  superintendency  a.  d.  404. 
over  the  ecclesiastical  virgins^  i.  e.  of  those  who  were  not  shut 
up  in  monasteries,  but  dwelt  with  their  relations,  and  of 
whom  the  Church  had  the  list ' .    St.  Nicarete  is  commemorated  '  Vid. Vaie;?. 
on  the  twenty-seventh  of  December  2.  a  jiai-t. 

Pentadia,  widow  of  the  Consul  Timasius^,  and  a  Deaconess,  p"'^;  ^ 
was  also  carried  to  the  public  square  before  the  tribunal,  and  sso.] 
thence  led  to  prison,  under  the  same  calumnious  accusation 
of  the  fire ;   however,  she  made  a  spirited  defence  "*.     She  *  Chrys. 
also  wished  to  withdraw  from  Constantinople,  but  St.  Chry-  ai.'iso^  I82". 
sostom,  when  he  heard  of  it,  exhorted  her  to  remain,  that 
she  might  encourage  and   assist  those  who  laboured  under 
persecution.     Several  other  holy  women  felt  also  the  effects 
of  this  persecution ;  such  as  Procula  or  Amprocla  ^  a  Dea- «  chrys. 
coness,  Bassiana'',  Chalcidia,  Asyncritia'',  all  whom  are  known  aif'i 8,^19!^' 
by  St.  Chrysostom's  letters.  [\\'^^' 

They  were  at  last  obliged  to  discontinue  their  informations  '  Ep.  60. 

■^  al.  217.  et 

relating  to  the  fire,  as  appears  by  a  law,  dated  from  Constan-  40,~77,  99, 

tinople  the  twenty-ninth  of  August,  404,  directed  to  Studius  ^^'^c. 

the  Praefect  ^.     The  purport  of  this  law  is,  that,  since  the  9  Cod.  Th. 

incendiaries  could  not  be  discovered,  '^  the  clergy  shall  be  j^'  Ep'isc. 

"  released  from  prison,  put  on  ship-board,  and  sent  home  to  37- 

"  their  respective  countries :  that  all  those  houses  in  which 

"  foreign  Bishops  or  clergy  shall  be  received  [i.  e.  after  the 

"  publication  of  this  edict],  shall  be  confiscated;  as  also  those 

"  in  which  the  clergy  belonging  to  the  city  may  have  held 

"  private  assemblies  s."    A  few  days  after,  i.  e.  on  the  eleventh 

of  September,  it  was  enacted^  that  no  masters  should  suffer »  cod. 

their  slaves  to  be  present  at  those  meetings,  under  the  penalty  -fl't  4^de^' 

of  three  pounds  of  gold  for  each  slave ;  and  that  the  several  ^^^^f  ^"p* 

"  own  sex  at  the  time  of  their  Baptism,  St.  Nicarete  and  St.  Olympias  (Soz.  8. 

"  and  in  affliction,  sickness,  or  the  like;  9.)  shew  that  neither  of  these  rules  were 

"  for,"  he  adds,  "  Holy  Scripture  allows  uniformly  observed  at  Constantinople. 

"  not  a  woman  to  speak  in  the  church  The  order  continued  in  that  city  till  the 

"  (1  Cor.  14.  34),  or  to  usurp  authority  latter  end  of  the  twelfth  centuiy,  though 

"  over  the  man."   (1  Tim.  2.  12.)    And  many  other  of  the  Greek  Churches  laid 

besides  the  services  to  the  Church,  their  it  aside  earlier,  and  it  ceased  in  the  West 

great  use  in  the  conversion  of  heatlien  about  the  tenth   or  eleventh  century, 

women  in  the  earlier  times  is  sufficiently  Bingh.  2.  22. 

obvious.   (Neander,  Church  Hist.,  vol.  i.  s  The  object  of  this  law  is  to  remove 

p.  191.  Engl,  translation.)     The  rules  the  confusion  and  disorder  occasioned 

about  them  were  various,  some  Churches  by  the  great  influx  of  foreign  clergy  of 

requiring  that  they  should  be  widows,  both  parties,  attracted  to  Constantinople 

and  others  that  they  should  be  above  by  the  proceedings  against  St.  Chry- 

sixty  years  of  age  :  but  the  instances  of  sostom. 


XLTT. 

Journey  of 
St.  Chry- 
sostom. 


'  Ep.  221. 
al.  145. 


'  Ibid,  et 
E|).  121. 
.  al.  29. 
ad  Arab, 
et  Ep.  125. 
al.  143. 
ad  Cyr. 
in  fin. 
^  Zos.  5. 


*  Marcell. 
Chr.  p.  275. 
Ep.  221. 
al.  145. 
ad  Const. 


82  ECCLESIASTICAL  HISTORY.  [book  xxr. 

companies  of  tradesmen  should  be  responsible  for  their 
several  members,  liable  to  the  penalty  of  fifty  pounds  of  gold. 
This  law  is  addi'essed  to  the  same  Studius,  Praefect  of  Con- 
stantinople ''. 

St.  Chrysostom  was  at  Nicsea,  and  whilst  he  waited  for  the 
order  which  was  to  fix  the  place  of  his  banishment,  he  toiled 
with  assiduity  to  convert  the  pagans  in  Phcenicia.  At  Nicsea 
he  met  with  a  recluse,  whom  he  persuaded  to  go  and  labour 
in  this  good  work,  and  directed  him  to  Constantius  the 
Priest,  who  was  at  the  head  of  it,  to  whom  he  wrote  at  his 
departure  \  He  exhorts  him  not  to  despond  in  the  present 
unfavourable  aspect  of  afl'airs ;  but  to  devote  all  his  care  to 
the  several  Churches  of  Phoenicia,  Arabia,  and  the  East,  and 
to  write  to  him  very  often.  He  also  urges  him  to  encourage 
the  rest  to  meet  with  vigour  the  troubles  of  the  Church,  and 
particularly  of  the  Asiatic  branch  of  it. 

It  had  been  at  first  resolved,  that  St.  Chrysostom  should 
be  banished  to  Sebaste  in  Armenia  * ;  but  orders  were  at  last 
sent  to  him  to  retire  to  Cucusus,  a  little  city  of  the  same 
province,  on  the  borders  of  Cilicia,  continually  exposed  to  the 
incursions  of  the  Isaurians  ^,  who  inhabiting  the  inaccessible 
heights  of  Mount  Taurus,  descended  from  them,  to  lay  waste 
the  Open  country;  too  weak  to  attack  a  fortified  place,  too 
strong  to  be  easily  crushed '.  St.  Chrysostom  left  Nicsea  on 
the  fourth  of  the  month  Panemus,  or  July  ^,  in  the  year  404, 


'•  The  period  of  St.  Chrysostom' s 
Patriarchate  is  considered  by  Milman 
as  the  great  crisis  in  the  struggle 
between  the  ecclesiastical  and  civil 
power  in  the  East,  which  terminated 
in  the  total  subjection  of  the  former. 
"  The  remarkable  part,"  he  writes, 
"  in  the  whole  of  this  persecution  of 
"  Chrysostom  is,  tliat  it  arose  not  out 
"  of  difference  of  doctrine,  or  polemic 
"  hostility.  —  llis  persecution  —  was 
"  a  struggle  for  power  between  tlie 
"  temporal  and  ecclesiastical  supre- 
"  macy ;  hut  the  passions  and  the  per- 
"  sonal  animosities  of  ecclesiastics,  the 
"  ambition  and  perhaps  the  jealousy  of 
"  the  Alexandrian  Patriarch,  as  to  juris- 
"  diction,  lent  themselves  to  the  de- 
"  gradation  of  the  episcopal  autliority 
"  in  Constantinople,  from  which  it  never 
"  rose."  Vol.  iii.  p.  238. 

'  The   Isaurians  were  a  race  of  sa- 


vages, who  for  two  hundred  and  thirty 
years  maintained  an  independence  in 
the  heights  of  Mount  Taurus,  so  for- 
midable to  the  neighbouring  provinces, 
as  to  require  to  be  kept  in  check  by  the 
continual  presence  of  an  armed  force. 
During  the  reign  of  Arcadius  they  car- 
ried their  predatory  inroads  as  far  as 
the  borders  of  Persia  on  the  East,  and 
to  Cyprus,  Lycia,  and  even  Thrace  on 
the  West,  exercising  on  their  captives 
even  more  than  the  usual  cruelties  of 
Barbarians.  (Philost.  1 1.  8.)  The  ele- 
vation of  their  countryman  Tarcalis- 
saeus  or  Zeno,  son-in-law  and  successor 
to  Leo  of  Thrace,  to  the  throne  of  the 
East,  gave  them  a  short-lived  and 
perilous  importance,  which  ultimately 
terminated  in  their  complete  destruc- 
tion under  the  reign  of  his  successor 
Anastasius.  Gibbon,  ch.  10.  (in  fin.) 
39,  40. 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  83 

conducted  by  a  band  of  Praetorian  soldiers,  commanded  by  a.  d.  404. 
Theodoras  K     These  men  treated  him  with  the  utmost  kind-  '  Ep.  115. 
ness,  and  attended  upon  him  as  though  they  had  been  his  ad  Theoph. 
servants.      In  the  several  places  through  which  he  passed, 
the  people  crowded  to  see  him,  shedding  tears,  and  uttering 
the  most  lamentable  cries  ^.    When  he  came  into  Cappadocia  ^  Ep.  ad 
and  Cilicia,  near  Mount  Taurus,  the  Monks  and  Virgins  ran  10?  ThV,  s. 
in  crowds  to  meet  him,  weeping,  and  saying^,  "  It  had  been  ^  Ep.  125. 
"  better  for  the  sun  to  have  withdrawn  his  beams,  than  for  ad  Cyr. 
"  John's  lips  to  be  closed  in  silence." 

He  was  well  in  health  at  his  setting  out,  but  was  seized 
with  a  fever  on  his  journey,  notwithstanding  which  he  was 
obliged  to  go  on  day  and  night.  The  weather  was  extremely 
hot ;  he  could  get  no  sleep ;  he  was  in  want  of  every  neces- 
sary, and  uneasy  about  the  futui^e.  He  was  quite  spent 
when  he  reached  Caesarea  in  Cappadocia,  where  he  had  a 
short  time  to  take  breath.  He  here  met  with  fresh  water, 
good  bread,  a  tolerable  bath,  and  was  allowed  to  rest  some 
time  in  bed.  This  he  himself  notices  in  a  letter  to  Theodora"*,  <  Ep.  120. 
to  whom  he  complains  that  among  so  many  powerful  friends 
none  could  obtain  for  him  what  was  granted  to  the  greatest 
criminals,  viz.  a  change  from  his  present  place  of  banishment 
to  one  more  supportable. 

The  little  tranquillity  he  enjoyed  at  Caesarea,  was  soon     XLiir. 
interrupted  by  the  malice  of  the  Bishop  Pharetrius  ^.     While  sostonwU- 
St.  Chrysostom  was  pursuing  his  journey,  he  had  sent  to  him  ^t^gg^^jj 
to  declare  how  impatient  he  was  to  embrace  him,  and  to  shew  «  Ep.  ad 
him  every  mark  of  affection.      St.  Chrysostom,  who  knew  ai.^13! ' 
that  Pharetrius  had  by  letter  subscribed  to  his  condemnation^,  ["  Supr. 
expected  no  good  from  him,  but  concealed  his  thoughts  from     "' 
those  who  brought  him  these  compliments.     He  arrived  at 
Caesarea  in  the  height  of  a  violent  intermitting  fever,  quite 
worn  out  with  the  fatigue  of  the  journey.     He  immediately 
sent  for  some  physicians,  who  came  to  him,  and  at  the  same 
time  the  whole  body  of  the  clergy,  the  people,  the  Monks 
and  Nuns ;  every  one  was  eager  to  attend  upon  and  relieve 
him.     He  was  taken  care  of,  and  visited  every  day  by  all 
persons   of   the    greatest    distinction    in    the    city,    by    the 
magistrates  and  the  sophists.     This  raised  the  jealousy  of 
Pharetrius,  who  kept  at  home  waiting  for  St.  Chrysostom^s 
g3 


84  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  404.  departure.     The  latter  finding  his  sickness  abate,  thought  of 
pursuing  his  journey  towards  Cucusus. 

In  the  mean  time  news  was  suddenly  brought,  that  a 
countless  multitude  of  Isaurians  were  laying  waste  the  ter- 
ritory of  Csesarea,  after  having  set  fire  to  a  large  market 
town.  Immediately  the  Tribune  put  himself  at  the  head  of 
what  soldiers  he  had,  and  marched  out,  fearful  of  an  attack 
on  the  city  itself.  The  inhabitants  A^ere  in  the  utmost  terror, 
so  that  all,  not  excepting  the  old  men,  ran  to  guard  the  walls. 
In  this  general  alarm,  a  troop  of  Monks  came  at  day-break, 
surrounded  the  house  in  which  St.  Chrysostom  was  lying, 
and  threatened  to  set  it  on  fire  unless  he  departed.  They 
were  so  furious  that  the  guards  themselves  were  terrified ; 
for  they  went  so  far  as  to  threaten  them,  and  boasted  of 
having  before  this  beaten  Praetorian  soldiers.  The  guards 
then  had  recourse  to  St.  Chrysostom,  and  conjuring  him  to 
leave  the  place,  said  to  him,  "  Deliver  us  from  these  wild 
"  beasts,  thougli  we  fall  in  consequence  into  the  hands  of  the 
"  Isaurians."  The  governor,  hearing  of  the  tumult,  came 
himself  to  the  house ;  but  the  Monks  paid  no  regard  to  his 
remonstrances,  and  he  felt  himself  too  weak  to  make  head 
against  them.  In  this  embarrassment  he  sent  to  Pharetrius, 
begging  a  respite  of  a  few  days,  as  well  because  of  St.  Chry- 
sostom's  illness  as  for  the  danger  with  which  they  were 
threatened  by  the  Isaurians.  But  all  his  entreaties  were 
ineffectual,  for  the  Monks  returned  the  next  daj^  with  greater 
fury  than  before;  and  not  one  of  the  Priests  of  the  city 
dared  to  stir,  knowing  that  this  outrage  was  committed  by 
order  of  Pharetrius,  but  hid  themselves  for  shame,  and  never 
went  to  St.  Chrysostom  when  he  sent  for  them  ^. 

At  last  he  resolved  to  depart,  and  accordingly  mounted  a 
litter  at  mid-day,  and  with  the  fever  upon  him,  in  the  pre- 
sence of  all  the  people,  who  groaned  and  murmured  against 
the  author  of  this  cruelty.     When  he  was  out  of  the  city, 

^  "  As  they   [the  Monks]   despised  "  against   a  Chrysostom   at  the  point 

"  learning,  and  founded  their  notions  of  "  of  death,    as   against   idolaters    and 

"  orthodoxy   on  an   obscure  feeling  of  "  Arians."   Gieseler,  vol.  i.  §  93.     But 

"  what  was,  and  what  was  not  consistent  in  a  general  estimate  of  tlieir  character, 

"  with  true  piety,  it  could  not  of  course  the  services  which  they  frequently  ren- 

II  be  difllcult  for  the  designing  to  excite  dered  the  Church  against  heretics  ought 

''  their  fanaticism  for  almost  any  view  not  to  be  forgotten.    See  Soz.  6.  27.  and 

',',  whatever:"  so  that  "  the  rude  mass  St.  Athan.  Life  of  St.  Antony. 
"  of  the  Monks  were  as  readily  excited 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  85 

some  of  the  clergy  came  privately  to  accompany  him ;  and  A.  D.  404. 
while  some  said,  "  You  are  exposing  him  to  certain  death," 
one  of  those  for  whom  he  had  the  greatest  aflFection  said  to 
him,  "  Go,  I  entreat  you ;  expose  yourself  to  the  Isaurians ; 
"  only  get  out  of  this  place."  Seleucia,  widow  of  the  celebrated 
Ruffinus,  desired  St.  Chrj'sostom  to  retire  to  a  house  she  had 
five  miles  from  the  city ;  she  sent  several  persons  with  him, 
and  he  accepted  the  offer.  When  Pharetrius  heard  this,  he 
threatened  Seleucia  severely;  but  she,  without  giving  the 
least  notice  of  this  to  St.  Chrysostom,  gave  orders  to  her 
steward  to  provide  him  with  every  kind  of  comfort;  and 
should  any  Monks  offer  him  violence,  to  assemble  the  peasants 
from  her  other  estates,  and  repulse  them.  She  entreated 
St.  Chrysostom  to  shelter  himself  in  her  house,  which  had  a 
castle  attached  to  it,  and  could  not  easily  be  taken.  But 
this,  not  knowing  what  might  ensue,  he  declined. 

In  the  mean  time  Pharetrius  pressed  her  so  determinedly, 
that,  imable  to  resist  him,  and  yet  ashamed  to  own  her 
weakness,  she  sent  word  at  midnight  that  the  Barbarians 
were  coming.  Evethius,  the  Priest,  came  and  awoke  St. 
Chrysostom,  and  cried  out  to  him,  "  Ai'ise,  I  entreat  you, 
"  the  Barbarians  are  close  upon  us."  '^  What  can  we  do?" 
said  the  Bishop ;  "  We  cannot  fly  for  safety  into  the  city ; 
"  for  that  would  be  still  worse."  "  Let  us  go  out,  at  any 
"  rate,"  said  the  Priest ;  and  accordingly  they  set  out  upon 
their  jom*ney  in  a  night  without  a  moon,  and  very  dark.  The 
Bishop  had  several  torches  lighted,  but  Evethius  had  them 
put  out,  fearing  that  the  light  might  bring  the  Barbarians 
upon  them.  As  the  road  was  rugged,  stony,  and  up-hill, 
one  of  the  mules  of  the  litter  fell  down  and  overturned  it. 
St.  Chrysostom  came  out  of  it,  and  Evethius  alighting  from 
his  horse,  helped  him  as  well  as  he  could  to  creep  along, 
tormented  as  he  was  with  the  fever,  and  under  the  greatest 
apprehensions  from  the  Barbarians.  In  this  manner  he 
quitted  Csesarea  of  Cappadocia. 

At  last  he  reached  Cucusus  after  seventy  days'  journey',  ^  ■^^^^• 
for  thirty  of  which  he  had  been  afflicted  with  a  violent  fever  ^  tom  arrives 
So  that,  as  he  set  out  in  the  beginning  of  July,  he  arrived  ,  ^     "g"*'' 
there  about  the  middle  of  September  of  the  same  year,  404.  ^i.  48. 
Besides  this  fever,  he  had  violent  pains  in  his  stomach,  and  *  Ep.  ad 

Olvmp.  13. 
al.  12. 


86  ECCLESIASTICAL  HISTORY.         [book  xxi. 

A.  D.  404.  laboured  under  a  continued  weariness  from  the  ruggedness 
of  the  way,  and  his  fear  of  the  Isaurians.     He  now  felt  him- 
self freed  from  all  his  evils ;  and  this  place,  though  desert, 
'  Ep.  234,   and  situated  at  the  extremity  of  the  empire  \  was  agreeable 
235.  ai.  48,  ^^  ^^.^^^  ^^^^  ^^^  ^^^^  ^^^  relief  he  found  there  ^     A  man 

Ohm  ^^3  ^^  rank  in  that  place,  named  Dioscorus,  sent  one  of  his 
ai."i2.  servants  as  far  as  Csesarea,  to  offer  him  his  house ;  and 
St.  Chrysostom  accepted  his  proposal  in  preference  to  several 
otliers  who  made  him  the  same  offer.  Upon  his  arrival  at 
Cucusus,  Dioscorus  withdrew  into  the  country,  that  he  might 
leave  him  the  free  disposal  of  his  house ;  having  first  taken 
care  to  have  it  well  provided  against  the  inclemencies  of  the 
winter,  which  the  holy  Bishop,  being  a  native  of  Antioch, 
dreaded  exceedingly.  Through  the  care  of  Dioscorus  he  met 
with  every  convenience  and  every  attention  in  it.  The 
agents  and  stewards  of  several  other  persons  came  to  him 
continually  with  the  offer  of  every  kind  of  relief,  in  obe- 
dience to  the  orders  they  had  received  from  their  respective 
masters.  The  very  day  of  his  own  arrival,  Sabiniana,  the 
Deaconess,  arrived  there  also ;  she  had  undertaken  this  long 
journey,  notwithstanding  her  advanced  age,  that  she  might 
not  be  separated  from  him ;  ready  even  to  follow  him  into 
Scythia,  his  rumoured  final  destination.  She  was  received 
in  a  most  affectionate  manner  by  all  the  clergy  of  Cucusus. 
St.  Chrysostom  found  Constantius  the  Priest  there,  who  had 
waited  for  him  a  long  time,  having  come  thither  by  his  own 
permission,  without  which  he  would  not  have  presumed  to 
undertake  this  journey;  but  he  did  not  venture  to  appear  in 
public,  so  violent  was  the  persecution  raised  against  him. 

Adelphius,  Bishop   of  Cucusus,   received   St.  Chrysostom 

with  so  much  kindness  and  respect,  as  even  to  offer  to  resign 

to  him  his  throne,  but  the  Saint  was  too  well  acquainted  with 

"  Ep.  125.   the  laws  of  the  Church  to  accept  it^     He  took  great  pleasure 

Cyr.  in  fiii.  i"  this  Bishop's  conversation,  which  he  even  found  very  pro- 

«  Ep.  237.   fitable  to  him  \     These  several  considerations,  ioined  to  the 

Constad      ,  .,.,.       ,  .  -,.■,.         ,.       , 

Watr.  iii.  tranquillity  he  enjoyed  ni  this  solitude,  made  him  desirous  of 
(vii.'p.'2or..)  I'ctnainiiig  there ;  and  as  St.  Olympias  was  using  her  endea- 
(iv.  p.j)4-.)  vours  to  get  the  place  of  his  banishment  changed,  he  Avrote 
»  Ep.  ad     to  her  to  discontinue  her  solicitations  ^,  since  the  iournev 

Olvmp.  13.  ij    ,  •     P   1  1  .  , 

ai."i2.         would  be  more  painful  to  him  than  the  banishment  itself: 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  87 

unless  it  were  to  get  him  nearer  to  Constantinople,  as  at  a.  d.  404. 
Cyzicus,  or  some  place  nearer  than  Nicomedia.     He  wrote 
in  the  same  manner  to  Paanius,  one  of  his  most  influential 
friends  at  Constantinople  •.    He  continued  a  year  at  Cucusus,  '  Ep.  193. 
and  during  the  leisure  he  there  enjoyed,  wrote  two  treatises  ^"  ''■*" 


for  the  consolation  of  himself  and  others  .     The  subiect  of^Paii.  Vit. 

p.  38. 
pChrj's.iii 


the  first  is,  that  no  one  can  hurt  us  but  ourselves^ :    the  r^ ' "" 


second  is,  against  those  who  took  offence  at  this  persecution\  ^^ji^'  gg  ■) 
He  likewise  wrote  a  great  number  of  letters,  and  all  those  (-i/P-'*^?;)] 

°  .  .  [Mb.  111. 

that  are  now  extant  belong  to  his  banishment.  p.  465. 

Those  he  wrote  to  St.  Olympias,  as  being  the  most  im-  (v!p.^756.)] 
portant,  are  placed  first  in  order.     They  are  seventeen  in      ^Lv. 
number,  several  of  which  are  very  long,  as  she  had  desired  sostom's 
they  might  be.     They  were  written  to  mitigate  her  extreme    ^'* 
affliction  on  account  of  his  absence,  and  the  unhappy  state 
of  the  Church.     He  exhorts  her  to  patience;  he  encourages 
lier  from  the  recollection  of  her  \drtues,  and  the  good  works 
she  had  so  long  practised*.     He  furnishes  her  with  remedies  *  Ep.  ad 
against    despondency,   which  he   represents   to  her   as   the     ^'^^' 
greatest  of  evils®.     He  freqiiently  discovers  the  firm  hopes  he  ^  ibid.  3. 
entertained  of  his  return.      In  one  of  his  letters  he  con- 
gratulates her  uj)on  her  suff'erings  at  the  time  of  the  fire  at 
Constantinople,  and  on  her  voluntary  banishment'';  and  in'  ibid.  7. 
another  he  speaks  of  those  who  were  dead  in  prison,  or  had 
sunk  under  the  torture^.  *  ii^id.  17. 

In  relating  to  her  all  he  had  suffered  at  Csesarea  in  Cap- 
padocia,  he  strictly  charges  her  not  to  mention  it,  and  to 
prevent  its  being  spoken  of  ^.     He  puts  Pseanius  under  the »  Ep.  14. 
same  restriction,  to  whom  he  writes  in  the  following  words' :  1  Ep.'204. 
"  The  treatment  I  have  received  from  Pharetrius  is  distressing  ^'-  ''*^- 
"  and  insupportable.     However,  since  those  Priests  have  had 
"  no  intercourse  with  our  adversaries,  as  you  tell  me,  and  are 
"  resolved  not  to  join  in  communion  with  them,  but  to  con- 
"  tinue  on  our  side,  take  no  notice  of  it  to  them,  since  it 
"  would  be  impossible  to  make  the  least  excuse  for  the  iU 
"  treatment  I  have  met  with  from  Pharetrius.     The  whole 
"  body  of  his  clergy  have  been  pained  at  it,  and  discovered 
"  great  affection  for  me.     So  that  for  fear  of  embittering  the 
"  minds  of  these  men,  and  alienating  them  from  us"  (i.  e.  the 
Priests  who  were  at  Constantinople,)  "  when  you  shall  have 


88 


ECCLESIASTICAL  HISTORY.         [book  xxi. 


A.  D.  404.  "  been  informed  of  every  circumstance  by  the  Praetorian 
"  soldiers,  do  not  mention  it.  Behave  with  the  utmost  gen- 
"  tleness  towards  those  Priests,  (I  know,  indeed,  yonr  discre- 
"  tion,)  and  tell  them  that  I  have  myself  heard  that  he  has 
"  been  extremely  sorry  for  what  has  passed,  and  that  he 
"  would  do  all  in  his  power  to  repair  the  injury  he  has 
«  done.'^ 

In  the  same  letter  he  praises  Pseanius  for  his  zeal  in  sup- 
porting so  earnestly  at  Constantinople  those  who  still  con- 
tinued in  communion  with  himself.  "  You  extend,^'  adds  he, 
"  your  care  to  all  parts  of  the  world ;  to  Palestine,  to  Phoe- 
"  nicia,  and  Cilicia,  and  indeed  you  ought  to  pay  particular 
"  attention  to  those  countries.  For  the  Bishops  of  Palestine 
"  and  of  Phoenicia,  I  have  been  certainly  informed,  have  not 
"  received  the  person  our  adversaries  sent  to  them,  nor  even 
''  condescended  to  answer  him,  but  the  Bishops  of  M^?e.  and 

[•  Casta-     "  Tarsus  are  for  them.     The  Bishop  of  Gabala'  told  one  of 

Bened.]  "  our  friends,  that  those  of  Constantinople  are  endeavouring 
"  to  draw  them  into  their  party,  but  that  they  have  hitherto 
"  stood  firm.  Look  therefore  to  this  affair,  and  write  about 
"  it  to  your  kinsman  the  Bishop  Theodoras." 

^  Ep.  14.  In  the  foregoing  letter  to  Olympias^,  he  says  that  "  the 
"  Bishop  Heraclides  may,  if  he  will,  tender  his  resignation, 
"  and  so  get  clear  off,  for  there  is  nothing  else  to  do."  This, 
doubtless,  was  Heraclides  of  Ephesus,  whom  the  enemies  of 

=>  Pall.  Vit.  St.  Chrysostom  kept  confined  four  years  at  Nicomedia-''.  He 
continues ;  "  Do  all  the  good  offices  possible  to  the  Bishop 
"  Maruthas,  and  do  your  utmost  to  draw  him  out  of  the  gulf. 
"  For  I  stand  in  great  need  of  him  for  the  affairs  of  Persia. 
"  Ascertain  from  him,  if  possible,  what  he  has  done  there, 
"  and  what  brings  him  to  Constantinople;  and  let  me  know; 
"  as  also  whether  you  have  delivered  my  two  letters  to  him. 
"  If  he  winte  to  me,  I  will  answer  him ;  if  not,  let  him  tell 
"  you  whether  he  has  done  any  thing  more  in  that  country, 
"  and  if  he  proposes  to  do  any  more  good  there  on  his 
"  return.  It  is  on  this  account  that  I  wished  to  see  him." 
The  gulf  out  of  which  St.  Chrysostom  would  draw  Maruthas, 
appears  to  be  his  correspondence  with  his  enemies ;  for  he 

♦  Supr.  18.  was  with  them  at  Chalcedon,  and  at  the  Council  of  the  Oak"*; 
but  in  other  respects  he  was  a  prelate  of  eminent  merit,  and 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  89 

tlie  Church  honours  him  amongst  the  Holy  Martyrs,  on  the  A.  P.  404. 
fourth  of  December^. 

St.  Chrysostom  proceeds  thus  in  his  letter  to  Olympias' : '  Ep.  u. 
"  Give  particular  attention  to  what  I  am  now  going  to  say. 
"  The  Marsian  and  Gothic  Monks,  among  whom  the  Bishop 
"  Serapion  used  to  conceal  himself,  have  informed  me  that 
"  Moduarius  the  Deacon  has  come  to  them  with  tidings 
"  that  Unilas,  that  great  Bishop  whom  I  ordained  some  time 
"  ago,  and  sent  into  Gothia,  is  dead,  after  a  series  of  noble 
"  actions ;  and  that  he  is  also  the  bearer  of  letters  from  the 
"  King  of  the  Goths,  desiring  a  Bishop  to  be  sent  him. 
^'  Therefore,  as  I  see  no  better  remedy  for  the  destruction 
"  with  which  we  are  threatened,  than  delay ;  persuade  them 
"  to  defer  their  departure  on  account  of  the  winter  :  nor 
"  indeed  is  it  possible  for  them  now  to  go  towards  the  Bos- 
"  phorus,  or  those  parts.  For  there  are  two  things  which 
"  would  give  me  much  uneasiness  j  either  the  ordination  of 
"  the  Bishop  by  men  who  have  been  guilty  of  so  much  evil, 
"  or,  indeed,  that  there  should  be  a  Bishop  ordained  at  all. 
''  You  know  yourself,  that  they  would  not  send  a  good  Bishop, 
"  and  the  consequences  are  plain :  therefore  use  your  utmost 
"  endeavours  to  delay  the  whole  proceeding,  but  without 
"  noise.  If  it  were  possible  for  Moduarius  to  come  to  me 
"  privately,  it  would  be  a  great  point ;  but  if  not,  we  must 
"  do  what  we  can." 

The  following  was  the  occasion  of  the  conversions  which  xlvi. 
St.  Maruthas  made  in  Persia^.  He  was  sent  on  one  of  those  thas  in  "' 
embassies  which  were  then  so    common  between  the  two  Persia. 

*  Socr.  7.  8. 

'  St.  Maruthas  is  said  to  have  been  Though  found  among  his  avowed  and 

sent  by  Theodosius  I.  on  an  embassy  open    enemies,     St.    Chrysostom    had 

to    the    Persian    king    to    recover   the  nevertheless,    in    his    anxiety   for    the 

relics    of    several    martyrs.     He    sue-  success  of  his  Persian  labours,  written 

Deeded    in   the   object  of  his   mission,  him  two  letters ;  and  though   he   had 

and  deposited  them  in  a  city  which  he  obtained  no  reply  to   these,  he   again 

built  under  the  Emperor's  auspices  on  endeavours  on  this  occasion  to  open  a 

the  confines  of  Persia  and  Sophene,  or  correspondence  with  him.     The  narra- 

Sopharene,  a  province  of  Mesopotamia.  tive  in  the   succeeding  chapter  refers 

To  this  he  gave  the  name  of  Martyro-  to  a  subsequent  period,  the  first  of  the 

polls,  and  becaine  himself  its  first  Bi-  two   embassies  there  mentioned  being 

shop.     We  find  him  at  Constantinople  placed  by  Socrates  about  the  accession 

just  before   the  Council  of  the   Oak  ;  of  St.  Cyril  to  the  see  of  Alexandria, 

and  he  appears  from  this  letter  to  have  i.  e.  about  A.  D.  412  :  and  the  second 

returned  immediately  on  its  termina-  was  shortly  before  the  death  of  Isde- 

tion  to  Persia,  and  to  have  visited  Con-  gerdes,  which   took   place  A.  D.    420. 

stantinople  again,  after  the  commence-  See  Tillem.  xi.  S.  Chrys.  106. 
ment  of  St.  Chrysostom's  second  exile. 


90  ECCLESIASTICAL  HISTORY.         [book  xxi. 

.  D.  412.  nations.  The  King  of  Persia  saw  tlie  piety  of  Maruthas, 
paid  him  great  honour,  and  listened  to  him  as  to  a  person 
truly  beloved  of  God.  The  Magi,  who  were  in  high  authority 
with  the  King,  were  alarmed,  fearing  he  might  convert  the 
King  to  Christianity ;  and  their  fears  were  increased  because 
he  had  delivered  him  from  a  pain  in  the  head,  which  had 
tormented  him  a  long  while,  and  which  they  had  been  unable 
to  cure.  For  this  reason  they  concealed  a  man  under  ground, 
at  the  place  where  burned  a  perpetual  fire,  which  the  Per- 
sians worshipped ;  and  when  the  King  came  to  pray,  as  usiial, 
they  instructed  this  man  to  cry  out  aloud,  that  the  King 
should  be  driven  from  the  place,  because  he  had  done  im- 
piously in  looking  upon  the  Priest  of  the  Christians  as  a 
friend  of  God.  Isdegerdes  (for  this  was  the  King's  name) 
hearing  these  words,  was  anxious  to  dismiss  Maruthas  not- 
withstanding the  respect  he  had  for  him.  Maruthas,  how- 
ever, gave  himself  to  prayer,  and  discovered  by  revelation  the 
imposture  of  the  ISIagi.  He  then  said  to  the  King  :  "  Suffer 
"  not  yourself,  O  King,  to  be  imposed  on,  but  when  you 
"  again  hear  that  voice,  give  orders  to  search  under  ground, 
"  and  you  will  find  out  the  cheat ;  for  it  is  not  the  fire  that 
"  speaks."  The  King  believed  him,  and  returning  to  the  place 
where  the  perpetual  fij*e  burned,  and  again  hearing  the  same 
voice,  caused  the  earth  to  be  dug  up,  and  discovered  the  man 
who  spoke.  So  highly  incensed  was  he  at  the  discovery,  that 
he  ordered  the  tenth  part  of  the  Magi  to  be  put  to  death,  and 
told  Maruthas  to  build  churches  wherever  he  pleased. 

From  that  time  Christianity  began  to  spread  amongst  the 
Persians.  Maruthas  returned  to  Constantinople,  and  was 
A.D.  420.  soon  after  sent  back  on  another  embassy' ;  the  Magi  looked 
for  other  means  to  prevent  the  King  from  receiving  him. 
They  artfully  diflFused  a  nauseous  odour  in  a  place  where  the 
King  used  to  pass,  and  accused  the  Christians  with  being  the 
cause  of  it.  But  the  Kiug,  who  already  suspected  the  Magi, 
made  a  strict  enquiry  after  the  real  authors,  and  discovered 
that  this  also  was  the  work  of  the  Magi.  He  punished  several 
of  them  in  consequence,  and  shewed  more  honour  than  ever 
to  ISIaruthas,  favoured  the  Romans,  and  embraced  their  friend- 
ship. He  was  himself  almost  converted  to  Christianity,  on 
the  sight  of  another  miracle;  for  his  son  being  tormented 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  91 

witli  an  e^dl  spirit,  Marutlias  and  the  Bishop  of  Persia,  whose  a.  d.  420. 
name  was  Abda  or  Ablaat,  delivered  him,  by  their  prayers 
and  fasting. 

St.  Flavian,  Bishop   of  Antioch,   died  about  the  time  of    xlvii. 
St.  Chrysostom's  banishment^,  without  having  consented  to  st.  Flavian. 
his    condemnation  ^.     He   had   held   that    see   twenty-three  P?n'hynus 

''  riisnop. 

years.  The  people  were  all  inclined  to  choose,  for  his  sue-  ^-  d.  404. 
cesser,  the  Priest  Constantius,  who  had  served  in  that  Church  p.  57.' 
from  his  infancy.  He  first  attended  the  Bishop  as  a  kind  of  2^  g^J^  s  24 
secretary;  and  discharged  his  duty  free  from  any  reproach 
of  self-interestedness.  Afterwards  he  was  made  Reader,  then 
Deacon ;  and  he  hved  in  perfect  purity  of  hfe,  preserving  the 
state  of  celibacy.  He  led  an  ascetic  life,  and  often  abstained 
from  eating  till  the  evening,  that  he  might  administer  con- 
solation to  the  afflicted.  He  was  quick  to  understand,  slow 
to  punish  J  meditative,  thoughtful,  and  charitable ;  just  in 
judgment,  patient  under  injuries,  and  persuasive;  his  coun- 
tenance was  grave,  his  eye  severe,  and  his  step  quick.  His 
face  wore  a  smile  even  in  sickness.  Such  was  the  character 
of  the  Priest  Constantius,  the  friend  of  St.  Chrysostom,  to 
whom  this  Saint  wrote  several  letters,  and  who  came  to  meet 
him  at  Cucusus. 

There  was  in  the  same  Church  of  Antioch  a  person  named 
Porphyrins^,  who  had  long  exercised  the  functions  of  a  Deacon,  3  paii.  Vit. 
and  afterwards  of  a  Priest,  without  ever  having  rendered  a  ^'  ^^' 
single  spiritual  ser^dce  to  the  Church.  He  was  ever  opposed 
to  the  good  Bishops  of  the  neighbourhood,  and  as  he  was 
a  native  of  Constantinople,  he  had  great  interest  with  the 
magistrates'",  and  managed  so  well  by  his  intrigues,  as  to 
prevent  the  ordination  of  proper  men,  and  compelled  the 
Bishops,  almost  against  their  wills,  to  ordain  unworthy 
persons.  His  morals  were  corrupt,  and  he  was  accused  of 
the  most  abominable  debaucheries.  He  was  attended  by 
charioteers  of  the  Cu'cus,  and  dancers  who  ate  at  his  table. 
It  appeared  by  several  informations  which  were  laid  before 
the  magistrates,  that  he  was  the  friend  and  protector  of  cer- 
tain enchanters.    It  was  this  Porphyrins  who  was  the  subject 

■"  The  expression  in  Palladius,  "are  city,  and   gained   over  the    authorities 

IJ.eyi(Trr]s  Siu  iroKeais,  K.r.\."  ma.y  raean  there;  and  this  is  the  sense  in  which 

nothing  more  than  that  Porphyrins  was  it  is  understood  by  Tillemont,  torn.  xi. 

a  native  of  Antioch,  the  metropolitan  Const,  p.  408. 


92  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  404.  of  one  of  the  articles  of  accusation  against  St.  Chrysostom 
^  at  tlie  Council  of  the  Oak,  because  he  would  have  persuaded 
'  Supr.  18.  Eutropius  to  banish  him'.  After  the  death  of  Flavian,  he 
resolved  to  be  made  Bishop  of  Antioch,  and  began  by  re- 
'  Pall.  Vit.  mo^dng  Constantius^  He  wrote  to  the  Bishops,  who  had 
^'  '^''  interest  at  Coui-t,  and  obtained  an  order  from  the  Emperor, 
for  his  banishment  to  the  Oasis  as  a  seditious  person.  Con- 
stantius,  however,  having  received  notice  of  this,  made  his 
escape  to  Cyprus,  by  the  help  of  some  of  his  friends.  Por- 
phyrins arrested  two  other  Priests,  Cyriacus  and  Diophantus, 
who  were  likewise  friends  of  St.  Chrysostom,  and  he  kept 
concealed,  for  the  execution  of  his  design,  the  Bishops  Acacius, 
Severian,  and  Antiochus.  He  chose  his  time  when  the  people 
of  Antioch  were  gone  to  the  town  of  Daphne  to  some  games 
which  occurred  every  four  years,  in  imitation  of  those  at 
Olympia.  He  entered  the  church  with  his  three  Bishops 
and  some  clergy,  ordered  the  doors  to  be  shut,  and  was  or- 
dained in  private,  with  such  great .  precipitation,  that  they 
did  not  even  finish  the  prayers,  for  fear  of  being  discovered ; 
after  which,  Severian  and  his  friends  retired  by  the  moun- 
tains. 

When  the  people  returned  to  the  city,  they  were  informed 
of  Porphyrins'  ordination.  They  kept  qiiiet  that  night,  but 
the  next  day  ran  in  a  body  Avith  fire  and  faggots,  to  burn  Por- 
phyrins in  his  house.  He  applied  to  Count  Valentinus,  and 
having  bribed  him  with  considerable  presents,  persuaded  him 
to  lead  to  his  assistance  the  forces  destined  to  march  against 
the  Isaurians.  They  fell  upon  the  people,  who  were  gone  out 
of  the  city  to  pray  in  an  uncultivated  field,  and  the  cross  which 
they  bore  on  their  shoulders  was  trampled  under  foot.  In  the 
mean  while  the  Isaurians  pillaged  Rosus  and  Seleucia.  Soon 
after  Porphyrins  sent  a  despatch  to  Court,  and  obtained  the 
1^  t'VKT^-  place  of  Captain  of  the  Watch ^  at  Antioch,  for  a  corrupt  and 
'ra/'xas]  cruel  old  man,  who  helped  him  to  oppress  the  people.  And 
thus  lie  compelled  them  to  assemble  with  him  in  his  church 
in  outward  form,  though  they  cursed  him  inwardly  in  their 
hearts.  But  the  most  considerable  among  the  clergy  would 
not  come  near  the  walls  of  the  church,  but  held  private  meet- 
ings with  the  ladies  who  were  most  distinguished  by  their 
rank  and  fortune.     This  division   spread  throughout   Syria 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  93 

and  Egypt,  and  was  the  cause  of  a  law ',  dated  the  eighteenth  a.  D.  404. 
of  November,  in  the  same  year  404,  directed  to  Eutychian,  '  Cod. 
Praetorian  Prsefect,  commanding  the  governors  of  provinces  Tit  °i.  de 
to  prohibit  the  unlawful  meeting  of  the  Catholics,  who  de-  jiiyiuisup- 
spised  the  holy  churches  to  assemble  in  other  places;  and 
directing  that  those  who  should  absent  themselves  from  the 
communion  of  the  most  venerable  Bishops  Arsacius,  Theo- 
philus,   and  Porphyrins,   should   be    forthwith   expelled  the 
Church.      It    is    beUeved    that    Porphyrins    had    earnestly 
solicited  this  law ;  and  he  was  accused  of  melting  down  the 
holy  vessels  after  his  ordination,  to  make  presents  to  the 
magistrates  who  protected  him^.  2  p^ii.  vit. 

There  happened  several  accidents  which  were  looked  upon  ^'^j  yjjj 
as  Divine  judgments   for   the   persecution   excited    against  Punish- 
St.  Chrysostom^.     On  Friday  the  thirtieth  of  September,  in  the  Schis- 
the  same  year  404,  at  two  o^clock  in  the  afternoon,  there  fell  "  ^^^J' 
at  Constantinople,  and  in  the  neighbovirhood,  hail-stones  as  Pasch. 
large  as  walnuts ;  and  on  the  Thursday  following,  the  sixth  Socr.  6. 19. 
of   October,   the    Empress  Eudoxia    died,   after   being   pre-    °^'   '  *■  ' 
maturely  deUvered  of  a  dead  child**.    Cyrinus,  Bishop  of  Chal- '  Chr. 
cedon,  who  was  always  censuring   St.  Chrysostom,  died  of  p*(i43. 
the  hurt  which  he  received  by  St.  Maruthas^  treading  acci-  t^%-f' 
dentally  on  his  foot :  his  leg  was  cut  several  times  for  it,  but  Eunap.  ap. 
the  disease  attacked  the  other  leg,  and  then  spread  over  his  77. 
body,  till  at  last  it  proved  incurable.     Others  perished  by 
different   deaths,   or  were  afflicted  with  horrid  distempers. 
One  man  fell  down  a  flight  of  steps,  and  was  killed^ ;  another  ^  Pal.  Vit. 
was  tormented  with  the  gout  in  his  feet ;  another  died  sud- 
denly, lea\'ing  behind  him  an  intolerable  stench^.     Another  *  ibid.p.62. 
had  his  entrails  consumed  by  a  slow  fever,  attended  with  the 
pains  of  a  continual  cholic,  and  an  insupportable  external 
irritation ;    another  had  his  feet   swelled  with  the  dropsy ; 
another  was  seized  with  the  gout  in  the  four  fingers  with 
which   he   had    subscribed ;     the   loins    of  another   became 
swollen,  and  the  adjacent  parts  corrupted  with  an  iirfection 
which  produced  worms  :  others  were  troubled  with  midnight 
fancies  of  mad  dogs,  and  Barbarians  sword  in  hand,  making 
hideous  cries.     Another  falling  from  his  horse,  broke  his 
right  leg,  and  immediately  died.     Another  lost  his  speech, 
and  remained  eight  months  in  bed,  without  being  able  even 


94  ECCLESIASTICAL  HISTORY.         [book  xxi. 

A.  D.  404.  to  raise  his  hand  to  his  mouth.     Another,  whose  tongue 
"  swelled  to  such  a   degree  that  it  filled  his  whole    mouth, 
wrote  Ids  confession  on  a  tablet. 

St,  Nilus,  an  illustrious  solitary  of  those  days,  declared  how 
strongly  he  disapproved  of  the  persecution  of  St.  Chrysostom, 
in  two  letters  which  he  wrote  to  the  Emperor  Arcadius ;  in 
'  Nili lib. 2.  the  first  of  which  he    expresses  himself  in  this  manner'. 
^'      '      "  How  can  you  hope  to  see  Constantinople  delivered  from 
"  frequent   earthquakes,    and   fire   from   heaven,   whilst    so 
"  many  crimes  are  there  committed,  and  whilst  vice  reigns 
"  there  with  such  impunity  ?     After  having  banished  the 
"  pillar  of  the  Church,   the  light  of  truth,  the  trumpet  of 
"  Christ,  the  holy  Bishop  John;  how  do  you  expect  that  I 
"  can  grant  my  prayers  to  a  city  stricken  with  the  wrath  of 
"  God,  Whose  thunder  is  every  moment  ready  to  fall  upon 
'^  it ;  I,  Avho  am  wasted  with  grief,  whose  mind  is  distracted, 
"  and  whose  heart  is  wounded,  for  the  excess  of  wickedness 
"which  is  now  committed  in   Byzantium ?^^    In  the  other 
2  Lib.s.     letter  he  says^ ;  "  You  had  no  just  reason  to  banish  John,  the 
P-    '  ■      '<  great  light  of  the  world,  the  Bishop  of  Byzantium ;  and 
"  you  gave  credit  too  easily  to  those  senseless  Bishops.     Do 
\^  fx.7)  avax-  "  penance,  therefore',  for  having  deprived  the  Church  of  his 
ZTiao]  '"    "  ^o  ^Vive  and  so  holy  instructions.^'     In  two  other  letters 
♦  Lib.  2.      besides  he  expresses  his  esteem  for  this  holy  doctor*. 
^"    '"■  ■      St.  Nilus,  who  wrote  in  so  bold  a  manner  to  the  Emperor, 
was  himself  of  Constantinople,  and  one  of  the  first  nobihty 
» Niceph.    there"*.     He  had  been  Prsefect  of  Constantinople,  and  was 
Nili  Narr.    possessed  of  great  riches.     After  having  had  two  sons,  he 
BoU.i. '13!^' thought  they  were   sufficient  to  continue  his  posterity,  and 
•f^"-  take  care  of  him  in  his  old  age.     He  parted  from  his  wife, 

though  she  with  difficulty  agreed  to  it;  and  leaving  his 
youngest  son  with  her,  he  himself  took  the  other,  and  with- 
drew into  sohtude.  He  went  into  Arabia,  as  far  as  the  desert 
of  Mount  Sinai,  and  lived  there  many  years  in  peace,  with 
some  Monks  of  great  holiness.  They  lived  in  caves  or  cells, 
which  they  built  for  themselves,  at  some  distance  from  each 
other.  The  greatest  part  of  them  abstained  from  bread,  and 
only  ate  wild  fruit  and  green  herbs.      Some  of  them  ate 

"  St.  Nilus  had  been   a   disciple  of      53.)     A  further   account  of  him    will 
St.   Chrysostom.    (Niceph.    IK    c.    30,      be  found  in  bk.  22.  ch.  22. 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  95 

but  once  a  week.     They  had  a  Priest  amongst  them,  and  A.  D.  404. 
assembled  in  the  church  every  Sunday,  to  receive  the  Com- 
munion, and  confer  on  spiritual  matters.     Charity  and  hu- 
mility united  them  in  perfect  union. 

In  the  mean  while  measiu'cs  were  in  progress  at  Rome  for     XLix. 
the  restoration  of  St.  Chrysostom  ^     The  first  who  brought  tom  com-^ 
news  of  this  disorder,  was  a  Reader  of  Alexandria,  who  came  fhe'poM 
with  letters  from  Theophilus,  signifying  that  John  had  been  '  Pali.  vit. 
deposed.     The  Pope  Innocent,  having  read  them,  was  sur-  ^' 
prised  at  the  haughtiness  of  Theophilus,  who  wrote  only  from 
himself,  without  explaining  the  reasons  of  the  deposition,  or 
naming  his  coadjutors  in  the  business ;  he  knew  not  what  to 
think,   and  as  the  whole   affair  bore  an  appearance  of  un- 
soundness, he  returned  no  answer.      On  this  a  Deacon  of 
the  Clim'ch  of  Constantinople,  named  Eusebius,  being  at  that 
time  in  Rome  on  some  ecclesiastical  business,  went  to  the 
Pope,  and  presented  a  memorial,  earnestly  conjuring  him  to 
wait  a  little  while,  and  he  would  have  a  discovery  of  the 
whole  plot.     Accordingly,  three  days  after,  there  arrived  at 
Rome  foiu"  Bishops  in  the  interest  of  St.  Chrysostom,  Pan- 
sophius  of  Pisidia,  Pappus  of  Syria,  Demetrius  of  Galatia, 
and  Eugenius  of  Phrygia,  who  delivered  three  letters ;  one 
from  St.  Chrysostom,  the  second  from  the  forty  Bishops  of 
his  communion,  and  the  third  from  his  clergy.     They  all 
three  agreed  with  each  other,  and  gave  a  particular  account 
of  the  disorder  which  had  happened. 

St.  Chiysostom's  letter,  according  to  the  inscription,  is 
directed  only  to  Pope  Innocent ;  but  as  he  proceeds,  he 
speaks  as  if  to  several  persons,  supposing,  without  doubt, 
that  it  Avould  be  read,  as  was  usual,  in  a  Council;  and  at 
the  conclusion  is  intimated,  that  the  same  communicatiou 
had  been  made  to  Venerius,  Bishop  of  Milan,  and  to  Chro- 
matins of  Aquileia^.  St.  Chrysostom  says  at  the  beginning,  ^  Paii.  Vit. 
that,  with  the  four  Bishops  abeady  named,  he  had  also  sent  ^' 
two  Deacons,  Paul  and  Cyriacus.  He  gives  a  full  account  of 
the  whole  affair ;  the  complaints  made  to  the  Emperor  against 
Theophilus  of  Alexandria,  his  arrival  at  Constantinople,  his- 
estrangement  from  St.  Chrysostom.  "  Instead  of  justifying 
"  himself,"  he  proceeds,  "  he  summoned  me  to  appear  before 
"  his  Council,  where,  knowing  that  I  had  no  justice  to  expect. 


96  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  404.  "  I  refused  to  appear,  and  represented  that  he  had  no  juris- 
"  diction  over  me.  Still  he  proceeded  against  me,  and  I  Avas 
"  driven  by  force  from  Constantinople.  The  Emperor  re- 
"  called  me,  and  I  returned,  accompanied  by  thirty  Bishops. 
"  Thcophdus  took  flight.  I  desired  the  Emperor  to  assemble 
"  a  Council,  to  take  cognizance  of  what  had  passed.  But  I 
"  could  not  obtain  it :  on  the  contrary,  I  have  been  expelled 
"  a  second  time."  Here  he  relates  the  violence  committed 
on  Easter  Eve,  and  represents  the  consequences  of  this  in- 
justice, and  the  division  vrhich  it  occasioned  throughout  the 
East.  ''  I  therefore  beseech  you,"  he  says  in  conclusion, 
"  to  send  letters,  declaring  null  and  void  whatever  has  been 
"  done  against  me,  and  granting  me  still  your  communion, 
"  as  you  have  done  hitherto ;  since  I  have  been  condemned 
"  without  a  hearing,  and  am  ready  to  justify  myself  before  a 
"  fair  tribunal." 
L.  The  Pope  accordingly  wrote  letters  in  answer  to  these,  in 

putaiions  which  he  granted  his  communion  equally  to  both  parties  ^ 
,°  n'"y-.  He  at  the  same  time  rejected  the  mock  judgment  of  Theo- 
p.  9.  philus,  and  said  that  he  ought  to  call  another  Council  free 

from  all  suspicion,  composed  of  Eastern  and  Western  Bishops, 
excluding  from  the  judges  first  the  friends,  and  then  the 
» Ibid.  p.  10.  enemies  of  St.  Cluysostom.  A  few  days  after  ^  one  of  Theo- 
pliilus'  Priests,  named  Peter,  with  Martyrius,  a  Deacon  of 
Constantinople,  came  to  Rome,  and  delivered  letters  from 
Theophilus  to  the  Pope,  with  some  other  papers,  by  which  it 
appeared  that  John  had  been  condemned  by  thirty-six  Bi- 
['Supr  18.  shops,  of  whom  twenty-nine  were  Eg}^^tians^  These  were 
the  acts  of  the  Council  of  the  Oak.  The  Pope  Innocent, 
having  read  them,  and  seeing  that  the  articles  of  accusation 
against  John  were  inconsiderable,  and  that  he  was  not  him- 
self present  at  the  Council,  continued  to  censure  Theophilus 
for  having  pronounced  so  severe  a  judgment  against  an  absent 
person,  and  answered  him  in  these  words:  "My  brother 
"  Theophilus,  we  retain  you  in  oui-  communion,  both  you  and 
"  our  brother  John,  as  we  have  already  declared  in  our  former 
"  letters,  and  we  shall  say  the  same  whenever  you  write  to 
"  us.  Unless  your  mock  trial  be  succeeded  by  a  legitimate 
"  examination,  we  cannot  possibly,  without  some  reason,  reject 
"  the  communion  of  John.     Therefore,  if  you  are  satisfied 


BOOK  XXI.]  ECCLESIASTICAL  HISTORY.  97 

"  with  tlie  fairness  of  your  judgment,  appear  at  a  Council  a.  d.  404. 
"  whicli,  by  God's  assistance,  shall  be  held,  and  there  unfold 
"  your  accusations  according  to  the  Nicene  canons ;  for  the 
"  Chui'ch  of  Rome  acknowledges  no  other.''  By  this  he 
intended  to  mark  his  disavowal  of  those  of  Antioch.  The 
Pope  having  thus  dismissed  the  deputies  of  Theophilus, 
offered  prayers,  accompanied  with  fasting,  to  implore  of  God 
the  restoration  of  union  to  the  Church. 

Not  long  after,  there  arrived  at  Rome  a  Priest  of  Constan- 
tinople, named  Theotecnus,  who  delivered  letters  to  the  Pope 
from  a  Council  of  about  twenty-five  Bishops  of  St.  Chrysos- 
tom's  party;  giving  an  account  how  he  had  been  expelled 
Constantinople  by  force  of  arms,  and  sent  in  exile  to  Cu- 
cusus,  and  of  the  burning  of  the  church.  The  Pope  gave 
letters  of  communion  to  Theotecnus,  also  for  John  and  those 
of  his  communion,  exhorting  him  with  tears  to  bear  all  things 
patiently,  as  he  was  unable  at  that  time  to  assist  him,  from 
the  opposition  of  certain  powerful  persons.  Soon  after  came  a 
man  of  mean  and  unprepossessing  appearance,  but  full  of 
art,  whose  name  was  Paternus.  He  called  himself  a  Priest 
of  the  Church  of  Constantinople,  and  appeared  from  his 
manner  of  speaking  to  be  highly  incensed  against  St.  Chry- 
sostom.  He  delivered  letters  from  Acacius,  Paulus,  Antiochus, 
Cyrinus,  Severian,  and  a  few  others,  accusing  John  of  ha\dng 
burned  the  church  of  Constantinople.  But  the  clergy  of 
Rome  judged  this  accusation  to  be  false,  because  John,  in  the 
[above-mentioned]  CounciP  of  the  Bishops  of  his  party,  was  ['  eVeVurj}- 
not  even  defended  against  that  charge ;  and  the  Pope  thought  ^*'  '^'"'  * ^ 
these  letters  unworthy  of  an  answer. 

A  few  days  after ^,  Cyriacus,  Bishop  of  Synnada  in  Phrygia, «  Pall.  Vit. 
arrived  at  Rome,  alleging  that  he  had  been  forced  to  fly  from  ^" 
his  diocese  by  reason  of  an  edict  which  ordained  that  whosoever 
would  not  communicate  with  Theophilus,  Arsacius,  and  Por- 
phyrins, should  be  deposed  from  their  Bishoprics,  and  their 
estates  forfeited.  This  was  the  law  made  on  the  eighteenth 
of  November,  404,  which  has  been  already  mentioned  ^     In  '  Cod- 

'  '  ,        .  .  Theod.  16. 

the  mean  while  St.  Chrysostom  having  written  several  letters  Tit.  4.  de 
to  Cyriacus  from  his  place  of  banishment,  and  not  hearing  Rei^e!  *"^' 
from  him,  was  complaining  of  his  silence  *,  but  he  afterwards  ^p  *^202. 
wrote  him  a  consolatory  letter^.     After  Cyriacus,  came  Euly-  f'-  '^^- . 

H  '  al.  14a 


98  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  404.  sius,  Bishop  of  Apamea  in  Bithynia,  who  brought  letters 
from  fifteen  Bishops  of  the  Council  of  John,  and  from  the 
holy  old  man,  Anysius  of  Thessalonica.  The  fifteen  Bishops 
represented  the  desolation  of  Constantinople.  Anysius  ap- 
pealed to  the  judgment  of  the  Church  of  Eome, .  and  the 
account  of  Eulysius  was  in  accordance  with  that  of  Cyriacus. 
A  month  after,  Palladius,  Bishop  of  Helenopolis,  arrived  at 
Rome,  without  any  letters,  saying  that  he  too  had  jdelded  to 
the  fury  of  the  magistrates,  and  shewing  the  copy  of  an  edict 
which  declared  that  if  any  one  should  conceal  a  Bishop  or 
clerk,  or  receive  in  his  house  any  person  in  communion  with 
John,  his  house  should  be  confiscated.  This  is  the  law  of 
'  Cod.  the  twenty-eighth  of  August,  404'.  After  Palladius,  there 
Tit  2.  de*  Came  to  Rome  Germanus  and  Cassian^,  who  both  had  passed 
^Paii'  vu  t^sir  youth  in  the  exercise  of  a  monastic  life,  and  visited 
p-  11-^  together  the  monasteries  of  Egypt.  They  had,  since  that, 
attached  themselves  to  St.  Chrysostom,  who  had  conferred 
the  order  of  Priest  on  Germanus,  and  that  of  Deacon  on 
Cassian ;  they  described  the  violence  their  Church  was  suff'er- 
ing,  and  shewed,  for  the  justification  of  St.  Chrysostom,  an 
inventory  of  the  valuables  not  only  in  gold  and  silver,  but 
also  in  vestments,  which  they  had  delivered  up  in  the  presence 
of  Studius,  Prsefect  of  Constantinople,  Eutychian,  Prsetorian 
Prsefect,  John,  Count  of  the  Treasures,  Eustathius,  Qusestor, 
and  of  the  Tabularii  or  Secretaries. 
'  Soz.  8. 2G.  In  the  mean  time  the  Pope  Innocent  ^  wrote  a  consolatory 
letter  to  St.  John  Chrysostom,  by  Cyinacus  the  Deacon,  ex- 
horting him  to  suffer  patiently,  comforted  by  the  testimony  of 
a  good  conscience.  He  wrote  likewise  to  the  clergy  of  Con- 
stantinople who  paid  obedience  to  John ;  (for  there  were  some 
who  acknowledged  Arsacius ;)  this  was  in  answer  to  the  letters 
they  had  sent  him  by  Germanus  and  Cassian,  and  he  tells 
them  at  the  same  time  that  the  Bishops  Demetrius,  Cyriacus, 
Eulysius,  and  Palladius,  were  already  arrived  in  Rome.  In 
this  letter  Pope  Innocent  laments  the  suftcrings  of  the 
Cliurch  of  Constantinople,  and  particularly  the  intrusion  of 
one  Bishop  into  the  place  of  another,  who  was  yet  living  and 
innocent,  in  contempt  of  the  canons,  declaring  that  he 
acknowledges  no  others  than  those  of  Nicsea,  and  that  those 
composed  by  heretics  ought  to  be  rejected,  conformably  to 


BOOK  XXI.]  ECCLESIASTICAL  HISTORY.  99 

the  Covmcil  of  Sardica,  however  reasonable  they  might  be  in  a.  d.  404. 
other  respects.      To  remedy  all  these  eAdls_,  he  says  that  a 
general  Council  is  necessary,  and  that  he  had  declared  long 
before  that  one  ought  to  be  convened.     In  the  mean  time  he 
exhorts  them  to  patience,  and  confidence  in  God. 

In  the  same  year,  404,  he  wrote  a  decretal  letter  to  St.  Vic-       lI. 
tricius,  Bishop  of  Rouen  \  in  answer  to  a  request  which  he  had  J^^  ^,'^[[^" 
made  to  send  him  the  rules  observed  by  the  Church  of  Rome  °}^^^'  ^j." 

•'  shops  of 

on  various  points  of  discipline.     Pope  Innocent's  answer  was  Gaul, 
not  calculated  to  introduce  any  innovation,  but  only  to  pre-  Ep"  2°%5. 
serve  the  ancient  traditions.    His  decretal  contains  fthirteenl  ^""'^''-  ?.': , 

...  -^  (Man3.  111.) 

articles  not  unlike  those  of  the  decretals  of  Pope  Siricius  to 
Himerius  ^,  most  of  them   relating  to  ordinations,  and  the  2  supr.  is. 
continence  of  the  clergy.     He  declares  that  marriage  con-  ^^" 
tracted  before  Baptism  makes  him  who  contracts  another  after 
Baptism  guilty  of  bigamy ;  because  marriage  is  not,  like  sin  ^,  =*  c.  5,  6. 
effaced  by  Baptism.     He  says  that  a  woman  who,  during  the 
life  of  her  husband,  has  been  married  to  another,  cannot  be 
admitted  to  penance  till  after  the  death  of  one  of  them ;  and 
that  the  same  ought  to  be  observed  in  the  case  of  a  veiled 
vii-gin,  who  shall  marry  in  violation  of  her  vows  *.     That  is,  ^  c  12. 
in  these  cases  the  Church  delivered  up  the  guilty  to  the  mercy 
of  God,  and  would  not  admit  them  to  the  Sacraments.     The 
decretal  is  dated  on  the  fifteenth  of  the  calends  of  March, 
under  the  Consulship  of  Honorius  and  Aristsenetus,  that  is, 
on  the  fifteenth  of  Februarj^,  404. 

The  Pope  was  personally  acquainted  with  St.  Yictricius, 
who  had  been  at  Rome,  and  St.  Paulinus   hoped  that  he 
would  have  come  to  visit  him  at  Nola  \     He  had  formerly  ^  Pauiin. 
seen  him  with  St.  Martin  at  Vienna,  and  entertained  parti-  ai!'27,'28.' 
cular  esteem  for  him.     St.  Paulinus  being  disappointed  of 
that  pleasure,  and  having  only  received  a  letter  from  him, 
sent  him  an  answer  ^,  in  which  he  especially  praises  him  for  ^  Ep.  37. 
his    apostolical  poverty.     Some   time    afterwards,   going   to  ^ '  ^  ' 
Rome,  as  usual,  to  the  feast  of  the  Apostles ',  he  there  found  ['  Ep.  la 
Paschasius,  a  Deacon  of  the  clergy  of  Rouen,  a  disciple  of  ** " 
St.Victricius,  and  a  companion  of  his  travels;  and  notwith- 
standing Paschasius'  impatience  to  return  into  Gaul,  St.  Pau- 
linus took  him  with  him  to  Nola,  and  detained  him  there 
some  time.    From  him  he  learnt  the  early  life  of  St.  Victricius®,  "j^'''|J"'-^'' 


100'  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  404.  his  conversion  to  the  faith,  his  confession,  and  the  great 
tilings  which  he  had  done  during  his  Episcopate,  in  carrying 
the  light  of  the  Gospel  on  the  borders  of  the  ocean  to  the 
Morini  and  Nervii,  who  were  still  Barbarians,  and  possessed 
nearly  the  modern  territory  of  Flanders  and  Hainault.  St. 
Victricius  had  built  churches  in  all  those  parts,  in  which 
the  praises  of  God  were  sung,  and  instituted  monasteries  and 
companies  of  virgins,  and  of  widows.  He  is  counted  to  be 
the  eighth  Bishop  of  Rouen,  and  the  Church  honours  his 

•  Mart,       memory  on  the  seventh  of  August  ^ 

°""'  The  letters  of  St.  Paulinus  make  us  acquainted  with  several 

other  Bishops  of  Gaul,  who  were  illustrious  for  their  sanctity. 

St.  Delphiuus  of  Bourdeaux,  and  St.  Alethius  his  successor, 

St.  Exuperius  of  Toulouse,  St.  Simplicius  of  Vienne,  St.  Dio- 

genian  of  Albi,  St.  Dynamius  of  Angouleme,  St.Venerandus 

"  Greg.       of  Clermont,  St.  Pelagius  of  Perigueux  ^.     St.  Paulinus  MTote 

Hist. Franc,  niost  to  Sulpicius  Scvcrus,  who  is  famous  for  his  writings. 

^'  ^^"  He  was,  like  himself,  of  Aquitaine,  and  is  supposed  to  have 

'  Gennad.   been  a  native  of  Agen^.     He  embraced  the  Christian  religion 

20.  .  .  7  . 

in  the  prime  of  his  age,  being  married,  rich,  and  in  great 

*  Pauiin.     renown  for  his  eloquence  '*.     He  was  a  disciple  of  St.  Martin 

'of  Tours,  whose  life  he  wrote  whilst  he  was  still  living,  and 

after  his  death  added  various  particulars  in  his  dialogues  and 

letters.   His  most  elaborate  work  is  the  Sacred  History,  divided 

into  two  books,  which  contain  a  sketch  of  the  course  of 

religion,  from  the  beginning  of  the  world  to  his  own  time, 

5  Pagi.        that  is,  to  the  year  A.  D.  400  **.     He  was  in  Priest's  orders, 

c.  20.         and  must  not  be  confounded  with  the  Bishops  of  the  same 

name. 

Lii.  About  this  time  there  was  a  Council  held  at  Turin,  at  the 

Turin.        request  of  the  Bishops  of  Gaul,  of  which  we  have  a  synodical 

«  Condi,  ii.  epistle  extant,  containing  eight  articles "  °.     The  first  relates 

{Muns.'^iii.   to  Proculus,  Bishop  of  Marseilles,  who  claimed  the  right  of 

!>.  859.)      presidency  and  of  consecrating  Bishops  in  the  province  of 

Narbonensis  Secunda,  on  the  ground  that  either  the  Churches 

properly  belonged  to  his  diocese,  or  that  he  had  ordained 

their  Bishops.     The  Bishops  of  the  country  maintained,  on 

the  contrary,  that  a  Bishop  of  another  pro\dnce  had  no  right 

"   Tliis   Council    h   placed    by    Ba-      397  ;  by  Sirniond,  after  A.  D.  400. 
roniiis  and  Severinus  Binius  in  A.  D. 


BOOK  XXI.]  ECCLESIASTICAL  HISTORY.  101 

to  preside  over  them ;  and  Marseilles  certainly  was  in  the  A.  D.  404. 
province  of  Vienne  ^     The  Council  decreed^  for  the  preserva-  '  Not.sirm. 
tion  of  peace,  that  Proculus  should  have  the  primacy  which  p°i8i6. 
he  claimed^  not   as   a  right  of  the  see,  but   as   a  personal  [,*^gg4;)'"* 
privilege,  accorded  to  his  age  and  merit;  and  that,  accord- 
ingly, during  his  Ufetime,  he  should  preside  over  all  those 
Bishops  whose  Churches  confessedly  belonged  to  his  diocese, 
or  who  had  themselves  been  chosen  out  of  his  disciples ;  so 
that  they  should  honour  him  as  then  father,  and  he  treat 
them  as  his  children.     Proculus  had  been  Bishop  a  long  time ; 
in  the  year  381,  he  was  present  at  the  Council  of  Aquileia  as 
deputy  from  the  Gauls'-^,  and  St.  Jerome  bears  testimony  to  ^  Supr.  is. 
his  faith  and  virtue^,  though  the  words  of  the  Council  of  3  iiie,-.  Ep. 
Turin  seem  to  hint  at  his  being  somewhat  too  jealous  of  his  ^^-  ^^-  ^• 
authority. 

The  Bishops  of  Aries  and  Vienne  were  in  dispute  about 
the   primacy*.      Vienne  was   the   ancient   metropolis;    but^^Concii. 
Aries,  since  the  reign  of  Constantino,  who  had  given  his 
name  to  it,  with  large  privileges,  was  looked  upon  as  the 
second  city  of  Gaul,  the  first  being  Treves  \     The  Council '  Not  Sirm. 

J  ^  ^  p.  1810. 

of  Turin  decreed,  that  of  those  two  Bishops,  the  one  who  (Man?, 
could  prove  his  city  to  be  the  metropolis  should  have  the  ^' 
power  of  ordination ;   granting  them,  nevertheless,  for  the 
preservation  of  peace,  the  liberty  of  having,  each  in  his  re- 
spective province,  a  right  over  the  Bishops  of  the  neighbour- 
ing towns,  and  of  \dsiting  their  Churches  as  metropolitan. 

Felix,  Bishop  of  Treves,  ha^sdng  been  ordained  by  the 
Ithacians,  remained  in  their  communion,  which  was  rejected 
by  the  more  holy  Bishops,  after  the  example  of  St.  INIartin 
and  St.  Ambrose".     The  Bishops  of  Gaul,  who  communicated  «  Supr.  is. 


with  Felix,  sent  a  deputation  to  the  Council  of  Turin  ^ ;  but  ■>  concii. 


7  .    i^„f  ^-  ^7,  59, 
'  Concii. 

the  Council  declared  they  would  not  receive  them,  unless  they  ^-  ^• 

renounced  the  communion  of  Fehx,  in  accordance  with  the 

letters  of  St.  Ambrose  and  of  St.  Siricius,  the  Pope,  which 

were  read  in  the  presence  of  the  deputies,  but  which  are  now 

lost.     It  was  decreed  in  the  same  Council,  that  Bishops  who 

had  made  an  unlawful  ordination  should  for  ever  be  deprived 

of  the  right  of  ordaining  ^.     The  other  decrees  of  the  Council  *  c.  3. 

of  Turin  relate  only  to  private  matters,  or  to  the  confirmation  0  7  ^  p.   g 

of  the  ancient  canons.    AYe  arc  informed  from  other  sources'*,  ad  Afr.  ap. 

Concii.  ii. 
(Mans,  iv.) 


102 


ECCLESIASTICAL  HISTORY.  [book  xxi. 


A.jD.  J04.  that  Lazarus,  since  ordained  Bishop  by  Proculus,  was  con- 
~  demned  by  that  Council  as  a  calumniator,  for  having  falsely 

accused  the  Bishop  Bricius,  who  is  thought  to  be  the  suc- 
cessor of  St.  Martin  in  the  see  of  Tours. 
Liii.  There  was  likewise  a  Council  at  Carthage,  under  the  sixth 

Carthage"^  Consulship  of  Honorius,  on  the  sixth  of  the  calends  of  July, 
•  Dionr      that  is  to  say,  on  the  twenty-sixth  of  June,  404  \  where  it 
Afr!°93^^"'  was  resolved  to  implore  the  assistance  of  the  Emperor  against 
the  violences  of  the  Donatists.     Some  of  the  oldest  amongst 
the  Bishops,  who  had  seen  by  experience  how  useful  the  laws 
against  the  heretics  had  proved  in  forwarding  their  conversion, 
-wished  a  request  to  be  made  to  the  Emperor  that  he  would 
absolutely  prohibit  Donatism,  by  attaching  a  penalty  to  those 
»  Aug.  Ep.  who  should  profess  that  heresy  ^    The  other  Bishops,  amongst 
ad  Bonif     whom  was  St.  Augustine,  proposed  only  to  desire  that  their 
etEp^93'    outrages  might  be  suppressed,  that  the  law  of  Theodosius, 
^|:  ^.-        which  imposed  a  fine  of  ten  pounds  of  gold  upon  all  heretics 
c.  5.  §  17.    in  general,  should  be  applied  to  the  Donatists  in  particular, 
who  disclaimed  the  imputation  of  heresy;  and  that  not  all 
of  them  should  be  subject  to  this  penalty,  but  only  those 
who  should  be  prosecuted  by  the  Catholics,  by  reason  of  their 
outrages. 

The  more  lenient  counsel  was  adopted,  and  the  Bishops 

Theasius  and  Evodius  were  deputed  to  the  Emperor  with  the 

»  Dion.       following  instructions  ^     They  shall  represent,  that  according 

Afi\°93.''"'  to  the  Council  of  the  foregoing  year,  the  Prelates  of  the 

Donatists  have  been  summoned  by  the  mimicipal  officers  to 

come  to  an  amicable  conference.     But  that,  distrusting  their 

cause,  they  have  scarcely  dared  to  make  any  answer,  and 

have  committed  excessive  outrages,  putting  to  death  several 

Bishops  and  clergy,  not  to  mention  laymen ;  that  they  have 

also  invaded  the  churches,  and  taken  possession  of  some  of 

them.     "  It  now  remains  for  the  Emperors  to  provide  for  the 

"  safety  of  the  Catholic  Church,  and  prevent  those  headstrong 

"  men  from  terrifying  the  weak  people  whom  they  cannot 

"  seduce.      The  furious  proceedings  of  the  Circumcelliones, 

"  so  often  condemned  by  the  laws,  are  notorious;   and  we 

"  think  it  lawful  for  us  to  ask  for  assistance  against  them,  as 

"  even  St.  Paul   availed  himself  of  miUtary  aid  against  the 

«  Acts 2.1.    "  conspiracy  of  factious  men'.     We  therefore  request,  that 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  103 

"  the  magistrates  of  towns,  and  proprietors  of  neighbouring  a.  d.  404. 

"  lands,  may  render  true  assistance  to  the  Catholic  Churches  : 

"  that  the  law  of  the  Emperor  Theodosius ',  concerning  the  •  Cod. 

"  ten  pounds  of  gold  laid  upon  all  heretics  giving  or  receiving  Tit?°5!"  ^^' 

"  ordination,  and  on  the  proprietors  of  the  places  where  they  ^^  ^*'"-  ^^■ 

"  meet,   should  be  confirmed   and  executed  on  those  who 

"  assail  the  Catholics,   and  are  prosecuted  by  them.     We 

"  likewise  pray,  that  the  law  which  forbids  heretics  to  give  or 

"  receive,  by  gift  or  testament  ^,  should  be  put  in  execution  =  ibid.  i.  7. 

"  against  those  who  shall  remain  Donatists;  but  not  against    "^'' '®"  ^' 

"  those  who  shall  sincerely  repent  before  they  are  legally 

"  prosecuted.^^ 

It  was  moreover  resolved,  that  letters  should  be  written  in 
the  name  of  the  Council  to  the  Emperors,  and  to  the  great 
ofl&cers,  to  inform  them  that  the  deputies  were  sent  to  Com't 
by  the  consent  of  all;  but  that  it  should  suffice  for  those 
letters  to  be  subscribed  by  Aurelius,  Bishop  of  Carthage,  to 
avoid  delay.  That  they  should  likewise  write  to  the  judges 
of  Africa,  that,  until  the  deputies  should  return,  they  might 
give  assistance  to  the  Catholic  Church,  by  means  of  the 
officers  of  the  cities,  and  proprietors  of  lands.  And  lastly, 
that  letters  should  be  written  to  the  Bishop  of  Rome,  or  to 
the  Bishops  of  the  places  wherever  the  Emperor  might  be 
staying,  to  commend  the  deputies  to  their  care. 

It  was  probably  during  the  time  that  St.  Augustine  resided      Liv. 
at  Carthage,  on  account  of  this  Council,  that  he  wrote  his  spes  and 
two  letters  concerning  the   aflfaii-  of  the  Priest  Boniface  ^.  ^omface. 

.  .  Aug.  Ep. 

This  Priest  had  laid  an  abominable  crime  to  the  charge  of  78.  ai.  137. 
Spes,  a  young  man  li^dng  in  St.  Augustine's  monastery.  "' 
Spes,  on  the  other  hand,  had  retorted  the  crime  upon 
Boniface,  saying  that  he  had  himself  solicited  him  to  it. 
As  there  was  no  proof  on  either  side,  St.  Augustine  was  a 
long  while  perplexed  with  this  affair,  and  could  not  convict 
either  of  them,  though  he  had  a  better  opinion  of  the  Priest, 
and  gave  most  credit  to  what  he  said.  He  consequently 
resolved  to  leave  them  both  to  the  judgment  of  God,  till  Spes, 
whom  he  suspected,  should  give  him  some  grounds  for  ex- 
pelling him  from  his  monastery.  But  in  the  mean  time 
Spes  earnestly  solicited  him  to  promote  him  to  Holy  Orders, 
or  to  give  him  letters  that  he  might  be  ordained  elsewhere ; 


104  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  -104.  to  this,  however,  St.  Augustine  would  not  consent,  by  reason 
of  the  suspicion  under  which  he  lay. 

On  this,  Spes  began  to  demand  the  more  urgently,  that  if 
he  was  refused  ordination,  the  Priest  Boniface  ought  likewise 
to  be  degraded.  To  this  Boniface  was  willing  to  consent, 
rather  than  to  cause  a  scandal,  by  publishing  an  affair  from 
which  he  could  not  justify  himself  before  mankind.  But 
St.  Augustine  found  a  middle  course,  which  was  to  make 
them  both  agree  to  repair  to  Nola,  to  visit  the  tomb  of 
St. Felix;  which  agreement  was  reduced  to  writing.  St.  Au- 
gustine was  assured  that  God  would  oblige  the  guilty  person 
to  confess  his  crime.  He  had  witnessed  a  miracle  of  that 
kind  at  Milan,  in  the  case  of  a  thief,  who,  going  to  the  tomb 
of  a  saint  to  make  a  false  oath,  was  forced  to  own  the 
robbery.  The  tomb  of  St.  Felix  was  famous  for  the  number 
of  miracles  which  were  performed  there ;  and  St.  Augustine 
was  sure  of  being  better  informed  of  what  should  pass  there 
than  elsewhere,  by  means  of  his  friend  St.  Paulinus  who  was 
living  there.  Boniface  and  Spes  were  to  repair  thither  pri- 
vately and  unknown.  Boniface  did  not  so  much  as  take 
letters  with  him,  to  shew  that  he  was  a  Priest,  that  he  might 
be  treated  in  the  same  manner  as  his  adversary. 

St.  Augustine  desired  to  conceal  this  affair  from  the  Church, 
being  apprehensive  of  the  scandal  it  would  occasion.  Never- 
theless it  got  abroad,  and  a  demand  was  made  that  the 
name  of  Boniface  should  be  struck  off  the  catalogue  of 
Priests.  St.  Augustine  wrote  first  to  Felix  and  Hilarinus, 
two  of  the  chief  persons  amongst  the  Catholics  of  Hippo, 
telling  them  that  he  could  not  lalot  out  the  name  of  Boniface 
from  among  the  Priests,  because  he  had  not  convicted  him  of 

'  [•,!>.  77.  any  crime,  and  was  himself  persuaded  of  his  innocence  ' :  that 
the  cause  was  then  depending  on  the  judgment  of  God,  and 
that  any  such  pre\dous  decision  would  be  an  insult  to  Him  : 
just  as  in  secular  judgments,  inferior  judges  dare  not  attempt 
any  thing  to  the  prejudice  of  an  appeal.     He  then  Avrote  to 

*  Ep.  78.  his  clergy  and  people,  a  letter  full  of  tenderness  and  charity ', 
to  support  them  under  this  scandal ;  in  which  he  consents 
(according  to  their  request)  to  erase  the  name  of  Boniface 
from  tlic  book  which  was  read  in  the  church,  that  they  might 

[icw  1 1   ^^^^  "°  occasion  to  the  unbelievers  \     He  says  in  this  letter, 

12.]  '"' 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  105 

that ',  "  though  God  be  every  where  present,  and  ought  to  a.  p.  404. 

"  be  worshipped  in  spirit  and  truth,  yet  it  is  not  for  us  to  '  §  3. 

"  sound  the  depth  of  His  counsels,  or  enquire  why  He  works 

"  miracles  more  in  one  place  than  in  another.^'     Then  he 

reprimands  his  people  for  upbraiding  the  Donatists  with  the 

fall  of  two  Deacons  who  had  come  over  from  them  ^.     "  We  ^  §  8. 

"  ought  not,"  he  says,  "  to  upbraid  them  with  any  thing, 

"  except  because  they  are  not  Catholics,  that  we  may  not 

"  imitate  the  accusations,  for  the  most  part  false,  which  they 

''  spread  against  the  Church."     He  takes  God  to  witness  V  §  9- 

that  as  he  had  never  found  better  churchmen  than  those  who 

had  profited  in  the  monasteries,  so  he  had  never  found  worse 

than  those  who  had  fallen  in  them. 

At  the  end  of  this  year,  St.  Augustine  convinced  Fehx  the       LV. 
Manichee,  in  a  public  conference.      He  was  one  of  their  between"^^ 
elect,  and  of  their  doctors,  and  came  to  Hippo  to  spread  his  t^n/g^u"^' 
error  \     Though  unskilled  in  literature,  he  had  more  cun-  Felix. 
ning  than  Fortunatus,  with  whom   St.  Augustine  had  dis-  Ret" "2.  8. 
puted  in  the  year  393 ^.     After  the  first  conference,  in  which  y^^^^^Q 
Felix  boasted  that  he  would  maintain  the  truth  of  the  writ-  [Tiiiem. 

1  .   1    xiii.  S.Aug. 

mgs  of  Manes,  a  second  conference  was  agreed  on,  which  154.] 
was  held  publicly  in  the  church  of  Hippo,  and  of  which  we  39."^^" 
have  the  acts  written  by  the  hands  of  public  notaries,  dated 
the  seventh  of  the  ides  of  December,  under  the  sixth  Con- 
sulship of  Honorius ;  that  is  to  say,  on  the  seventh  of  De- 
cember, 404. 

St.  Augustine  took  into  his  hand  the  letter  of  Manes, 
which  the  Manichees  call  the  Letter  of  the  Foundation  °.  *  Aug.  viii. 
Felix   acknowledged   it,    and   read   the   beginning    himself,  cum  Fei. 
where  Manes  called  liimself  an  Apostle  of  Jesus  Christ.  '•  ^'  *• 
Then  St.  Augustine  said  to  Fehx,  '^  Prove  to  us  how  this 
"  Manes  is  an  Apostle,  for  we  do  not  find  him  in  the  Gospel. 
"  We  know  him  who  was  ordained  in  the  room  of  Judas,  viz. 
"  St.  Matthias ;  and  him  who  was   afterwards  called  from 
"  heaven  by  the  voice  of  the  Lord."     Felix  replied  ^ ;  "  Can '  c.  2. 
"  your  Holiness  prove  how  Christ  hath  fulfilled  His  promise 
"  to  send  the  Holy  Ghost?"     St.  Augustine  read  that  pro- 
mise in  the  Gospel  of  St.  Luke*,  parallel  to  that  in  St.  John®, »  Luke  24. 
Avhich  Fehx  had  quoted.     Then  he  read  the  beginning  of  the  9  john  m. 
Acts  of  the  Apostles,  and  the  descent  of  the  Holy  Ghost.  '^- 


106  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  404.  Felix  said^  "  Since  you  say  that  the  Apostles  received  the 

'  Aug.  viii.  "  Holy  Ghost,  give  me  one  of  them  who  may  either  teach  me 

cum  Fei.     "  what  Manes  hath  taught  me,  or  else  demolish  his  doctrine/' 

I'c'f'        St.  Augustine  replied ^j  "The  Apostles  were  taken  from  the 

"  world  before  the  errors  of  Manes  were  invented.     There- 

"  fore  it  is  that  we  do  not  find  among  their  writings  any 

"  which  dispute  against  him  by  name :  nevertheless  I  will 

"  read  to  you  what  the  Apostle  St.  Paul  hath  foretold  of 

"  your  sect ;"  and  having  turned  to  the  Epistle  to  Timothy, 

'  1  Tim.      he  read  that  place  where  it  is  said,  that  ^  "  in  the  latter  times 

^'   '  "  some  shall  depart  from  the  faith,  giving  heed  to  seducing 

"  spirits,  forbidding  to  marry,  and  commanding  to  abstain 

"  from  meats,  which  God  hath  created  to  be  received  with 

"  thanksgiving."     Then  he  urged  Felix  to  declare  whether 

he  believed  that  all  meats,  proper  for  the  nourishment  of 

man,  were  pure,  and  that  marriage  was  lawful. 

^  c.  9.  Felix,  instead  of  answering  St.  Augustine,  said^,  "  You  say 

"  that  the  Holy  Ghost  is  come  in  Paul.     Notwithstanding, 

>  I  Cor.      "  he  saith  in  another  epistle^  that  our  knowledge  is  imper- 

"  feet,  and  that  when  perfection  shall  come,  bur  knowledge 

"  will  be  destroyed.     Manes  is  come,  and  hath  taught  us  the 

"  beginning,  the  middle,  and  the  end :  he  has  instructed  us 

"  in  the  creation  of  the  world,  the  causes  of  day  and  night, 

"  the  courses  of  the  sun  and  moon ;  and  as  we  have  not 

"  found  these  things  in  Paul,  nor  yet  in  the  writings  of  the 

"  other  Apostles,  we  believe  him  to  be  the  Paraclete."    *'  We 

»  c.  10.        "  do  not  read  in  the  Gospel,"  replied  St.  Augustine"^,  "  that 

"  Christ  hath  said,  '  I  send  you  the  Paraclete  to  instruct 

"  you  concerning  the  course  of  the  sun  and  moon.'      His 

"  design  was  to  make  Christians,  not  mathematicians.     It 

"  is  enough  for  men  to  know  so  much  of  those  things  as  is 

"  needful  for  the  use  of  life,  and  this  they  are  taught  in  the 

"  schools.    If  not,  I  ask  you,  how  many  stars  there  are  ?  and 

''  you  are  bound  to  answer  me,  since  you  pretend  that  the 

"  Holy  Ghost  hath  taught  you  matters  of  this  nature.    But 

"  in  the  mean  time,  I  will  explain  to  you  what   St.  Paul 

"  saith  concerning  the  imperfection  of  our  knowledge.     He 

"  speaks  of  the  state  of  this  life,  and  to  prove  that  he  does 

"  so,  sec  what  he  saith  :  '  For  now  we  see  through  a  glass 

i.j'  I  "'■      "  '  darkly,  but  then  face  to  face^'     Tell  me,  since  you  pre- 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  107 

"  tend  that  the  Apostle  here  spoke  of  the  time  of  Manes,  a.  p.  404. 
"  do  you  now  see  God  face  to  face  ? " 

FeKx  said',  "  I  have  not  strength  to  resist  yoiu'  power,  for  '  c.  12. 
"  the  dignity  of  a  Bishop  is  great,  nor  can  I  resist  the  laws 
"  of  the  Emperors ;  and  I  have  already  desired  you  to  teach  me 
"  briefly  what  is  the  Trutli.^^  St.  Augustine  having  recapitu- 
lated in  few  words  all  that  had  been  hitherto  said,  and  shewn 
that  Felix  was  unable  to  answer  him,  added,  "  You  have 
"  said  that  you  fear  the  authority  of  a  Bishop,  though  you 
"  see  with  what  mildness  we  dispute :  these  people  do  you 
"  no  violence,  nor  give  you  any  cause  to  fear;  they  listen 
"  quietly,  as  becomes  Christians.  You  have  said  that  you 
"  fear  the  laws  of  the  Emperors  :  a  man  who  was  filled  with 
"  the  Holy  Ghost,  would  feel  no  such  fear  as  this  in  main- 
"  taining  the  true  Eaith."  Felix  replied,  "The  Apostles  them- 
"  selves  have  feared.'^  "  It  is  true,"  said  St.  Augustine,  "  they 
"  feared  so  far  as  to  conceal  themselves,  not  so  far  as  to 
"  deny  their  faith  when  they  were  apprehended.  Yesterday 
"  you  gave  a  petition  to  the  Curator'-  of  the  city,  declaring  p  or  Mayor. 
"  publicly  that  you  Avould  be  burnt  with  your  books,  if  any  man.]°  ^ 
"  thing  false  were  found  in  them ;  so  confidently  did  you 
"  appeal  to  the  laws  :  and  to-day  you  cowardly  fly  from  the 
"  truth." 

Then  Felix  desired  that  they  would  bring  him  the  writings 
of  Manes,  the  five  authors  whom  he  had  mentioned  the 
day  before,  and  particularly  the  book  which  was  called  the 
Treasiu'c^.  St.  Augustine  insisted,  that  it  was  sufficient  to  ^  c.  14. 
examine  the  Epistle  of  the  Foundation  p,  which  was  one  of 
those  five  books ;  and  continuing  to  read  it,  he  came  to  these 
words  ^ :  "  His  kingdoms  are  founded  on  a  bright  and  happy  *  c  17. 
"  earth,  in  such  sort  that  they  can  never  be  removed  or 
"  shaken,"     St.  Augustine  asked  him,  "  If  God  had  created 

P  None  of  the  books  of  the  Maiii-  pressly  against  this  work  (Aug.  torn, 
chees  have  come  down  to  us  entire.  viii.),  in  wliich  he  first  quotes  the  text 
Of  the  Epistle  of  the  Foundation  (a  of  his  adversary  entire,  and  then  re- 
work of  Manes  himself,  written  pro-  futes  it.  He  has  however  stopped  at 
bably  in  Greek  or  Syriac,  the  title  of  the  place  where  Manes  begins  to  un- 
which  seems  to  confirm  the  conjecture  fold  his  system  of  the  Two  Principles, 
of  Tillemont,  torn.  xiii.  S.  Aug.  112,  and  the  Origin  of  Things,  though  he 
that  it  contahied  all  the  articles  of  his  had  prepared  his  notes  for  the  whole, 
creed),  the  commencement  has  been  (Retr.  2.  2.)  See  Beausobre's  "Histoire 
preserved  in  the  translation  of  St.  Au-  Critique  du  Manicheisme,"  Part  2.  Dis. 
gustine,  who  has  written  a  treatise  ex-  Prel.  §1,2. 


108  ECCLESIASTICAL  HISTORY.         [book  xxi, 

A.  D.  404.  "  tliat  earth,  if  He  had  begotten  it,  or  if  it  was  coeternal 
."with  Him?"  After  several  evasions,  Felix  said'  that  this 
earth  was  neither  created  nor  begotten,  but  coeternal  with 
God;  and  that  there  were  three  things  of  the  same  sub- 
stance, the  Father  unbegotten,  the  Earth  unbegotten,  and 
the  Air  unbegotten.  Then  St.  Augustine  read  these  words ^ : 
"  But  the  Father  of  the  most  blessed  light,  knowing  that 
"  there  woidd  arise  from  darkness  a  great  destruction  to 
"  threaten  His  holy  tEous,  unless  He  opposed  to  it  an  excel- 
"  lent  power,  to  overcome  the  nation  of  darkness,  and  by 
"  its  ruin  secure  an  everlasting  peace  to  the  inhabitants  of 
"light" — On  this  St.  Augustine  said,  "How  could  this  na- 
"  tion  of  darkness  hurt  God,  whose  kingdoms,  he  has  said  a 
"  little  before,  were  built  upon  so  solid  a  foundation,  that 
"  they  could  neither  be  removed  nor  shaken?"  Felix  replied, 
"  If  there  be  nothing  opposed  to  God,  why  was  Christ  sent 
"  to  deliver  us  from  the  bonds  of  death  ?  Why  are  we  bap- 
"  tized  ?  Of  what  use  is  the  Eucharist,  and  Christianity  ?  " 
St.  Augustine  said,  "  Christ  came  to  dehver  us  from  our 
"  sins,  because  we  are  not  begotten  of  the  substance  of  God, 
"  but  created  by  His  Word.  For  there  is  a  great  differ- 
"  ence  between  what  is  born  of  the  substance  of  God,  and 
"  what  He  has  created.  All  that  He  has  created  is  subject 
"  to  change;  but  God  is  not  subject  to  change,  because  the 
"  work  cannot  be  equal  to  the  workman.  But  you,  who 
"  have  just  said  that  the  Father  who  hath  begotten  children 
"  of  light,  and  the  air,  and  the  earth,  and  the  children  them- 
"  selves,  are  all  but  one  substance,  and  that  every  thing  is 
"  equal,  you  must  needs  tell  me  how  that  nation  of  darkness 
"  could  in  any  way  hurt  that  incorruptible  substance." 

Felix  replied^,  "  I  require  time  to  answer  you."  "  How 
"  long?"  said  St.  Augustine  :  "  Till  to-morrow  ?"  Fehx  an- 
swered, "  Give  me  three  days  ;  that  is,  to-day,  to-morrow, 
"  and  the  day  after,  or  till  the  day  after  Sunday,  Avhicli  wiU 
"  be  the  eve  of  the  ides  of  December."  St.  Augustine  granted 
him  the  time  he  desired.  "  But,"  continued  he,  "  if  you 
"  are  not  able  to  answer  on  the  day  appointed,  what  will 
"be  the  result?"  "I  shall  be  vanquished,"  replied  Felix. 
"What  if  you  should  take  flight?"  said  St.  Augustine. 
Felix  answered,  "I   shall  be   guilty  towards  this  city,  and 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  109 

"  every  other,  as  well  as  towards  my  own  laws."  St.  Augus-  a.  d.  404. 
tine  said  to  liim,  "  Say  rather,  If  I  do  so,  may  I  be  declared 
"  to  have  anathematized  Manes."  "  I  cannot  say  that/'  re- 
plied Felix.  Then  St.  Augustine  said,  "  Tell  us  plainly  that 
"  you  intend  to  fly.  No  one  will  detain  you."  Felix  engaged 
not  to  fly,  and  committed  himself  to  the  custody  of  one  of 
those  present,  whose  name  was  Boniface.  Thus  ended  the 
first  day  of  the  conference. 

On  the  day  appointed,  which  was  the  twelfth  of  December,      LVi. 
404,  they  met  again  in  the  church'.     St.  Augustine  having  meeting. 
described  the  state  of  the  question,  Felix  said  that  he  had  ^Ijj"^^!" 
not  been  able  to  prepare  himself,  because  his  books  had  not  Act.  cum 
been  returned  him.     St.  Augustine  replied,  "  Did  you  requii'e 
"  so  much  time  to  find  out  this  evasion?    You  desired  a 
"  delay,  but  you  did  not  ask  for  your  books."     Felix  an- 
swered, "  I  demand  them  now :  let  them  be  given  me,  and  I 
''  will  meet  you  in  two  days ;  and  if  I  am  overcome,  I  will 
"  submit  to  what  you  please."     St.  Augiistine  said,  "  It  is 
"  plain  to  all  that  you  have  no  answer  to  make.     But  since 
"  you  require  yoiu'  books  which  are  kept  under  the  public 
"  seal,  take  them ;  teU  us  which  you  choose  should  be  pro- 
"  duced,  that  you  may  look  at  it  now,  and  then  make  an- 
"  swer."     Felix  kept  to  the  Epistle  of  the  Foundation ;  and 
St.  Augustine   repeated  his   objection,   and    said,    "  If  you 
"  worship  an  incorruptible  God,  in  what  could  that  adverse 
"  nation  which  you  have  framed  in  your  imagination,  be 
"  hurtful  to  Him  ?    If  nothing  could  hurt  Him,  He  had  no 
"  reason  for  mixing  a  part  of  Himself  with  the  nature  of  the 
"demons."     Felix,  to  justify  Manes  ^,   attempted  to  prove «  c.  2. 
by  the  Gospel  and  St.  Paul,  that  there  were  two  natures,  one 
good  and  the  other  evil.     To  which  St.  Augustine  replied^  »  c.  3. 
that  "  whatever  subsists  naturally,  whether  visible  or  invisible, 
"  is  the  work  of  Gon,  and  that  the  origin  of  e\al  is  free  will ;" 
which  he  proved  not  only  by  the  Holy  Scriptures*,  but  even  *  c.  4. 
by  the  books  of  the  Manichees,  by  the  "  Treasure^  %"  and  by  ^  c.  5. 

1  Of  the  "  Treasure,"  or  the  "  Trea-  thian,  an  Arabian  philosopher  and  pro- 
sure  of  Life,"  a  title  perhaps  intended  fessing  Christian,  contemporary  with 
to  imply  that  the  treasure  hid  in  the  Manes,  who  spent  most  of  his  life  in 
field  (Matth.  13.  44.)  had  been  dis-  Palestine,  and  perhaps  visited  Alex- 
covered  by  the  author,  no  notice  has  andria.  Beausobre,  Part  1.  liv,  1.  ch. 
come  down  to  us.  It  was  attributed  2,  and  liv.  2.  ch.  4.  §  6. 
either  to   Manes   himself,   or  to   Scy- 


110  ECCLESIASTICAL  HISTORY.  [book  xxi. 

A.  D.  404.  the  false  "Acts  of  the  Apostles"  of  Leucius"";  and  concluded 
I  Aug.  viii.  by  saying  '\  "  The  God  whom  you  feign,  and  who  subsists 
cum  Pel.  "  only  in  your  imagination,  mixes  a  part  of  himself  unhap- 
2.  c.  6.  <t  p^2y^  purifies  it  shamefully,  and  condemns  it  cruelly."  He 
»  Supr.  19.  shewed,  as  he  had  done  in  the  conference  with  Fortunatus', 
c.  39,  40.  ^j^^^  according  to  the  Manichees,  there  would  be  no  sin  and 
'  c.  8.  no  justice  in  punishing*;  and  that  we  ought  carefully  to  dis- 
tinguish what  is  of  God,  as  proceeding  from  His  substance, 
that  is  to  say.  His  Son;  and  what  He  hath  created  from 
>  c.  15,  &c.  nothing,  like  His  works  \ 

At  last,  after  having  often  repeated  the  same  things,  Felix 
'•  c.  22.  said,  "  Tell  me  what  you  would  have  me  do^"  St.  Augus- 
tine replied,  "  Anathematize  Manes,  the  author  of  these  hor- 
"  rible  blasphemies.  But  do  it  not  against  your  will,  for  no 
"  one  compels  you."  Felix  said,  "  Do  you  condemn  him  first, 
"  that  I  may  condemn  him  after  you."  St.  Augustine  replied, 
"  I  will  do  it  in  writing,  and  would  have  you  do  the  same." 
Felix  said,  "  Condemn  also  the  spirit  that  hath  thus  spoken 
"  by  Manes."  St.  Augustine  took  a  paper,  and  wrote  these 
"  words :  "  I,  Augustine,  Bishop  of  the  Catholic  Church, 
"  have  already  anathematized  Manes  and  his  doctrine,  and 
"  the  spirit  which  hath  uttered  through  him  such  execrable 
"  blasphemies,  because  it  Avas  a  seducing  spirit,  not  a  spirit 
"  of  truth,  but  of  abominable  error :  and  I  do  now  again 
"  anathematize  the  said  Manes  and  his  spirit  of  error."  He 
then  gave  the  paper  to  Felix,  who  likewise  wrote  these 
words  on  it :  "I  Felix,  who  did  believe  in  Manes,  do 
"  now  anathematize  him,  and  his  doctrine,  and  the  seduc- 
"  ing  spirit  which  was  in  him,  and  said  that  God  had  mixed 
"  a  part  of  Himself  with  the  nation  of  darkness ;  that  He 
"  wrought   a  shameful  deliverance   of  this  part,  by  trans- 


'  Leucius,  the  reputed  autlior  of  of  his  "  Acts,"  or  "Voyages  (TrepioSoi) 
many  apocryphal  writings,  including  of  the  Apostles."  Photius  has  left  us 
gospels  bearing  the  names  of  St.  Peter  a  criticism  on  this  work,  which  he 
and  Nicodenuis,  together  with  an  Apo-  strongly  condemns  (Phot.  Bibl.  Cod. 
calypse  ascribed  to  St.  Stephen,  is  114);  and  several  fragments  of  it  are 
maintained  by  M.  Beausobre  to  have  preserved  in  the  acts  of  the  second 
lived  in  the  age  immediately  succeed-  Council  of  Nica;a  (A.  D.  787),  in  one 
ing  the  Apostles,  and  consequently  of  which  St.  John  is  represented  as 
more  than  a  century  before  tlie  birth  condemning  a  portrait  of  himself  pro- 
of Manes  in  A.D.  240.  His  opinions,  cured  by  one  Lycomedes.  (Act.  5.  Lab. 
however,  resembled  those  of  tlie  latter,  vii.  Mans.  xiii.  p.  167.)  See  Beausobre, 
and  the  Manichees  availed  tliemselves  Part  2.  liv.  2.  ch.  2 — 5. 


BOOK  XXI.]         ECCLESIASTICAL  HISTORY.  Ill 

"  forming  His  \irtues  into  females  against  male  demons^  A.  P.  404. 
"  and  into  males  against  female  demons ;  and  finally  at- 
"  tached  tlie  remnants  of  this  part  of  Himself  to  an  eternal 
"  world  of  darkness.  All  this  I  do  anathematize^  with  the 
"  other  blasphemies  of  Manes."  Then  St.  Augustine  and 
Felix  subscribed  the  Acts. 

Some  time  after  St.  Augustine  wrote  against  the  Manichees     Lvn. 
a  Treatise  on  the  Natm^e  of  Good',  shewing  that  God  is  the  „,orks 
sovereign  good,  and  an  unchangeable  natui-e,  while  all  other  jjankhees 
natures,  whether  spiritual  or  corporeal,  proceed  from  Him ; '  Aug. 
that  all,  with  respect  to  nature,  are  good;  what  is  evil,  and 
whence  it  cometh :  how  the  Manichees,  according  to  their 
fictions,  intermixed  e\dl  with  the  nature  of  good,  and  good 
with  the  natui'e  of  evil.     He  quotes  two  passages  of  Manes, 
one  out  of  the  seventh  book  of  his  work  called  the  Treasure, 
and  the  other  out  of  the  Epistle  of  the  Foundation^,  where  ^  Aug.  viii. 
the  source  of  those  abominations  of  which  the  Manichees  Bon.  44,46. 
were  accused,  and  sometimes  convicted,  may  be  plainly  seen. 
For  they  believed  that  parts  of  the  substance  of  light  were 
mixed  by  generation  with  parts  of  the  substance  of  dark- 
ness ;   and  that  they  were  separated  from  them  when  their 
elect  ate  those   bodies  wherein  this  mixture  existed  ^.     A  [^  supr.  19. 
Manichee,  named  Secundinus^,  whom  St.  Augustine  did  not  4  Re"r.*2.ib. 
even  know  by  sight,  wrote  to  him  as  to  a  friend,  and  Avith 
demonstrations  of  respect ;  complaining  of  his  attacking  the 
doctrine  of  Manes  in  his  writings,   and  exhorting  him  to 
acknowledge  the  truth.     For  he  supposed  that  St.  Augustine 
had  renounced  Manicheism  only  out  of  fear,  and  for  the 
sake  of  temporal   honours.      St.  Augustine    ansAvered   him 
in  a  small  treatise  ^  which  he  esteemed  far  the  best  of  all  ^  Aug.  viii. 
which  he  had  written  against  that  heresy.     In  it  he  gives  ^jan. 
the  reasons  why  he  renounced  it,  and  draws  proofs   even 
from  Secundinus'  letter,  to  refute  it.     To  his  argument  of 
the  small  number  of  Manichees,  he  replies,  that  although 
the  greatest  number  be  wicked,  yet  great  crimes  are  rare. 
Therefore,  he  says,  "  See  whether  it  be  not  the  horror  of 
"  your  impiety  which  makes  that  smallness  of  number  you 
"  boast  of." 

About  the  same  time  St.  Augustine  wrote  a  work",  which  "  Retr.2.1]. 
is  lost,  against  a  Catholic  named  Hilarus,  who  had  been  Tri- 


112  ECCLESIASTICAL  HISTORY.         [book  xxi. 

A.  D.  404.  bune,  and  who,  being  incensed  against  the  clergy,  exclaimed 
loudly  against  the  custom,  which  had  then  begun  to  be 
adopted  at  Carthage,  of  singing  psalms  at  the  Altar,  either 

[>  Sec        before  the  offering,  or  during  the  time  of  Communion ' :  at 

f  7io.r  present.  Anthems  only  are  sung. 


END  OF  THE  TWENTY-riRST  BOOK. 


CONTENTS  OF  THE  TWENTY-SECOND  BOOK. 


I.  The  Occupations  of  St.  Chrysostom 
at  Cucusus. 

II.  His  sxiiFerings. 

III.  Deputation    for    him    from    the 
West. 

IV.  Decretal  to  St.  Exuperius. 

V.  Vigilantius  and  his  Errors. 

VI.  Treatise  of  St.  Jerome  against  Vi- 
gilantius. 

VII.  Outrages  of  the  Donatists. 

VIII.  Laws  against  them. 

IX.  Death  of  Arsacius.    Atticus  Bishop 
of  Constantinople. 

X.  Violence  against  the  Deputies  of  the 
West. 

XI.  The  Eastern  Bishops  ill  used. 

XII.  Letters    of    St.    Chrysostom    to 
Rome,  &c. 

Xin.  His  Death. 

XIV.  The  Council  of  Carthage. 

XV.  Laws  of  Honorius  for  the  Church. 
XVL  The  Barbarians  in  Gaul. 
XVII.  The  Sedition  of  Calama. 
XVIIL  Laws  for  the  Church. 

XIX.  Rome  besieged  by  Alaric. 

XX.  Attains  Emperor. 

XXI.  Rome  taken  and  plundered. 

XXII.  The  Romans  dispersed. 

XXIII.  Tumult  at  Hippo  for  Pinianus. 

XXIV.  Letters  of  St.  Augustine  upon 
the  Oath  of  Pinianus, 

XXV.  Disinterestedness  of  St.  Augus- 
tine. 

XXVI.  Law  against  the  Donatists. 


XXVII.  Heretics  prosecuted  in  the 
East. 

XXVIII.  Preliminaries  of  the  Con- 
ference at  Carthage. 

XXIX.  Proposals  of  the  Catholics. 

XXX.  Sermons  of  St.  Augustine. 

XXXI.  Acts  of  Delegation. 

XXXII.  First  Day  of  the  Confer- 
ence. 

XXXIII.  Cavils  of  the  Donatists. 

XXXIV.  Verification  of  the  Subscrip- 
tions. 

XXXV.  Number  of  Bishops. 

XXXVI.  Second  Day. 
XXXVIL  Third  Day. 

XXXVIII.  Question  of  the  Church. 

XXXIX.  Cause  of  Cecilian. 

XL.   Conclusion  of  the  Conference. 

XLI.  Ordination  of  Synesius. 

XLII.  Letter  to  Theophilus,  concern- 
ing a  friend  of  St.  Chrysostom's. 

XLIIL  Affairs  of  Paul  of  Erythrum. 

XLIV.  Other  affairs  of  Cyrenaica. 

XLV.  Excommunication  of  Andro- 
nicus. 

XLVI.  Death  of  Theophilus.  St.  Cyril 
Bishop  of  Alexandria. 

XLVII.  St.  Augustine  intercedes  for 
the  Donatists. 

XLVIII.   His  Employments. 

XLIX.   Council  of  Cirtha. 

L.  Political  Letter  to  Marcellinus. 

LI.  Letter  to  Volusian. 

LII.  Letter  to  Macedonius. 


ECCLESIASTICAL    HISTORY. 

BOOK   XXII. 

A.  D-  404.  The  banishment  of  St.  Cluysostom  only  rendered  him 
Theo^ccu  ^ore  ilhistrious  by  the  virtues  he  practised  \  Being  sup- 
pationsof  plied  with  large  sums  of  money  by  his  friends,  and  par- 
sostora  at  ticularly  by  St.  Olympias,  he  redeemed  many  captives  from 
ucusus.     ^i^g  Isaurians,  and  sent  them  to  their  homes.     He  assisted 

*  isoz.  8. 27.  ^    . 

Pall.  Vit.  the  poor  in  their  wants,  particularly  in  the  time  of  a  famine, 
which  happened  there  during  his  exile.  He  instructed  and 
comforted  those  who  were  not  in  want  of  money,  so  that  he 
gained  the  affection  not  only  of  the  people  of  Armenia, 
among  whom  he  lived,  but  also  of  the  inhabitants  of  the 
neighbouring  countries.  Several  persons  came  to  visit  him 
from  Antioch,  and  other  parts  of  Syria  and  Cilicia.  He 
often  refused  money  that  was   sent  him,  as   appears  by  a 

*  Chrys.  letter  to  a  lady  named  Carteria^ ;  and  by  another  to  a  man 
all'iss. '  of  rank,  named  Diogenes  *.  He  declines  their  liberality, 
sKi.T?,  tleclaring  that  he  had  no  want  of  money,  and  that  he  would 
S8.  freely  ask  when  he  felt  the  need  of  it.     Nevertheless,  after 

he  had  written  this  last  letter,  he  was  so  earnestly  solicited 
by  Aphraates,  who  had  apparently  been  sent  by  Diogenes, 
that  he  yielded ;  but  only  on  this  condition,  that  it  should 
be  employed  for  the  relief  of  the  Churches  of  Phoenicia, 
where  Aphraates  himself  was  going  to  labour. 

For  St.  Chrysostom,  during  his  banishment,  never  ceased 

*  Supr.  21,  to  take  care  of  those  infant  Chiu'ches^;  and  being  informed 

that  the  persecution  was  revived  against  them,  and  that  the 
pagans  in  their  fury  had  killed  or  wounded  several  of  the 
Monks,  he  wrote  a  most  pressing  letter  to  Eufinus  the 
Priest,  to  hasten  thither,  being  persuaded  that  his  presence 
»  Ep.  120.  would  be  sufficient  to  put  an  end  to  all  those  disorders \  He 
**  •  '*'"•  begs  him  to  write  constantly  to  him,  even  on  his  journey ; 
and  promises  him  every  possible  assistance,  both  from  him- 
self and  others :  by  writing  unceasingly  even,  if  necessary, 
to  Constantinople.     Then  he  adds  :  "  As  to  the  rehcs  of  the 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  115 

"  holy  Martyrs,  take  no  thought  about  them ;    for  I  have  a.  n.  404. 
"  just  sent  the  Priest  Terentius  to  the  most  pious  Otre'ius, 
"  Bishop  of  Arabissus',  who  has   a  quantity  of  them  un-  ['  a  town 
"  doubtedly  genuine-;  which  in  a  few  days  I  will  send  to  ne^'cu-"'^ 
"  vou  in  Phoenicia.     Be  dihgent  to  finish  before  winter  the  pf'"*-^  ^ 
"  churches  which  are  not  yet  roofed."     These  last  words  ^mriTa] 
lead  us  to  infer  that  these  rehcs  were  designed  for  the  con- 
secration of  the  Altars  of  these  new  churches  ^.     He  wrote  p  Supr.  20. 
in  the  same  way  to  the  Priest  Gerontius*,  urging  him  to  iEp^'^!'-' 
repair  thither  with  speed  :  assuring  him  that  he  should  stand  ^^-  ^^• 
in  need  of  nothing,  either  for  the  buildings,  or  for  the  neces- 
sities of  the  bretlu-en,  for  that  he  had  charged  the  Priest 
Constantius  to  supply  him.      He  prays  likewise  the  Priest 
Nicolaus^  to  hasten  the  departure  of  Gerontius,  and  to  send  =  Ep.  S3. 
with  him  the  Priest  John,  in  order  to  strengthen  that  falling 
Church,  by  the  help  of  so  many  good  labourers.     The  Priest 
John  accordingly  went  on  that  mission ;  and  St.  Chrysostom 
wrote  to  Symeon  and  Maris,  Priests  and  Monks  of  Apamea, 
entreating  them  to  supply  him  with  more  good  workmen  to 
attend  him  into  Phoenicia^.  "  Ep.  55. 

He  wrote  also  to  the  Priests  and  Monks  who  were  labour- 
ing in  the  instruction  of  the  pagans  of  Phoenicia^;  and  lest '  Ep.  123. 
the  persecutions  should  dishearten  them,  and  induce  them  ^ '  ^^^' 
to  leave  the  country,  he  promises  that  they  shall  want  no- 
thing, either  in  food  or  raiment.     "Let  none  then  terrify 
"  you,"  he  adds  :    "  for  we  have  reason  to  hope  for  better 
"  things,  as  you  will  see  by  the  copies  of  the  letters  from  the 
"  venerable  Priest  Constantius."     He  represents  to  them  the 
courage  of  the  Apostles,  and  particularly  of  St.  Paul,  who 
jireached  even  whilst  imprisoned  and  in  fetters,  and  converted 
the  gaoler^;  and  exhorts  them  to  continue  firm  and  immove-  9  Acts  i(i. 
able ;  saying,  that  he  sends  the  Priest  John  to  comfort  them,  -^' 
and  bid  them  write  to  him,  and  acquaint  him  with  all  then* 
wants.     His  care  was  the  same  for  the  Churches  of  Gothia''; 

"  This  Gothia  was  probably  not  the  Jornandes  de  rebus  Geticis,  p.  95.  ed. 
country  of  the  Visigoths,  who  crossed  Lindenbrogii.)  Hence  the  passage  to 
the  Danube  in  the  reign  of  the  Em-  them  from  Constantinople  was  by  the 
peror  Valens,  and  received  from  him  [Cimmerian]  Bosphorus.  (Supr.  21. 
and  their  Bishop  Ulfilas  the  Arian  45.  So  Tillemont,  xi.  S.  Chrys.  54.) 
heresy,  but  that  of  the  Ostrogoths,  who  They  were  perhaps,  as  Tillemont  con- 
remained  in  the  eastern  part  of  Scythia  jectures,  included  among  the  Nomades 
about   the   mouth    of  the   Don.     (See  mentioned  in  bk.  20.  41. 

i2 


116  ECCLESIASTICAL  HISTORY.        [book  xxii. 

404.  and  he  wrote  to  the  Deacon  Theodulus  about  them,  in  the 


>  Ep.  206.   following  terms  \    "  However  great  the  storm,  however  urgent 

ai.  213.       ,,  ^j^^  endeavours  of  those  who  strive  to  ruin  the  Church  of 

"  Gothia,  fail  not,  yourselves,  to  do  your  part ;  though  you 

"  gain  nothing  else  by  it  (which  however  I  do  not  believe) 

"  the  reward  of  your  good  will  is  always  laid  up  for  you  with 

"  God.     Therefore,  dear  brother,  be  not  discouraged  in  your 

"  care  and  labour.     Above   all  things  pray,   and  continue 

"  daily  to  beg  with  fervency  of  God,  that  He  may  restore 

"  peace  to  His  Church.     Meanwhile  use  all  your  endeavours, 

"  as  I  wrote  to  you  before,  to  gain  time  in  this  affair.^^     He 

undoubtedly  means  the  ordination  of  the  Bishop,  about  which 

"  Supr.2i.  he  had  written- to  St.  Olympias^.     He  likewise  wrote  about 

the  same  to  the  Gothic  Monks,  who  were  in  the  monastery 

3  Ep.207.    of  Promotus  at  Constantinople^. 

St.  Chrysostom  was  informed  that  two  Priests,  whom  he 
had  left  at  Constantinople,  Sallustius  and  Theophilus,  were 
not   zealous  enough  in  encouraging   the  people  who    con- 
tinued faithful  to  him,  and  were  remiss  in  their  attendance 
at  their  meetings  for  DiAdne   Service  ;   that   Sallustius  had 
preached  but  five  times  in  the  interval  between  his  departure 
•    and  October,  and  Theophilus  not  at  all.     He  was  extremely 
*  Ep.  203.    grieved  at  this,  and  wrote  to  them  both  in  very  strong  terms  * ; 
Sail.   Ep.  as  also  to  Theodorus^,  a  friend  of  Sallustius,  and  one  of  the 
ai'^119^%1  I'l^sefect's  officers,  probably  the  same  who  had  conducted  him 
adTheoph.  to  Cucusus.     "  If  it  be  a  calumny,"  said  he  to  them,  "justify 
ai.  lis"       "yourselves;  if  the  truth,  reform.     Consider  what  judgment 
"  such  negligence  may  draw  down  upon  you  from  God.  These 
"  times  of  calamity  are  the  times  for  laying  up  spiritual 
"  riches."     "  And  fear  not,"  he  says  to  Theophilus,  "  to  give 
"  me  an  account  of  your  good  works,  since  in  so  doing  j^ou 
"  only  obey  my  commands." 
II.  The  winter,  always  severe  in  Armenia,  proved  more  than 

usually  so  in  the  year  404 ;  and  St.  Chrysostom,  a  native  of 
A.*D.""405.  ^ntioch,  (where  also  he  had  spent  the  greatest  part  of  his 
life,)  and  now  for  a  long  time  past  an  invalid,  was  extremely 


SulTering.- 
of  St.  Chry 


distressed  by  it.    The  following  is  what  he  wrote  to  St.  Olym- 

Ep.  ad     pias  at  the  beginning  of  the  year  405  ^     "  I  write  to  you  on 

'  my  deliverance  from  the  gates  of  death.     Therefore  I  am 

'  rejoiced  that  those  who  came   from  you   did  not  arrive 


Olymp.  (i. 
al.d. 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  117 

"  sooner ;    for  had  tliey  found  me  in  the  extremity  of  my  A.  D.  405. 

"  illness^  I  coukl  not  easily  have  deceived  you,  by  sending 

"  you  good  tidings.    The  winter,  more  severe  than  usual,  has 

"  increased  my  stomach  complaint ;  and  I  have  passed  these 

"  two  last  months  in  a  condition  worse  than  death,  since  I 

"  had  only  so  much  life  as  left  me  sensible  of  my  sufferings. 

"  All  was  night  alike  to  me,  the  day,  the  morning,  and  the 

"  noon.     I  passed  whole  days  in  bed,  and  tried  in  Aain  a 

"  thousand  inventions  to  protect  myself  from  the  cold.     It 

"  was  to  no  purpose  that  I  kept  fires  burning,  endured  the 

"  smokes,  shut  myself  in  my  chamber  without  daring  to  stir 

"  out,  and  loaded  myself  with  a  hundred  coverings :  all  the 

"  while  I  suffered  excruciating  torments,  continual  sickness, 

"  head-ache,  loss  of  appetite,  and  inability  to  sleep  through 

"  those  long  and  tedious  nights.     But  not  to  pain  you  any 

''  longer ;  I  am  now  recovered  :  the  spring  no  sooner  arrived, 

"  and  the  weather  grew  a  little  milder,  than  all  my  ailments 

"  left  me  of  themselves.     I  am  still,  however,  obliged  to  ob- 

"  serve  a  strict  regimen  in  my  diet,  and  to  eat  but  little,  that 

"  my  digestion  may  be  easier.^^ 

And  in  another  letter  to  the  same ' :  "  Since  you  desire  to  '  Ep.  ad 
"  hear  from  me,  I  write  to  tell  you  that  I  am  recovered  from  H'^i")''  ^^" 
"  my  great  illness,  though  I  yet  feel  some  effects  of  it ;  T  have 
''  good  physicians,  but  we  are  in  want  here  of  remedies,  and 
"  other  things  necessary  to  restore  a  wasted  body.     We  even 
"  now  foresee  a  famine  and  plague :  and  to  increase  our  mis- 
"  fortunes,   the   continual  incursions   of  robbers   make  oiu' 
"  roads  impassable.     Therefore  I  pray  you  not  to  send  any 
"  one  here  :  for  I  fear  it  might  be  the  cause  of  their  being 
"  murdered,   which,   as  you  well  know,  would  exceedingly 
"  afflict  me."     He  wrote  in  the  same  manner  to  a  Deacon 
whose  name  was  Theodotus^     "  It  was  no  slight  comfort  to  ^  Ep.  140. 
"  me  in  this   solitude,   to  be    able    constantly  to  write   to  "^ ' 
'^  you :  but  the  incursions  of  the  Isaurians  have  deprived  me 
"  even  of  this ;  for  they  have  begun  to  appear  again  with 
"  the  spring ;  they  are  spread  over  the  country,  and  have 
"  made  aU  the  roads  impassable.     They  have  ah-eady  taken 
"  some  ladies  of  rank,  and  murdered  several  men."     Then 
he  continues ;  "  After  having  suffered  \exj  much,  during  the 
"  winter,  I  am  now   somewhat  better,  though   still  uneasy 


'  Ep.  6 
al.  ]04 


118  ECCLESIASTICAL  HISTORY.        [book  xxii. 

"  from  the  unusual  severity  of  the  weather :  for  we  are  still 
"  iu  the  depth  of  winter ;  but  I  hope  that  the  fau'  weather 
"  of  summer  will  disperse  the  remains  of  my  illness.  For 
"  nothing  is  more  injurious  to  my  health  than  cold,  and 
"  nothing  does  me  more  good  than  warmth."  In  another 
letter  to  the  same  Theodotus ',  he  says,  "  I  dare  not  at  this 
"  time  invite  you  to  Armenia,  so  great  are  our  calamities. 
"  Wherever  we  go,  we  see  torrents  of  blood,  multitudes  of 
"  dead  bodies,  houses  demolished,  and  towns  destroyed.  "We 
"  thought  we  should  be  safe  in  this  fortress,  where  we  are 
"  confined  as  in  a  gloomy  prison ;  but  we  can  enjoy  no  peace 

*  Ep.  131.  "  even  here."  "  For,"  he  says,  in  another  letter  '^,  "  the 
Eip^d  ^^    "  Isaurians  attack  these  places  also." 

This  was  the  fortress  of  Arabissus,  as  appears  by  the  same 
'  Ep.  69.  letter,  and  by  another^,  in  which  he  says :  "  Having  found 
Nicoi.*^'  ^^  "  some  intermission,  we  have  taken  refuge  in  Arabissus, 
"  where  the  fortress  seemed  more  secure  than  any  other ; 
"  for  we  do  not  reside  in  the  town.  But  death  is  daily  at 
"  our  gates,  for  the  Isaurians  devastate  the  whole  country 
"  with  fire  and  sword.  We  fear  a  famine,  from  the  multi- 
"  tude  of  people  blocked  up  in  so  close  a  place."  And  in 
Ep.  127.  another  letter  to  Polybius  he  writes*:  "The  fear  of  the 
Isaurians  makes  every  one  seek  safety  in  flight :  the  towns 
"  are  nothing  but  walls  and  roofs ;  the  ravines  and  forests 
"  are  become  cities.  The  inhabitants  of  Armenia  are  like 
"  the  lions  and  leopards,  who  find  their  safety  only  in  the 
"  deserts.  We  daily  change  our  habitations,  like  the  No- 
"  mades  and  Scythians ;  and  often  little  children,  hastily 
"  removed  by  night  in  the  excessively  cold  weather,  are  left 
"  dead  in  the  snow." 

These  continual  alarms  obliged  him  to  send  back  a  young 

*  Ep.  61,  Reader,  named  Theodotus^,  whom  he  had  taken  with  him  to 
108.  ad  "'  instruct  and  form  in  piety;  another  additional  reason  being 
cJnr'et^''  an  aff'ection  of  Theodotus'  eyes,  to  which  very  hot  or  very 
136,  io2.  cold  weather  was  equally  injurious.  He  therefore  sent  him 
ad  Theod.   back  to  his  father,  a  man  of  Consular  rank,  and  also  named 

Theodotus,  and  with  him  the  presents  also  which  his  father 
had  made  him.  He  commended  the  you.ng  Reader  to  the 
Deacon  Theodotus  as  his  spiritual  guide,  and  wrote  to  him 
himself,  consohng  him,  and  exhorting  him  to  pay  great  at- 


al.  183. 


Lect, 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  119 

tention  to  his  eyes^  and  to  apply  himself  as  much  as  possible  a.  d.  j<-"^. 

to  read  the  Holy  Scriptures.     "  Study  their  letter/^  he  says, 

"  unceasingly,   and  some   day   I    will  explain  to  you  their 

"  sense."    After  St.  Chrysostom  had  been  a  year  at  Cucusus, 

his  enemies  procured  his  removal  to  Arabissus  \  that  is  to'  Paii.Vit. 

say,  from  the  end  of  the  year  405,  he  apparently  had  not 

the  liberty,  as  before,  of  going  from  the  one  place  to  the 

other.     These  towns  were,  however,  near  each  other,  Ara- 

bissus  lying  more  to  the  north. 

In  the  mean  while  his  friends   at  Rome  were  not  idle.       in. 
Demetrius,  Bishop  of  Pesinus,  went  there  a  second  time,  tion  for 
after  having  travelled  over  the  East,  and  published  the  com-  fostom^' 
munion  of  the  Roman  Church  Avith  St.  Chrysostom,  by  shew^  S^?™***' 
ing  the  letters  of  Pope  Innocent'.     Demetrius  brought  with  «  Paii.  Vit. 
him  letters  from  the  Bishops  of  Caria,  by  which  it  appeared ''' 
that  they  adhered  to  the  communion  of  St.  Chrysostom,  and 
from  the  Priests  of  Antioch,  who  likewise  followed  the  ex- 
ample of  Rome,  complaining  of  the  ordination  of  Porphyrins 
as  irregular.     Soon  after,  there  arrived  at  Rome  the  Priest 
Domitian,  Steward  of  the  Church  of  Constantinople  ^  and  a  p  Supr.  20. 
Priest  of  Nisibis,  named  Vallagas  or  Vologeses,  who  repre-   " "°  ^  ' 
sented   the  grievances  of  the  Churches  of  Mesopotamia  ^. 
These  two  Priests  brought  with  them  to  Rome  the  Acts  of 
Optatus,  Prsefect  of  Constantinople ;  from  which  it  appeared 
that  several  ladies  of  rank,  of  Consular  families,  and  Dea- 
conesses of  the  Church  of  Constantinople,  as,  for  instance, 
Olympias  and  Pentadia,  had  been  summoned  publicly  to  ap- 
pear before  the  Prsefect,  to  be  compelled  to  communicate 
with  Arsacius,  or  pay  into  the  treasury  two  hundred  pounds 
of  gold.     There  were  at  the  same  time  at   Rome,  several 
ascetics  and  virgins,  who  shewed  the  marks  of  laceration  of 
their  sides  and  stripes  on  their  shoulders. 

Pope  Innocent  was  moved  at  these  grievances,  and  wrote 
to  the  Emperor  Honorius,  giring  him  in  detail  the  contents 
of  the  letters  which  he  had  received.  The  Emperor  gave 
orders  that  a  Council  should  be  assembled,  and  that  he 
should  be  made  acquainted  with  the  result  of  its  delibera- 

•>  They  were  probably  suffering  under  and  separate  from  the  communion  of 
the  violent  measures  employed  to  in-  St.  Chrysostom.  Tillemont,  xi.  S. 
duce    them    to    recognise    Porphyrins,       Chrys.  117. 


120  ECCLESIASTICAL  HISTORY.         [book  xxii. 

A.  D.  405.  tions  ^  Accordingly  the  Bishops  of  Italy  met,  and  prayed 
'  Pall.  vit.  the  Emperor  Honorius  to  write  to  his  brother  the  Emperor 
^'  "'  Areadius,  to  summon  a  Council  at  Thessalonica,  that  the 
Bishops  of  the  East  and  West  might  conveniently  repair 
thither,  and  form  a  Council  perfect,  not  so  much  by  the 
number,  as  by  the  quahty  of  their  votes,  and  then  proceed 
to  give  a  definitive  judgment.  Honorius  having  received 
this  advice,  wrote  to  the  Pope  to  send  five  Bishops,  with  two 
Priests  and  a  Deacon  from  Rome,  to  carry  a  letter  which  he 
wrote  to  his  brother  Arcadius  in  the  following  terms. 

"  This  is  the  third  time  I  have  written  to  your  clemency, 
"  praying  you  to  repair  what  has  been  done  by  cabal  against 
"  John,  Bishop  of  Constantinople :  but  it  seems  my  letters 
"  have  had  no  effect.  I  therefore  write  to  you  again  by 
"  these  Bishops  and  Priests,  having  greatly  at  heart  the 
"  peace  of  the  Church,  on  which  depends  that  of  our  empire ; 
"  and  pray  you  to  give  orders  that  the  Bishops  of  the  East 
"  may  meet  at  Thessalonica ;  for  those  of  our  empire  of  the 
"  West  have  chosen  men  proof  against  malice  or  imposture, 
"  and  have  sent  five  Bishops,  two  Priests,  and  a  Deacon, 
"  from  the  great  Roman  Church.  Receive  them  with  all 
"  honour ;  that  in  case  they  should  be  convinced  that  the 
"  Bishop  John  was  justly  expelled,  they  may  either  persuade 
"  me  to  renounce  his  communion,  or  you  to  renounce  that  of 
[«  V.  Ed.  "  the  Easterns  ^,  should  they  be  convicted  of  having  acted  in 
"  a  spirit  of  malice.  As  to  the  opinions  of  the  Westerns,  in 
"  respect  to  Bishop  John,  you  will  see  them  by  these  two 
"  letters,  which  I  have  chosen  out  of  all  that  were  sent  to 
"  me,  as  expressing  the  spirit  of  all  the  others,  viz.  one  of 
"  the  Bishop  of  Rome,  and  the  other  of  the  Bishop  of 
"  Aquilcia.  But  above  all  things  I  entreat  you  to  secure  the 
"  presence  of  Thcophilus  of  Alexandria  at  the  Council,  though 
"  it  be  even  against  his  own  inclination ;  for  he  is  accused  of 
"  being  the  chief  author  of  all  these  evils." 

Although  the  letter  speaks  of  five  Bishops,  only  four  are 
mentioned  as  being  sent  on  this  deputation,  viz.  ^milius.. 
Bishop  of  Beneventum,  Gaudentius  of  Brescia,  and  Cythegiua 
and  Marian,  whose  sees  are  not  known.  They  were  attended 
])y  the  Priests  Valentinian  and  Boniface,  and  carried  letters 
from  the  Emperor  Honorius,  from  Pope  Innocent,  Chromatins 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  121 

of  Aquileia,  Venerius  of  Milan,  and  other  Bishops  of  Italy,  a.  d.  405. 
with  an  instruction^  giving  notice  of  a  Council  of  the  whole  ['  Uofiu-n- 
West.    They  set  out  for  Constantinople  in  carriages  proAided  ^ommoni- 
by  the  Emperor ;   and  were   accompanied  by  four  Eastern  torium.] 
Bishops,  who  returned  with  them,  ^dz.  Cyriacus,  Demetrius, 
Palladius,  and  Eulysius.     The  instruction  of  the  deputies  set 
forth  that  John  ought  not  to  appear  in  judgment  till  he  had 
been  restored  to  his  Church   and  to  communion,  that  he 
might  have  no  reason  for  refusing  to  enter  into  the  Council. 

About  the  same  time,  St.  Exuperius,  Bishop  of  Toulouse,       iv. 
having  asked  the  advice  of  Pope  St.  Innocent  concerning  s^Exu-  ° 
various  points  of  discipline,  received  in  answer  a  decretal  p^''"*- 
letter-.     As  to  the  continence  of  clergy,  St.  Innocent  refers  «  innoc. 
him  ^  to  the  decretal   of  St.  Siricius  written  twenty  years  concli.  ii. 
before*,  and  determines  that  the  Deacons  and  Priests  Avho  ^-^J^'J^- "•-) 
through  ignorance  of  that  ordinance  had  lived  ^dth  their  ^  Supr.  is. 
wives,  should  keep  their  rank,  on  condition  that  they  should .  " 
for  the  time  to  come  live  in  continence,  and  be  incapable  of 
promotion  to  any  higher  dignity :  but  that  they  who  were 
aware  of  that  decretal  should  be  deposed  \      As  to  those  p  Supr.  19, 
persons  who  since  their  Baptism  had  lived  in  a  state  of  in- 
temperance, and  desired  the  Communion  at  the  hour  of  death, 
St.  Innocent    says  ^   that   the    ancient    discipline  was  more «  innoc. 
severe,  and  that  the  Church  granted  them  only  penance,  and    ^' 
not  the  Communion'' ;  that  is  to  say,  that  there  was  a  penance  ^  Fieury,  7. 
laid  on  them,  after  which  they  were  left  to  the  mercy  of  God,  Ep.  52. ' 
without  recei^dng  absolution.     But  at  present,  writes  St.  In-  '''^  ^'^"^°"' 
nocent,  both  are  granted  to  them.     He  assigns  a  reason  for 
this  mitigation.    At  a  time  Avhen  persecutions  were  frequent, 
the  Chui'ch  was  afraid  that  if  restoration  to  communion  were 
easy,  and  reconcihation  sure,  there  would  be  no  sufficient 
motive  to  deter  from  lapsing ;    but  since  the  Church  is  in 
peace,  she  has  shewn  a  greater  regard  to  Divine  Mercy,  and 
has  been  unwilhng  to  imitate  the  hard-heartedness  of  the 
Novatians^.     It  is  worth  observing,  that  discipline  was  more  [«Supr.  19. 
severe  in  the  time  of  persecution ;  as  weU  as  the  general  la  g. 
principle,  that  it  may  vary  according  to  circumstances  '^.  "'**®  ^-^ 

<=  Every  actual  and  open  breach  of  bk.  1  (J.)  was  visited  with  public  penance; 
the  commandments  of  the  Decalogue  while  the  lesser  sins  of  daily  life  were 
(a  list  of  which  may  be  found  in  Bingh.       supposed  to  be  cleansed  by  a  daily  and 


122  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  D.  405.      A  question  liad  arisen,  wliether  Christians  after  their  Bap- 

'tism  could  put  criminal  judgments  in  execution,  or  even 

present  petitions  to  demand  any  punishments  which  implied 

'  innoc.      bloodshed  K      St,  Innocent   replies,    that    since   the   public 

3  P5  ^'  ^'     authority,  which  bears  the  sword  for  the  vengeance  of  crimes, 

is  established  by  God,  it  is  lawful  for  Christians  to  implore  it, 

and  even  to  put  it  in  execution.     St.  Ambrose,  when  consulted 

»  Supr.  18.  upon  this  head,  had  returned  the  same  answer^.    St.  Innocent 

3  ^c  6         declares  ^  that  such  persons  as  shall,  after  a  divorce,  contract 

a  new  marriage,  are  adulterers;  and  that  those  whom  they 

shall  marry  are  guilty  of  the  same  crime ;  so  that  both  ought 

to  be  excluded  from  the  communion  of  the  faithful.     This 

was  written  because  divorces  were  then  tolerated  by  the  civil 

laws.     He  observes  that  men  did  not  do  penance  for  adultery 

*  c.  4.        so  frequently  as  women  * ;  not  but  that  the  Christian  religion 

condemned  that  crime  as  much  in  the  one  as  in  the  other ;  but 
because  women  did  not  so  often  accuse  their  husbands,  and 
because  the  Church  could  only  punish  known  sins.     At  the 

*  c.  7.        end  of  his  decretal  ^,  he  sets  down  a  catalogue  of  the  Sacred 

Books,  such  as  we  have  them  to  this  day,  and  mentions 
some  others  as  Apocryphal,  and  condemned  '*.     This  decretal 


private  repentance.  (Ambros.  de  Pcenit.  more  peaceful  seasons  that  followed  : 
2.  10.)  Public  penance  was  allowed  and  at  all  times  great  liberty  vjus 
but  once  (Bingh.  18.  4.  §  1),  and  even  allowed  to  Bishops  in  dispensing  with 
sometimes  absolutely  refused  to  great  the  general  rules.  (Socr.  6.  21.)  See 
criminals  in  the  early  Church  (Cypr.  Bingh.  bk.  18.  For  the  practice  of  the 
Ep.  52.  ad  Anton,  p.  72);  and  even  Church  in  death-bed  repentance,  see 
when  penance  was  granted  to  the  con-  Bishop  Jeremy  Taylor  on  Repentance 
science-stricken  sinner,  demanding  it  (vol.  viii.  pp.  477,  516),  and  also  for 
for  the  first  time  at  the  point  of  death,  the  whole  question  of  ecclesiastical  ab- 
the  Communion  was  still  refused,  i.  e.  solution,  in  vol.  ix.  p.  252,  &c. 
the  Cliurch  did  not  venture  to  pronounce  ''  St.  Innocent  includes  in  the  canon 
him  absolved.  Many  instances  of  this  of  Scripture  the  books  of  Ecclesiasticus, 
occur  in  the  canons  of  the  Council  of  Wisdom,  Tobias,  Judith,  the  two  books 
Eliberis,  A.  D.  305  (Mans,  ii.),  and  of  Esdras,  and  the  two  books  of  Mac- 
one  in  that  of  Sardica,  A.  D.  347.  (Can.  cabees  ;  agreeing  in  this  with  the  Coun- 
2.  Mans.iii.  Lab.ii.)  Tims  the  practice  cil  of  Carthage,  A.  D.  397.  (Supr.  20. 
of  the  Church  in  some  cases  agreed  26.)  This  latter  is  the  earliest  in- 
with  that  of  the  Novatians ;  their  dif-  stance  on  record  of  the  admission  of 
ference  was  in  principle,  the  Church  these  books  into  the  Canonical  Scrip- 
claiming,  what  the  Novatians  refused  tures.  The  Jews,  to  whom  the  oracles 
to  grant,  a  discretionary  power  of  ah-  of  God  were  first  committed,  accurately 
solving  those  who  fell  into  grievous  distinguished  between  the  Divine  writ- 
sin  after  Baptism,  so  that  she  accorded  ings  (to,  dtla)  of  the  Prophets  down 
or  withheld  her  pardon,  as  the  circum-  to  the  time  of  Artaxerxes  Longimanus 
stances  of  the  time  seemed  to  demand.  (A.  D.  425),  and  the  fallible,  though 
(Cypr.  Ep.  52.  ad  Anton,  p.  72.)  genuine,  productions  of  their  later 
Hence  the  rigour,  so  useful  in  times  of  writers.  (Joseph,  contr.  Ap.  1.8.)  The 
persecution,  was  gradually  abated  in  the  early  Cliristians,  though  in  general  they 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  123 

letter  is  dated  on  tlie  tenth  of  the  calends  of  March,  under  A.  P.  405. 
the  Consulship  of  Stilico  and  Anthemius,  that  is  to  say,  on 
the  twentieth  of  February,  405. 

St.  Exuperius,  to  whom  this  decretal  was  du'ected,  was  one 
of  the  most  illustrious  Bishops  of  Gaul.     It  is  supposed  that 
he  is  the  person  whom  St.  Paulinus  calls  a  Priest  of  the 
Church  of  Bourdeaux  ^     St.  Jerome  commends  his  charity, '  Pauiin. 
saying,  that,  though  a  Bishop,  he  fasted  himself  that  he  might  ai!  21? 
feed  others  2.     "  No  man  is  richer,"  he  says,  "  than  he,  who  ^^^  A"iand. 

^  HieV.  Ep. 
been  generally  confined  to  forged  and  ^3-  al-  'i- 


held  several  other  books  in  a  degree  of 
reverence  closely  approximating  to  that 
with  which  they  regarded  the  canonical 
writings,  yet,  whenever  they  were  com- 
pelled to  use  more  definite  language, 
adhered  strictly  to  the  Jewish  canon. 
In  the  Eastern  Church,  Melito,  Bishop 
of  Sardes,  A.D.  100  (ap.  Euseb.  4.  26), 
Origen,  A.  D.  220  (Ibid.  6.  25),  the 
Council  of  Laodicea,  A.  D.  320  or  304 
(can.  60),  (whose  canons  were  con- 
firmed at  Chalcedon  by  the  voice  of  the 
Catholic  Church),  St.  Cyiil  of  Jeru- 
salem, A.D.  360  (Catech.  4),  St.  Atha- 
nasius  (Fest.  Ep.),  St.  Gregory  Na- 
zianzen  (Poem.  1.  12),  St.  Jerome 
(Prsef  ad  Samuel,  torn.  i.  p.  318): 
and  in  the  West,  St.  Hilary,  A.  D.  350 
(Prol.  in  Psalm.),  and  Ruffinus,  A.  D. 
398  (in  Symb.  Apost.),  have  given  lists 
of  the  canonical  Scriptures  of  the  Old 
Testament,  which,  though  not  always 
agreeing  with  our  present  division,  (for 
Nehemiah,  and  sometimes  Esther  [?] 
are  included  in  the  two  books  of  Ezra, 
while  Baruch  (Jer.  36.  4.  and  43.  6) 
and  the  Epistle  (Ibid.  29)  are  disjoined 
from  the  book  of  Jeremiah),  yet  exactly 
correspond  in  svibstance  to  the  canon 
set  forth  by  our  own  Church  in  the 
sixth  Article.  But  besides  the  canonical 
Scriptures,  the  early  Christians  re- 
cognised a  second  class  of  ecclesiastical 
writings  (Ruffin.  in  Symb.  Apost.), 
which,  though  varying  in  different 
Churches,  sometimes  included  not 
only  the  books  now  called  Apocryphal, 
but  also  the  Shepherd  of  Hernias, 
the  Doctrine  or  Constitutions  of  the 
Apostles,  and  the  Epistle  of  Clement 
(Ath.  Fest.  Ep.),  and  which,  though 
confessedly,  in  the  technical  sense  of 
the  word,  uninspired,  were  yet  held  in 
great  esteem,  and  appointed  to  be  read 
in  the  churches.  And  these  the  ancient 
writers  repeatedly  quote  under  the  title 
of  Divine  or  Holy  Scriptures  :  while 
the    term    Jporri/phal    seems    to    have 


heretical  writings,  in  which  sense  St.  ^f' R"s 
Innocent  here  employs  it.  While  the  '" 
Council  of  Carthage,  in  A.  D.  397, 
included  for  the  first  time  the  above- 
mentioned  six  of  the  ecclesiastical 
books  under  the  title  of  canonical 
Scriptures,  they  also  explained  the 
meaiaing  they  attached  to  this  term,  by 
ordering  that  nothing  else  he  read  in 
the  church  (can.  47) ;  and  this  explana- 
tion is  confinned  by  the  judgment  of  a 
later  African  Bishop,  Junilius,  A.  D. 
543.  (de  part.  Div.  Leg.  1.  c.  3  and  7.) 
This  decretal  of  St.  Innocent,  which 
is  the  next  evidence  in  favour  of  the 
canonical  character  of  these  books,  is 
succeeded  by  another  of  Pope  Gelasius 
and  seventy  Bishops  in  Council,  A.  D. 
494  (Concil.  Mans.  viii.  p.  145.  Lab.  iv. 
p.  1260),  the  authenticity  of  b  th  of 
which  is,  however,  disputed,  and  which, 
if  authentic,  may  mean  no  more  by 
the  term  than  the  Council  of  Car- 
thage did.  The  next  witness,  after  an 
interval  of  nine  centuries,  filled  with 
testimonies  to  the  original  canon  from 
both  Greek  and  Latin  writers,  is  found 
in  an  article  of  doubtful  authenticity 
contained  in  a  decree  of  Eugenius  IV". 
at  the  Council  of  Florence,  A.  D.  1439, 
at  the  same  time  that  Felix  V.  was 
holding  another  Council  at  Basle. 
From  this  we  come  to  the  Council  of 
Trent,  which  declared  (Sess.  4.  A.D. 
1546)  that  it  received  these  six  eccle- 
siastical books,  as  also  the  book  of 
Baruch,  with  equal  veneration,  "as  pro- 
"  ceeding  from  the  mouth  of  Christ, 
"  or  dictated  by  the  Holy  Ghost  ;" 
aiul  added,  "  If  any  refuse  to  admit 
"  them  for  sacred  and  canonical,  let 
"  him  be  anathema."  See  Bingh.  14. 
3.  §  16  ;  Bishop  Beveridge  on  Art.  6  ; 
Du  Pin's  History  of  the  Canon,  c.  1  ; 
and  for  a  full  detail  of  the  historical 
evidence.  Bishop  Cosin's  Scholastical 
History  of  the  Canon. 


124  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  D.  405.  "  carries  the  Body  of  the  Lord  in  a  wicker  basket,  and  His 

"  Blood  in  a  glass ;"  alluding  to  his  having  sold  the  sacred 

vessels  for  the  maintenance  of  the  poor  ^     He  extols  him  for 

ha-sdng  purged  the  Church  of  simony,  and  ascribes  to  his 

merits  the  preservation  of  the  city  of  Toulouse,  in  the  midst 

'  Ep.  91.     of  the  devastations  of  the  Barbarians  \     About  that  time, 

all  A<^er.      S*.  Exuperius  sent  the  Monk  Sisinnius  into  the  East  with  a 

P-  "•^^-        sum  of  money  for  the  rehef  of  the  Monks  of  Palestine  and 

Egypt.     Sisinnius  delivered  letters  to  St.  Jerome  from   St. 

Exuperius,  from  the  Monks  Minervius  and  Alexander,  and 

other  pious  persons,  proposing  questions  to  him  relating  to 

'  Ep.  9.       the  Holy  Scriptures  -.     On  this  occasion,  St.  Jerome  sent  to 

aci  iiin.       St.  Exuperius  his  commentary  upon  the  Prophet  Zachariah, 

pars  i'^       which  he  composed  at  the  same  time,  under  the  Consulate 

A.D.  406.    of  Arcadius  and  Anicius  Probus,  in  the  year  406^.     He  sent 

Prsef.  in  •>  c/ 

Lib.  1,  2.  his  commentary  upon  Malachi  to  Miner^ius  and  Alexander, 

Lib.  3.  with  a  long  epistle  on  the  last  Judgment  and  the  Resur- 

torn.  iii.  lecuou. 

V.  By  the  same  Monk  Sisinnius,  St.  Jerome  sent  into  Gaul 

tins,  and  his  treatise  against  Vigilantius  to  the  Priests  E-iparius  and 

his  errors.  Desiderius,  who  had  desired  it  of  him"*.     Vigilantius  was  a 

Jiier.  iv. 

p.  281.  Gaul,  of  the  town  of  Convense,  now  Comminges.  He  went 
Gennad.  de  i^ito  Spain,  sold  wiuc  there,  and  then  was  made  Priest  of  the 
Script.  36.  di^ii^cii  of  Barcelona.  Here  it  was,  probably,  that  he  became 
acquainted  with  St.  Paulinus,  who  speaks  of  him  in  his  letters 
as  a  friend,  and  commended  him  to  St.  Jerome  when  he  went 
5  Pauiin.  into  Palestine  ^.  For  Vigilantius  made  that  voyage,  and 
adSev.c.ii'.  resided  some  time  at  Jerusalem;  where  he  was  at  the  time  of 
liier' e1?*^' *^®  earthquake,  which  happened  in  the  year  394*'.  Thence 
4<).  ai.  13.    he  travelled  into  Egypt  and  other  countries,  where  he  began 

ad  Paul.  OJ  L  >  & 

in  lin.  to  teach  his  errors  ^ :  he  even  attacked  St.  Jerome,  accusing 
p.  286. "  "  ^i"^  of  Origenism,  because  he  had  seen  him  read  the  works 
Ii^'W^'m  ^"  ^^  Origcn.     St.  Jerome  wrote  to  him  on  this  subject  about 

e  Though  the  sacred  vessels  of  the  respective  churches  for  the  redemption 

Church  were  esteemed  devoted  to  God,  of  captives  :  St.  Cyril  of  Jerusalem  sold 

and  therefore  in  general  not  to  be  di-  the   church   ornaments   to   supply  the 

verted  to  any  other  purpose,  yet  it  was  poor   in  a  famine   (Soz.   4.   25);    and 

always  usual  to  dispose  of  them  to  meet  some  of  the  accusations  in  the  Council 

the  e.\i{Tcncies  of  any  extraordinary  case  of  the  Oak  (supr.  21.  18)  seem  to  indi- 

of  cliarity.     St.  Ambrose  (de  Offic.  2.  cate    a   similar  conduct   in    St.  Chry- 

28)  and  St.  Augustine  (Possid.  Vit.  24)  sostom. 
both   melted   down  the  plate  of  their 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  125 

the  year  397,  shewing  him  that  he  read  those  books  only  to  A.  D.  406. 

profit  by  what  was  good  in  them ;  and  exhorts  Vigilantius  to 

get  more  learning,  or  be  silent  \  '  Ep.  36. 

About  seven  years  after,  i.  e.  about  the  year  404^,  the  Priest  ^  in  Vigil. 
Riparius  wrote  to  St.  Jerome,  to  acquaint  him  that  Vigilantius  ^' 
had  begun  again  to  teach,  and  that  he  spoke  against  the 
relics  of  Martyrs  and  vigils  in  the  church.     To  which  St.  Je- 
rome answered  in  few  words,  adding,  that  if  the  book  of 
Vigilantius  were  sent  him,  he  would  answer  it  more  at  large ^  ^  Ep.  37. 
Accordingly  it  was  sent  to  him.     The  Monk  Sisinnius,  sent  aci  Rip. 
by    St.  Exuperius,   was   likewise    entrusted   by   the    Priests 
Riparius  and  Desiderius  with  the  work  of  Vigilantius  ^     St.  *  Hier.  iv. 
Jerome  read  it,  and  answered  it  with  great  vehemence  in  a  in  vigii. 
treatise,  which  he  dictated  in  a  single  night ;  because  Sisinnius 
was  in  haste  to  set  out  for  Egypt  ^.  [«  Ibid. 

St.  Jerome  there  refutes  all  the  errors  of  Vigilantius,  whom  '"    "'-' 
he  calls  the  successor  of  the   heretic  Jovinian,  because  he 
blamed  the  profession  of  continence.     He  condemned  the 
reverence  that  was  paid  to  the  relics  of  Martp's,  and  called 
those  who  honom-ed  them  Cinerarii^  and  Idolaters.    He  called  [''i.  e.  Ash- 
tlie  custom  of  lighting  wax  tapers  in  full  daylight  in  their  per's^j  ^^' 
honour,   a   pagan   superstition ;    and  maintained  that  after 
death  we  could  not  pray  for  one  another,  insisting  upon  a 
passage  of  the  apocryphal  book  of  Esdras  \     He  said  that '  2  Esd.  7. 
the    miracles    wrought    at   the    sepulchres    of  the    Martp's 
benefited  none  but  unbelievers  ^     He  condemned  the  public 
\dgils  in  the  churches,  excepting  only  on  Easter  Eve;  and 
wished  that  Hallelujah  should  be  sung  upon  that  feast  only^. 

^  Vigilantius  did  not  deny  tlie  fact  of  ward  VI.,  where  it  was  appointed  to  be 

the  miracles  wrought  at  the  Martyrs'  used  immediately  after  the  versicles — 

tombs,  but  only  complained  of  the  ob-  "  V.  Praise  ye  the  Lord.  R.  The  Lord's 

jects  to  which  they  were  directed.  "  Name  be  praised" — from  Easter  to 

fe'  The  singing  of  Hallelujah  (Praise  Trinity    Sunday.       It     was     however 

the    Lord)    being  held    to    be   repre-  omitted  in  the  later  revisions,  probably 

sentative  of  the  futvxre  occupation  of  because  the  sense  was  considered  to  be 

the  Saints  in  heaven  (Rev.  19),  was  in  expressed   in    the    foregoing   versicles. 

many  places  reserved  for  high  festivals.  Wheatley,  3.  7. 

Thus  the  Roman  Church  allowed  it  to  We  are  not  told  the  reason  of  Vigi- 

be    sung    on    Easter-Day    alone ;    the  lantius  for  wishing  to  confine  the  use 

African  Church  only  on  Sundays,  and  of  the  word  to  Easter ;  nor  does  St.  Je- 

during  the  festal  season  between  Easter  rome   answer  this   point.      Perhaps  it 

and  Whit-Sunday  (supr.  20.  45) :  but  was  merely  personal  opposition  to  St. 

the  Spanish  Church  forbade  the  use  of  Jerome,  if  it  is  true  that  the  latter  in- 

it  only  on  fast-days,  and  during  Lent.  troduced  the  custom  of  singing  it  during 

See  Bingham,  14.  2.  §  4.     It  was  re-  other  seasons  at  Rome.    Tillemont  xii. 

tained  in  the  first  Prayer  Book  of  Ed-  S.  Jerome,  24.  and  note  6. 


126  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  D.  406.  He  blamed  the  custom  of  sending  alms  to  Jerusalem,  and  of 
selling  our  goods  to  be  distributed  amongst  tlie  poor,  saying 
that  it  was  better  to  keep  our  possessions,  and  only  distribute 
the  income.  He  condemned  in  general  the  monastic  life,  say- 
ing that  it  rendered  a  man  useless  to  his  neighbour.  These 
were  the  errors  of  Vigilantius ;  and  there  were  even  Bishops 
who  followed  them,  especially  in  the  point  of  continence,  on 
the  ground  of  its  proving  a  cause  of  licentiousness.  They 
would  only  admit  married  persons  to  Deacons'  orders ;  and 
this  probably  was  the  occasion  of  the  correspondence  of  the 
Bishops  of  Spain  with  Pope  St.  Siricius,  and  of  the  Bishops 
of  Gaul  with  Pope  St.  Innocent. 
VI.  St.  Jerome  answers,  on  this  last  head  :  "  What  shall  we  say 

St.  Jerome  "  to  the  Churches  of  the  East,  of  Egypt,  and  of  the  Apo- 

gfiantfur'  "  stolical  See,  which  ordain  clergy  such  as  are  virgins,  or 
"  observe  continence,  or  if  they  have  wives,  cease  to  be  their 

['  Supr.  19.  "  husbands  t"  As  to  the  honour  paid  to  Martyrs^,  he  replies, 
"  That  no  man  ever  worshipped  them,  or  believed  that  men 
"  were  gods."  But  he  adds,  "  He  complains  that  the  relics 
"  of  Martyrs  are  covered  with  precious  silks,  instead  of  being 

P  Supr.  20.  "  cast  away  on  the  dunghill  2.     Are  we  therefore  sacrilegious 

•  no  c  O.J  ((  ^^jjgjj  ^g  enter  into  the  churches  of  the  Apostles  ?     Did 

"  the  Emperor   Constantius    commit    a    sacrilege   when   he 

"  transported  to  Constantinople  the  holy  relics  of  Andrew, 

['  Theod.    "  Luke,  and  Timothy  ^,  in  the  presence  of  which   the  evil 

Lcct  ''Gil  ... 

■^  "  spn-its  cried  aloud  ?  Must  we  say  that  the  Emperor  Ar- 
"  cadius  was  guilty  of  sacrilege  for  having,  after  so  long  an 
"  interval,  transported  the  bones  of  the  ever-blessed  Samuel 
"  from  Judea  to  Thrace  ?  All  the  Bishops  must  be  thought 
"  not  merely  sacrilegious,  but  even  mad,  for  having  carried 
"  worthless  ashes  in  golden  vessels  and  rich  silks.  The  people 
"  of  all  Churches  were  senseless,  for  going  to  meet  the  holy 
"  relics,  and  recei^dng  tlic  Prophet  Avith  as  great  joy  as  if 
"  they  had  seen  him  present  and  living ;  so  that  during  the 
"  whole  way  from  Palestine  to  Chalcedon  they  continually 
"  flocked  to  meet  them,  and  with  one  voice  praised  Christ. 
"  Was  it  Samuel,  or  was  it  not  rather  Christ  they  wor- 
"  shipped.  Whose  Levite  and  Prophet  Samuel  had  been?" 
The  relics  of  the  Prophet  Samuel  were  carried  to  Constan- 
tinople in  the  time  of  the  Bishop  Atticus,  and  in  the  month 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  127 

Artemisius,  on  the  fourteenth  of  the  calends  of  June,  under  a.  p.  406. 
the  Consulate  of  Arcadius  and  Probus ;  that  is,  on  the  nine- 
teenth of  May,  in  the  year  406  ^     The  Emperor  Arcadius  >  chr. 
walked  before  them,  attended  by  Anthemius,  the  Praetorian  p'^goa 
Prsefect   (who  had  been   Consul   the  year  before),   and  by 
^milianus,  the  Prsefect  of  the  city,  and  the  whole  Senate. 
The  relics  were  deposited  for  a  time  in  the  great  church; 
and  afterwards  placed  in  a  church  which  was  built  in  honour 
of  the  Prophet  near  the  Hebdomon  -.  "  Theod. 

To  shew  that  the  saints  pray  for  us  ^,  St.  Jerome  says,  "  If  [f  gup^;,  %\ 
"  Apostles  and  Martyrs,  while  still  liAdng  on  earth,  can  pray  ^i-  note  i.] 
"  for  other  men,  how  much  more  after  their  victories  ?  Have 
"  they  less  power  now  that  they  are  with  Christ  ?''  Then 
he  continues :  "  We  do  not  light  up  tapers  at  noon-day ; 
"  that  is  a  calumny.  If  any  laymen  or  women  have  done 
"  this  through  ignorance  or  simplicity,  what  harm  can  that 
"  do  you  *  ?  They  receive  their  reward  according  to  their  [*  Supr.  19. 
"  faith  j  like  the  woman  who  pom-ed  precious  ointment  on  the 
"  head  of  Christ,  though  He  had  no  need  of  it.  Setting 
"  relics  apart,  in  aU  the  Churches  of  the  East,  when  the 
"  Gospel  is  read,  tapers  are  lighted  as  a  sign  of  joy  ^.  Does 
"  the  Bishop  of  Rome  therefore  do  evil,  when  over  the 
"  venerable  bones,  according  to  us ;  or  according  to  you,  the 
"  worthless  dust  of  Peter  and  Paul,  dead  men,  he  offers  up 
"  sacrifices  unto  God,  and  makes  Altars  of  their  tombs  *  ?  P  •"^"P'"  2Q. 

.  13.  note  0.] 

"  Are  then,  not  the  Bishop  of  one  city  only,  but  all  the 
"  Bishops  in  the  world  in  error  ?  "  He  accuses  Eunomius  of 
being  the  author  of  this  heresy. 

Concerning  the  ^dgils  in  the  churches,  he  says  that  there 
is  no  reason  to  abolish  them  because  they  give  occasion  to 
some  disorders  between  young  people  and  wretched  women. 


^  St.  Jerome  is  the  only  author  who  tion  ((^wTiff/ibs)   conferred  in  that  Sa- 

mentions  this  practice,  which  probably  crament,  and  in  allusion  to  Matth.  5.  1 6 

contained  an  allusion  to  Ps.  119.  10-5.  (Bingh.  12.  4.    §  4);   and  at  funerals 

(Bingh.    14.    3.    §    11.)      St.  Paulinus  (though  the  Christians  always  buried 

speaks  of  lights  burning  upon  the  Altar  their  dead  by  day),   (Cod.  Th.  9.  Tit. 

nightandday(S.Fel.Natal.  3.ver.  100.)  18.    de    Sep.    viol.    5,    and    Comment. 

Other   occasions  on  which   they  were  Gothof),  a  train  of  torch-bearers  fonned 

used  were   at   Baptism,  as    a   type  of  a  triumphal  escort  to  attend  the  vic- 

those   lamps  with  which  virgin    souls  torious   champions  to   their  rest.     (S. 

shall  go  forth  to  meet  the  Bridegroom.  Chrys.   xii.   in   Hebr.    Homil.  4.   c.   5. 

(S.Greg.  Naz.  Or.  40.  in  Sanct.  Bapt.  tj   ^ovKovTai   at  \afnrd5es   at  (paiSpai; 

c.  46) ;  or  as  a  symbol  of  the  illumina-  ovx  ois  ad\T}Tas  avrovs  irpoirenwofiev  ;) 


128  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  D.  406.  "  Otlierwise/'  says  he,  "  we  must  abolish  also  the  vigil  of 
"  Easter  ? "  He  insists  on  the  miracles  which  were  com- 
monly wrought  at  the  tombs  of  Martyrs ;  and  adds,  "  When 
"  I  have  been  agitated  with  anger,  with  any  evil  thoughts, 
"  or  with  nocturnal  illusions,  I  have  not  dared  to  enter  into 
"  the  churches  of  the  Martyrs.  You  will,  perhaps,  laugh  at 
"  this,  as  a  superstition  fit  only  for  simple  women."  He 
then  justifies  the  custom  observed  from  the  time  of  the 
Apostles  among  Christians,  and  even  among  the  Jews,  of 
sending  alms  to  their  brethren  in  Palestine.  Lastly,  he  de- 
fends the  profession  of  a  monastic  life,  saying  that  there  is 
no  reason  to  fear  that  the  race  of  men  should  be  destroyed 
because  there  are  virgins.  "  The  duty  of  a  Monk,"  he  says, 
"  is  not  to  teach,  but  to  mourn  for  himself  or  for  the  world, 
"  and  to  wait  in  fear  the  coming  of  the  Lord.  He  flies 
"  temptation,  because  he  mistrusts  his  own  weakness ;  and 
"  has  no  hopes  of  victory,  but  in  flight."  Such  was  the 
answer  of  St.  Jerome  against  Vigilantius,  whose  heresy  had 
apparently  no  continuance;  nor  do  we  find  that  there  was 
any  need  of  a  Council  to  condemn  it:  so  entirely  was  it 
opposed  to  the  tradition  of  the  universal  Church '. 
VII.  The  deputies  of  the  Council  of  Carthage,  which  was  held 

!he^DonL°^on  the  twenty- sixth  of  June,  404  ^  arrived  at  the  Court  of 
A**D  404    ^^°  Emperor  Honorius,  to  beg  his  protection  against  the 
'  Supr.  21.  Donatists ;  but  they  found  that  he  had  already  granted  them 
i\y^„^  Ep  i^oi'e  even  than  they  required ^    For  he  had  published  a  law, 
1^- ai-.^<^-  condemning  all  the  Donatists  to  a  pecuniary  fine,  and  their 
c.  7.  §  26.    Bishops  and  Ministers  to  banishment.     The  violences  which 
they  had  committed  against  the  Catholics  were  the  cause  of 
»  Aug.  iii.  this  law.     Servus,  Bishop  of  Thubursica^,  sued  them  at  law 
a  43.  §^47.'  for  the  restitution  of  a  place  which  they  had  usurped ;  and 
the  agents  of  the  parties  were  expecting  the  judgment  of  the 
Proconsvil,  when  the  Donatists  came  suddenly  in  arms  to  the 
city  of  Servus,  who  with  difficulty  saved  his  life  by  flight : 
but  they  seized  his  fatlier,  a  Priest  advanced  in  years,  and 
treated  him  so  barbarously,  that  he  died  a  few  days  after. 
They  had   likewise  usurped   the  church  of  a  place  called 
Calviana;    and    when   Maximian,    the    CathoHc   Bishop    of 

'    It    was    finally    crushed    by    the       an.  40(i.  c.  /)2.) 
Vandal    invasion.      (Infr.    16.     Baron. 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  129 

Bagaia,  obtained  the  restitution  of  it  at  law,  they  came  and  a.  d.  404. 
attacked  him  in  that  very  church,  whilst  he  was  at  the  Altar, 
under  which  he  took  refuge  from  their  fury ;  but,  as  it  was 
only  made  of  wood  ^,  they  broke  it  down,  and  with  the  frag- 
ments of  that  Altar,  as  well  as  with  sticks  and  other  weapons, 
they  beat  him  so  unmercifully,  that  the  place  was  covered 
with  his  blood,  which  flowed  most  profusely  from  a  wound 
given  him  with  a  dagger  in  the  groin.  But  as  they  were 
dragging  him  on  his  face  half-naked  and  half-dead,  the  dust 
covered  the  wound  and  stanched  the  bleeding.  At  last  they 
left  him,  and  the  Catholics  took  him  up,  and  were  carrying 
him  away  for  dead,  singing  Psalms,  when  the  Donatists  re- 
turned more  fm-ious  than  before,  and  took  Maximian  from 
the  Catholics,  whom  they  used  very  ill,  and  put  to  flight, 
without  much  difficulty,  from  their  superiority  in  numbers. 
Having  thus  retaken  Maximian,  they  again  beat  him,  and  at 
last,  thinking  they  had  killed  him,  threw  him  down  in  the 
night  from  the  top  of  a  tower.  He  fell  on  a  heaj)  of  manure 
reduced  by  decomposition  to  dust,  and  there  lay  senseless 
and  ready  to  expire ;  when  a  poor  man,  who  was  passing  by, 
perceived  him  and  was  startled  at  the  sight.  He  called  to 
his  wife,  who  was  at  some  little  distance  with  a  lantern  in  her 
hand.  He  recognised  the  Bishop,  and  with  the  help  of  his 
wife  carried  him  to  his  house,  either  out  of  compassion,  or  in 
hopes  of  making  some  Httle  profit  by  delivering  him  to  the 
Catholics,  either  dead  or  alive. 

Maximian,  thus  preserved,  was  so  carefully  attended,  that 
he  recovered,  and  went  to  Italy  to  the  Court  of  the  Emperor 
Honorius,  where  he  found  Servus  of  Thubursica,  and  several 
others,  who  had  sufi'ered  similar  violence  from  the  Donatists, 

^  The  Eucharist  in  the  early  Church  in  Council,  requiring  the  Altars  to  be 

was  commonly  celebrated  on  tables  of  taken  down,  and  Tables  to  be  set  up  in 

wood.     Stone  Altars  probably  began  to  their  place.     (Cardwell's   Doc.   An.   i. 

be  erected  about  the  time  of  Constan-  p.  89.)     After  the  third  century  "  both 

tine,  as  St.  Gregory  Nyssen  speaks  of  "  names"  (viz.  Altar  and  Table)  "  came 

them  (de  Sanct,  Christ.  Bapt.  tom.  iii.  "  to  be  promiscuously  used ;   the  one 

p.  369) :  and  the  Council  of  Epone,  in  "  having  respect  to  the  oblation  of  the 

A.  D.  517,  ordained  that  none  but  stone  "  Eucharist,  the  other  to  the  participa- 

Altars  should  be  consecrated  (can.  26.  "  don."    Wheatley,   6.    1.    §    3.       The 

Mans,  viii.),  Bingh.  8.  6.  §  15.     Even  Fathers,  however,  seldom  call  it  Table 

the  wooden  Table  was  however  generally  without  adding  some  distinctive  epithet, 

called  an  Altar  (Ibid.  §  12):  and  the  such    as    "The    Lord's    Table,"    the 

word  Table,  according  to  Wheatley,  was  "  Mystical,"  "Holy,"  or  "Tremendous 

introduced  into  our  Rubrics  in  conse-  "  Table."    See  the  references  in  Bingh. 

quence  of  an  Order  from  K.  Edward  VI.  8.  6.  §  14. 


130  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  p.  404.  and  expected  no  safety  in  retiirning  liome.     Every  one  was 

particularly  moved  at  this  adventure  of  Maximian.     They 

beheved  him  to  be  dead ;  and,  indeed,  the  number  of  scars 

with  which  his  body  was  covered,  shewed  that  it  was  not 

without  reason.     The  tidings  of  this  barbarity  had  crossed 

the  sea,  and  all  who  heard  of  it  were  seized  with  horror  and 

indignation  against  the  Circumcelliones  and  all  the  Donatists. 

VIII.  Hereupon  the  Emperor  Honorius  issued  an  edict,  dated  at 

Snst  the  Ravenna,  his  ordinary  residence,  on  the  eve  of  the  Ides  of 

A°D*405    February,  under  the  Consulate   of  Stihco   and  Anthemius, 

'  Cod.  Th.  that  is,  on  the  twelfth  of  February,  405  \     It  is  expressed  in 

de  Hffir.'ss.  the  following  terms  :  "  We  will  hear  no  more  of  Manichees 

"  or  Donatists,  who,  we  are  informed,  cease  not  from  their 

"  madness :  there  shall  be  but  one  religion,  the  Catholic ;  if 

"  any  dare   to  practise  unlawful  ceremonies,   he   shall  not 

"  escape  the  punishments  ordained  by  so  many  former  con- 

"  stitutions,  and  by  the  law  which  we  have  lately  issued. 

"  And  if  any  multitude  be  assembled,  the  author  of  the  dis- 

"  turbance  shall  be  punished  most  severely."     This  law  was 

called  the  Edict  of  Union,  because  it  tended  to  reunite  all 

people   to   the  Catholic   religion.      On   the   same  day  was 

"  ihiii.        published  an  important  law  ^,  directed  to  Adrian,  Praetorian 

de  Sa'nct.    Prsefcct  of  Italy,  whose  jurisdiction  extended  to  Africa ;  for- 

Bapt.  Iter,   jjif^cling  to  rebaptize,  under  penalty  of  the  confiscation  of 

all  the  effects  of  those  who  should  transgress,  and  of  the 

place  where  that  sacrilege  should  be  committed ;  as  likemse 

a  fine  of  twenty  pounds  in  gold,  to  be  laid  on  the  judges  who 

should  neglect  to  put  this  law  in  execution.     A  short  time 

after,  that  is,  on  the  fifth  of  March  in  the  same  year,  a  par- 

"•  Ibid.        ticular  rescript  was  sent  to  Diotimus,  Proconsul  of  Africa  ^, 

de  Rei.  2.    Ordering  him  to  cause  the  Edict  of  Union,  of  the  twelfth  of 

February,  to  be  published  in  his  province. 

The  deputies  of  the  Council  of  Carthage,  when  they  arrived 
at  the  Court  of  Honorius,  found  aifairs  in  this  condition,  and 
had  nothing  more  to  ask.  On  these  laws  being  transmitted 
*  Aug.  Ep.  to  Africa,  several  of  the  Donatists  were  reunited '' ;  chiefly 
ad  Vine. '  thoso  wlio  had  long  wished  to  become  Catholics,  and  only 
et  En^  185  "^^'^^^^^^  ^^^  ^^^  Opportunity  of  sheltering  themselves  from  the 
ai.  60.        fviry  of  the  more  violent,  or  from  the  indignation  of  their 

ad  Boiiif.  -^  .  ■"  '=' 

c.  7.  §  29.    relations ;  others  had  been  prevented  from  joining  the  Church 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  131 

by  the  calumnies  whicli  they  had  always  heard,  and  into  the  a.  d.  405. 
truth  of  which  they  never  would  have  enquired,  had  they  not 
been  forced  to  it.  Many  had  continued  in  their  error,  only 
in  imitation  of  their  fathers,  and  had  never  examined  into 
the  origin  of  their  heresy,  but  as  soon  as  they  began  seriously 
to  consider  it,  finding  nothing  in  it  that  deserved  the 
endurance  of  such  great  losses,  they  became  Catholics  with- 
out difficulty.  The  authority  of  these  persuaded  several 
others,  who  were  themselves  unable  to  understand  the  dif- 
ference between  the  errors  of  the  Donatists  and  Catholic 
truth.  So  the  people  returning  in  multitudes  ^  into  the  '  ibid, 
bosom  of  the  Church,  and  being  joyfully  readmitted,  there 
remained  none  but  the  most  obstinate;  and  of  these  some 
entered  into  the  communion  of  the  Catholic  Church  out  of 
dissimulation,  and  in  time,  by  custom  and  good  instruction, 
were  really  converted. 

In  the  mean  while,  during  the  same  year,  405,  on  the  tenth 
of  the  calends  of   September,   that  is,  the  twenty-third  of 
August,  there  was  a  Council  held  at  Carthage  -,  in  which  it '  Cod.  Can. 
was  resolved  that  letters  should  be  written  to  the  judges  of  ^^'^'  ^'  ^^' 
all  the  pro\dnces  of  Africa,  to  be  strict  in  the  execution  of  the 
Edict  of  Union,  which  had  hitherto  been  only  executed  at 
Carthage;  and  that  two  Clerks  of  the  Church  of  Carthage 
should  be  sent  to  Court,  in  the  name  of  all  Africa,  with  letters 
from  the  Bishops,  to  return  thanks  to  the  Emperor  for  the 
extinction^  of  the  Donatists.    Letters  from  Pope  St.  Innocent  Pexciusio] 
were  also  read  in  this  Council,  desiring  the  Bishops  not  to 
cross  the  seas  on  any  slight  occasion.     This  passed  into  a 
decree  in  a  Council  held  at  the  end  of  the  same  year,  405,  on 
the  eighth  of  December.    There  was  another  rescript  from  the 
Emperor  to   Diotimus,  Proconsul  of  Africa,   enjoining  the 
execution  of  the   penalties    laid    on   the   Donatists  ■^.      This  <  Cod.  Th. 
probably  was   the   effect  of  the  Council's  deputation  that  JJ  J^*;.^^; 
year.  so. 

Soon  after ^,  St.  Augustine  wrote  against  a  grammarian*  Retr.  2. 
and  lay  Donatist,  named  Cresconius,  who  having -found  the  ^^' 
writing  of  St.  Augustine  against  the  first  part  of  Petilian's 
letter,  had  written  a  reply  to  it,  directed  to  St.  Augustine 
himself.  St.  Augustine  answered  him  in  three  books,  and 
then  seeing  that  the  single  argument  of  the  schism  between 
k2 


132 


ECCLESIASTICAL  HISTORY.        [book  xxii. 


A.  D.   405. 


IX. 

Death  of 
Arsacius. 
Atticus, 
Bishop  of 
Constan- 
tinople. 
'  l>all.  Vit. 
p.  .38. 

Socr.  6.  16. 
Supr.21.39. 
A.D.  406. 


*  Soz.  8.  27. 


Maximianus  and  Priraiaiius  was  a  sufficient  reply  to  all,  he 
added  a  fourth  book.  He  begins  by  justifying  eloquence  and 
dialectics,  in  opposition  to  the  calumnies  of  Cresconius,  who 
pretended  that  Christians  ought  not  to  use  them.  St.  Au- 
gustine shews  that  they  are  no  wise  dangerous  to  those  who 
act  in  the  defence  of  truth ;  and  that  it  is  lawful  to  reprove 
those  who  commit  errors,  nay,  to  attack  them,  even  with 
vehemence,  if  charity  requii*es  it ;  all  which  he  proves  by  the 
examples  of  the  Apostles,  and  of  Christ  Himself. 

The  aged  Arsacius  held  the  see  of  Constantinople  not 
above  sixteen  months ;  and  died  at  the  age  of  eighty-one,  on 
the  eleventh  of  November,  under  the  Consulate  of  Stilico 
and  Anthemius,  that  is  to  say,  in  the  year  405  •.  His 
Bishopric  remained  some  time  vacant,  through  the  ambitious 
intrigues  of  those  who  aspired  to  it.  At  last,  in  the  following 
year,  406,  under  the  sixth  Consulate  of  Arcadius  and  Anicius 
Probus,  Atticus  the  Priest  was  elected  Bishop  of  Constan- 
tinople four  months  after  the  death  of  Arsacius,  that  is  to 
say,  about  the  tenth  of  March  2.  Atticus  was  of  Sebaste  in 
Armenia ;  in  his  youth  he  had  led  a  monastic  life,  under  the 
care  of  the  disciples  of  Eustathius  of  Sebaste',  who  were  of 
the  Macedonian  heresy;  but  when  he  arrived  at  manhood, 
he  returned  to  the  Catholic  Church.  He  was  master  of  more 
natural  good  sense  than  learning,  and  had  great  skill  in  the 
management  of  affairs,  either  in  forming  an  intrigue,  or  in 
escaping  from  one.  By  his  winning  manners  he  gained  the 
friendship  of  many.  For  he  was  of  an  agreeable  conversa- 
tion, and  knew  how  to  suit  himself  to  every  man's  humour. 


'  Eustathius,  a  native  of  Caesarea  in 
Cappadocia,  had  studied  at  Alexandria 
under  Arius  himself,  and  received  or- 
dination from  Eulalius,  the  Arian  suc- 
cessor of  Eustathius  of  Antioch,  by 
whom,  however,  he  was  afterwards  de- 
posed and  excommunicated.  On  this 
he  retired  to  Ciesarca,  where  he  was  re- 
admitted to  his  rank  by  the  Bishop 
Herniogenes,  after  which  he  led  an 
ascetic  life  for  some  years  with  the 
Priest  Aerius,  afterwards  an  heresiareh. 
In  the  year  A.  D.  355,  he  obtained  the 
Bishopric  of  Sebaste  in  Armenia,  from 
which  he  was  again  deposed  by  the 
Council  at  Melitene,  A.  D.  372.  Ori- 
ginally a  Semi-Arian,  he  signed  suc- 
cessively the  creeds  of  Ancyra,  Ari- 


minium,  and  Nicsea,  but  ultimately 
adopted  the  Macedonian  heresy.  His 
manners  were  dignified  and  winning, 
and  his  conduct  regular ;  while  his  re- 
putation as  an  ascetic  was  so  great  that 
some  ascribed  to  him  the  origin  of  tjie 
monastic  rule.  But  he  is  most  known 
for  his  connection  with  St.  Basil,  who 
was  much  attached  to  him,  and  long 
defended  him  against  those  who  taxed 
him  with  heresy,  even  so  far  as  to  draw 
down  the  same  accusation  upon  him- 
self; till  Eustathius  voluntarily  broke 
off  their  friendship,  openly  connected 
himself  with  the  Arians,  and  became  a 
source  of  great  trouble  to  St,  Basil,  by 
creating  schisms  in  his  diocese  of 
Pontus.  Tillemont  ix.  S.  Basil.  35,  &c. 


BOOK  xxii.]        ECCLESIASTICAL  HISTORY.  133 

His  sermons  were  indifferent,  so  that  no  one  took  tlie  trouble  A.  d.  406. 
to  take  them  down  in  writing.     And  though  he  passed  for 
an  ilhterate  person,  yet,  when  he  had  any  leisure,  he  used  to 
study  the  best  profane  authors,  and  speak  of  them  so  judi- 
ciously, that  the  learned  were  surprized  at  him. 

Atticus  had  been  the  principal  actor  in  the  conspiracy 
against  St.  John  Chrysostom ;  and  as  he  found  that  neither 
the  Bishops  of  the  East,  nor  the  people  of  Constantinople 
would  communicate  with  him,  in  order  to  compel  them  to  it, 
he  obtained  rescripts  of  the  Emperor.  That  against  the 
Bishops  declared  that  "  if  any  of  the  Bishops  would  not 
"  communicate  with  Theophilus,  Porphyrins,  and  Atticus, 
"  they  should  be  expelled  the  Church,  and  deprived  of  their 
"  property.^'  Those  who  were  rich,  and  who  cared  for  their 
estates,  communicated  with  Atticus  out  of  pohcy :  and  those 
who  were  poor,  and  weak  in  the  faith,  suffered  themselves  to 
be  seduced  by  bribes.  But  there  were  others,  who  nobly 
disregarded  their  riches,  their  country,  and  all  temporal 
advantages,  and  fled  to  escape  the  persecution.  Several  of 
them  repau^ed  to  Rome,  and  others  retired  to  the  mountains 
or  into  monasteries.  The  edict  against  the  laity  ordained 
"  that  whosoever  was  invested  with  any  dignity,  should  be 
"  dispossessed  of  it ;  that  officers  and  mihtary  men  should  be 
"  broken,  and  the  rest  of  the  people  and  tradesmen  con- 
"  demned  to  pay  a  large  fine,  and  banished."  Notwith- 
standing these  menaces,  the  people  who  were  faithful  to 
St.  Chrysostom,  rather  than  communicate  with  Atticus,  used 
to  pray  in  the  open  air,  exposed  to  many  inconveniences. 

In  the  mean  while  the  deputies  from  the  Pope,  and  the        X. 
other  Italian  Bishops,  were  on  their  way  to  Constantinople,  against  the 
They  designed  first  to  go  to  Thessalonica,  having  letters  for  fhi*  West°^ 
the  Bishop  Anysius,  who,  wdth  the  other  Bishops  of  Mace- 
donia, zealously  adhered  to  the  good  cause,  as  appears  by  the 
letters  of  St.  Chrysostom  ^     But  as  they  were  sailing  along  '  Supr.  3. 
the  coast  of  Greece,  intending  to  put  in  to  Athens,  they  were  chrjs^'Ep. 
arrested  by  a  military  tribune,  Avho  committed  them  to  the  1^%q^27 
guard  of  a  centurion,  and  would  not  suffer  them  to  approach  ad  Anys. 
Thessalonica,  but  put  them  on  board  two  ships.     A  strong 
soiitherly  wind  rising,  they  passed  over  the  ^Egean  sea  and 
the  Straits  of  the  Hellespont  in  three  days,  without  eating 


134  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  D.  406.  any  thing  during  that  time.  On  the  third  day,  at  the  twelfth 
hour,  that  is  to  say,  at  the  beginning  of  night,  they  arrived 
within  sight  of  Constantinople,  near  the  country  house  of 
Victor.  There  they  were  arrested  by  the  guard  of  the  port, 
without  knowing  by  whose  order;  and  then  sent  back  and 
confined  in  a  maritime  fortress  of  Thrace,  called  Athyra, 
where  they  were  very  ill  used;  the  Romans  being  put  into 
one  room  by  themselves,  and  Cyriacus  and  the  other  Greeks 
separately  in  different  rooms,  without  even  allowing  them  a 
single  servant  to  attend  on  them. 

After  this  they  were  asked  for  the  letters  which  they  had 
brought  with  them.  But  they  replied,  "  How  can  we,  who 
"  are  sent  on  a  deputation,  deliver  to  any  other  but  the 
"  Emperor  himself  the  letters  of  the  Emperor,  his  brother, 
"  and  of  the  Bishops  ?"  and  so  persisted  in  refusing  to  give 
up  the  letters,  though  urged  to  it  by  Patricius  the  Notar}'^, 
and  several  others  afterwards.  At  last  there  came  a  Tribune, 
named  Valerian,  a  native  of  Cappadocia,  who  forced  the 
letters  out  of  the  hands  of  the  Bishop  Marian  with  such 
violence  that  he  broke  his  thumb.  These  were  the  Emperor's 
letters,  all  sealed  up,  together  with  the  others.  The  next 
day  there  came  persons  from  the  Court,  or  from  Atticus,  but 
which  they  could  not  tell,  who  offered  them  three  thousand 
pieces  of  silver,  and  entreated  them  to  communicate  with 
Atticus,  without  taking  any  notice  of  the  affair  of  John. 
But  the  deputies  continued  in  their  resolution,  and  only 
prayed  to  God  that,  since  they  could  do  nothing  to  promote 
peace,  they  might  at  least  return  to  their  Churches  without 
danger.  God  had  warned  them  of  this  by  various  reve- 
lations :  and  among  the  rest,  by  one  to  Paul,  a  Deacon  of  the 
Bishop  ^Emilius,  a  man  both  meek  and  wise.  For  as  he  was 
in  the  ship,  the  Apostle  St.  Paul  appeared  to  him,  and  said, 
"  See  that  ye  walk  circumspectly,  not  as  fools,  but  as  wise, 

'  Eph.  6.13.  "  because  the  days  are  eviP."  The  same  Valerian  imme- 
diately took  them  out  of  the  castle  of  Athyra,  and  put  them 
on  board  an  old  decayed  vessel,  with  twenty  soldiers  out  of 
different  companies ;  and  it  was  even  reported  that  he  had 
given  a  sum  of  money  to  the  master  of  the  vessel  to  make 
away  with  them.  Having  sailed  several  furlongs,  and  almost 
suffered  shipwreck,  they  reached  Lampsacus ;  where,  having 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  135 

gone  on  board  another  ship,  they  arrived  on  the  twentieth  a.  p.  4o6. 
day  at   Otranto  in  Calabria,  without  ha^dng  been  able  to 
learn  where  St.  Chrj^sostom  was,   or  what  had  become  of 
Cyriacus  and  the  other  Eastern  Bishops  who  were  deputed 
with  them. 

At  first  a  report  was  spread  that  the  other  Bishops  had  xi. 
been  drowned ' :  but  afterwards  it  appeared  that  they  had  Bishops 
been  banished  into  Barbarian  countries,  where  they  were  !*' "^f*l\., 

'  ''  '  Pall.  Vit. 

guarded  by  public  slaves.  Cyriacus  of  Emesa  was  sent  to  p.  77. 
Palmyra,  a  castle  of  Persia,  eighty  miles  beyond  Emesa; 
Eulysius  of  Bostra  in  Arabia  was  sent  three  days'  journey 
further  to  a  castle  called  Misphas,  near  the  Saracens ;  Palla- 
dius  to  Syene,  in  the  neighbourhood  of  the  Blemmyans  or 
Ethiopians ;  and  Demetrius  to  the  Oasis,  near  Mazica.  The 
Prsetorian  soldiers  Avho  conducted  the  Bishops  ^,  took  the  '^  ibid. 
money  from  them,  which  was  designed  for  the  expenses  of  ^" 
theii*  joui'ney,  and  diAided  it  among  themselves ;  and  ha^dng 
mounted  them  upon  j)oor  lean  asses,  they  made  their  days' 
journeys  of  twice  the  usual  length,  coming  in  late  at  night, 
and  setting  out  before  day-break :  so  that  their  stomachs 
could  hardly  keep  the  little  food  which  they  used  to  take. 
They  daily  abused  them  with  obscene  and  insolent  expres- 
sions, and  even  took  Palladius'  servant  from  him,  and  com- 
pelled him  to  fling  away  his  writing-case.  They  w^ould  not 
suffer  them  to  approach  the  churches,  but  lodged  them  either 
in  inns  filled  with  abandoned  women,  or  in  synagogues  of 
Samaritans  and  Jews.  When  they  were  Avorn  out  with  this 
treatment,  one  of  them  said,  "  Why  are  we  afflicted  at  these 
"  lodgings  ?  Does  it  rest  with  us  to  choose  or  shun  these 
"indecencies?  See  you  not  that  God  is  glorified  in  all  this? 
"  How  many  of  these  miserable  women  who  had  forgotten 
"  God,  or  had  never  known  Him,  have  been  roused  to  think 
"  of  Him  and  fear  Him  !  St.  Paul  who  has  suffered  all  these 
"  things,  hath  said,  '  For  we  are  unto  God  a  sweet  savour  of 
"  '  Christ^,  and  are  made  a  spectacle  unto  the  world,  and  to  ^  2  Cor. 
"  '  Angels,  and  to  men  *.'  "  <  1  cor.  4. 9. 

The  Bishops  who  were  of  the  communion  of  Theophilus, 
and  happened  to  be  on  the  road  where  these  deputies  passed, 
not  satisfied  with  denying  them  all  kind  of  hospitahty,  gave 
money  to  the  Praetorian  soldiers  to  drive  them  as  speedily  aa 


136  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  D.  AOfi.  possible  out  of  their  cities.     Those  who  behaved  in  this  way, 

'were  chiefly  the  Bishops  of  Tarsus  and  of  Antioch,  the  Bishop 

of  Ancyra  in  particular,  and  the  Bishop  of  Pelusium.     They 

excited  the  cruelty  of  their  guards  by  threats  and  presents, 

that  they  might  not  sufi'er  them  to  go  even  to  the  houses  of 

those  laymen  who  desired  to  receive  them.    But  on  the  other 

hand,  the  Bishops  of  Cappadocia  Secunda  expressed  by  their 

tears  the  compassion  which  they  felt  for  the  exiles;  parti- 

cularlv  Theodorus  of  Tyana,  Bosphorus  of  Colonia,  who  had 

been  Bishop  forty-eight  years,  and  Serapion  of  Ostracina, 

who  had  held  his  see  forty-five.     This  Bosphorus  is  the  same 

'Supr.is.i.  who  was  at  the  general  Council  of  Constantinople,  in  381  ^ ; 

"  Supr.  21.  SO  well  known  by  his  friendship  with  St.  Basil.     Serapion  2, 

^'^'  who  had  been  one  of  the  most  faithful  disciples  of  St.  Chry- 

sostom,  and  had  been  by  him  ordained  Bishop  of  Heraclea  in 

Thrace,  concealed  himself  a  long  time  in   a  monastery  of 

'  Supr.  21.  Goths,  probably  in  that  of  Promotus  at  Constantinople^.    He 

ciirjs.        ^^^  loaded  with  numberless  calumnies,  brought  before  the 

oivmp  14  J^^^g^^^  scourged,  and  put  to  the  torture,  even  to  the  loss  of 

ai.  13.    __  liis  teeth,  and  at  last  banished  into  Egypt,  his  native  country. 

A  holy  old  man,  named  Hilarius,  who  had  not  eaten  bread 

for  eighteen  years,  was  banished  to  the  farthest  parts  of 

Pontus ;  after  having  been  scourged,  not  by  command  of  the 

judge,  but  of  the  clergy.     Brisso,  brother  to  Palladius,  left 

his  church  of  his  own  accord,  and  retired  to  a  small  estate 

which  he  had  in  the  country ;  where  he  was  tilling  the  ground 

with  his  OAvn  hands  when  Palladius  wrote  the  Dialogue  in 

which  he  describes  this  persecution"".     Elpidius,  Bishop  of 

Laodicea  in  Syria,  had  shut  himself  up  in  an  upper  room 

with  Pappus,  passing  liis  days  in  prayer;   and  had  not  for 

three  years  come  down  the   stairs.     Heraclides,  Bishop  of 

Ephcsus,  had  been  a  prisoner  four  years  in  Nicomedia;  the 

Bishop  Silvanus  was  at  Troas,  where  he  lived  upon  his  fishing ; 

others  had  retired  to  various  places ;  and  of  many  nothing 

The  author  of  the  Dialogue  on  the  in   Galatia.     His  visit  to   Rome,   and 

Life  of  St.  Chrysostom  is  not  the  same  conversation  there  with  Theodorus  the 

person  with   the  Palladius,    Bishop  of  Deacon,  which  forms  the  substance  of 

Helenopolis,  and  author  of  the  Historia  the  Dialogue,  is  placed  in  A.D.  408. 

Lausiaca,  whose  name  has  so  frequently  (See  Bigotius'  Preface  to  the  Dialogue, 

occurred  in  the  course  of  this  narrative,  ap.  Chrys.  xiii.)     Brisso  is  the  brother 

but  his  predecessor  in  the   same  see,  of  the  younger  Palladius. 
from  which  he  was  translated  to  Aspona 


BOOK  xxii.]        ECCLESIASTICAL  HISTORY.  137 

whatever  was  known.    Some  communicated  with  Atticus,  and  A.  p.  406. 
were  translated  to  the  Chmxhes  of  Thrace. 

As  for  the  Priests,  some  Avere  sent  into  Arabia  and  into 
Palestine;  Tigrius,  the  Confessor  i,  into  Mesopotamia ;  Philip'  Supr.  21. 
died  soon  after  in  exile  in  Pontus ;  Theophilus  was  in  Paph- 
lagonia;   John,  the   son  of  TEthrius,   built   a  monastery  at 
Csesarea.     As  they  were  conveying  Stephen  into  Arabia,  the 
Isaurians  took  him  by  force  from  his  guards,  and  left  him  at 
liberty  on  Mount  Taurus.     Sallustius  was  in  Crete ;  Philip,  a 
Monk,  and  Priest  of  the  schools 2,  in  Campania;  Soplironius,  ['  i.e.  the 
the  Deacon  and  ascetic,  was  a  prisoner  in  the  Thebaid.     The  the  palace. 
Deacon  Paul,  Assistant   to   the   Steward  ^,  was  in  Africa ;  sch^a^f 
another  Paul,  Deacon  of  the  Anastasia,  at  Jerusalem ;  Hella-  ^'  ^'y°'^- 
dins,  Priest  of  the  Palace",  had  retired  to  a  small  estate  which 
he  had  in  Bithynia.    Many  were  concealed  in  Constantinople, 
and  others  were  gone  into  their  native  countries.     Stephen, 
the  Monk,  who  had  carried  the  letters  to  Rome,  was  for  that 
reason  taken  at  Constantinople,  beaten,  and  kept  ten  months 
in  prison.     They  proposed  to  him  that  he  should  acknow- 
ledge the  communion  of  Atticus ;  and  when  he  refused,  they 
lacerated  his  sides  and  breast  in  a  cruel  manner.     However, 
he  recovered,  and  was  sent  ten  months  after  into  exile  to 
Pelusium.     A  provincial  soldier  of  one  of  the  companies 
which   belonged   to    the  Emperor's    guard   being   informed 
against  as  an  adherent  of  St.  Chrysostom,  was  beaten  and 
unmercifully  lacerated,  and  then  banished  to  Petra  in  Arabia. 

St.  Chrysostom  having  received  tidings  in  his  exile,  of  what  xii. 
was  passing  in  the  West,  and  how  the  Pope  and  the  other  st*!  ch^ry- 
Bishops  were  using  their  interest  to  restore  him,  wrote  several  ^^^^^^  ^^^ 
letters  of  thanks  to  them.  He  wrote  particularly  to  Venerius 
of  Milan^,  Chromatins  of  Aquileia^  St.  Gaudentius  of  Brescia*', '  %•  I82. 
Aurelius  of  Carthage^,  Hesychius  of  Salona®,  and  in  general,  5  kp.  J55. 
to  the  Bishops  who  had  come  frbm  the  West^,  and  to  the  ^'Ep!^i84. 
Priests  of  Rome  who  had  accompanied  them'.  He  wrote  f'^^^\.Q 
different  letters  to  them,  as  he  could  find  a  Priest  to  carry  ai.  37. 

.  .  Ep.  183 

them ;  and  in  those  letters  he  commends  theu"  charity,  which  ai.  95. 

had  induced  them  to  undertake  so  long  and  fatiguing  a  Scd^kiid 

voyage ;  he  thanks  them,  and  exhorts  them  to  maintain  his  f^^ 

al..l87. 
n   Tillemont  supposes  the  Priest  of      of  First  Chaplain  and  Grand  Almoner, 
the  Palace  to  have  performed  the  duties      Tillem.  xi.  S.  Chrys.  51. 


138  ECCLESIASTICAL  HISTORY.         [book  xxii. 

A.  D.  406.  cause  with  vigour,  as  being  that  of  the  Church :  but  he  knew 
not  all  they  had  to  undergo.     He  wrote  likewise  to  Eulogius 
of  Csesarea,  implying  in  his  letter  that  all  the  Bishops  of 
'  Ep. 87.,    Palestine  followed  his  steps  in  the  defence  of  the  Church'; 
^^'^^'         and  to  John  of  Jerusalem,  commending  his  piety  and  his 
»  Ep.  88.     courage".    Lastly,  he  \\Tote  a  second  letter  to  Pope  Innocent ; 
^''  ^"^'        in  which  he  speaks  of  the  present  time  as  the  third  year  of 
3  chrys.      his  banishment,  that  is,  the  year  406 ^     He  pleads  in  excuse 
(vii!p.'i58!)  (as  he  does  also  to  the  other  Bishops)  for  his  long  silence, 
(iv.  p.598.)  ^jjg  great  distance,  and  the  difficulty  of  corresponding  occa- 
sioned by  the  incursions  of  the  Isaurians.     He  adds,  that  he 
seizes  the  opportunity  offered  by  the  Priest  John^  and  the 
Deacon  Paul.     In  the  remaining  part  of  his  letter  he  repeats 
his  thanks,  and  exhorts  him  to  continue  his  assistance  to  him, 
and  not  to  be  discouraged  at  the  little  success  he  had  met 
with.     He  likewise  wrote  to  three  of  the  most  illustrious 
*  Ep.  168.   Roman  ladies,  \dz.  Proba"*,  Juliana''',  and  Italica^.     Proba- 
s  ijp.  169.    Paltonia  was  the  widow  of  the  famous  Anicius  Probus,  and 
^'•g^-^j-Q    Juliana    his    daughter-in-law   the   widow    of   Olybrius    and 
:ii.  124.       mother  of  Demetrias^     St.  Chrvsostom  commends  the  Priest 

'  Supr.  19. 

(30.  John  and  the  Deacon  Paul  to  Proba;  whom  he  also  recom- 

s  Ep.  148.  mends  to  the  Bishops  of  the  West*^,  as  men  every  where  per- 
secuted, who  could  find  no  shelter.  He  says  to  Italica,  that 
women  may  engage  as  well  as  men  in  the  battles  fought  in 
the  cause  of  God,  and  of  His  Church. 

He  wrote  also  to  St.  Olympias  while  he  was  at  Arabissus, 
"  Ep.  ad  probably  in  the  spring  of  the  year  406'.  "  Do  not  be  uneasy,^' 
al.^'6!"  li6  says,  "at  the  severity  of  the  winter,  my  stomach  com- 
"  plaint,  or  the  incursions  of  the  Isaurians.  The  winter  has 
"  been  as  might  be  expected  in  Armenia;  but  it  has  not 
"  been  very  troublesome  to  me,  by  reason  of  the  precautions 
"  which  I  have  taken.  I  have  kept  continual  fires,  and 
"  carefully  closed  the  chamber  I  live  in  on  all  sides ;  cover- 
"  ing  myself  warmly,  and  not  going  abroad.  This  is,  it 
"  must  be  confessed,  irksome,  but  I  am  willing  to  bear  it, 
"  because  I  find  myself  the  better  for  it :  for  while  I  keep 
"  my  room,  the  cold  has  no  great  effect  on  me ;  but  when- 
"  ever  I  am  forced  to  go  out,  and  be  exposed  to  the  air,  even 
"  a  little,  I  suffer  from  it  not  a  little."  He  afterwards  says, 
"  Do  not  be  concerned  at  my  passing  the  winter  in  this 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  139 

"  place,  for  I  am  in  much  better  health  than  I  was  last  year ;  a.  n.  40fi. 

"  and  you  yourself  would  have  been  less  indisposed,  had  you 

"  taken  proper  care  of  your  health."     He  enlarges  on  this 

subject,  and  on  the  value  which  people  ought  to  set  upon 

health ;  and  then  continues,  "  If  our  separation  afflict  you, 

"  expect  to  see  an  end  to  it.     I  do  not  say  this  merely  to 

"  comfort  you,  but  I  know  it  will  surely  be  so ;  otherwise 

"  I  should  have  died  long  since  with  what  I  have  suffered. 

"  As  it  is,  I  bear  myself  so  well  with  so  weak  a  body,  that 

"  the  Armenians  themselves  are  surprised  at  it :  for  neither 

"  the  rigour  of  the  air,  nor  the  solitude,  nor  the  want  of  pro- 

"  visions,  and  servants  to  attend  me ;  nor  the  ignorance  of 

"  physicians,  nor  the  absence  of  baths,  which  I  have  been 

"  accustomed  to  use  continually ;  nor  the  chamber  in  which 

"  I  am  daily  shut  up  as  in  a  prison,  without  taking  my  usual 

"  exercise ;  nor  being  perpetually  over  the  fire  and  in  the 

"  smoke,  and  being  continually  in  a  state  of  siege  and  alarm ; 

"  none  of  these  things  has  been  able  to  overwhelm  me  ;  nay, 

"  I  am  even  better  in  health  here  than  at  Constantinople, 

"  owing  to  the  care  I  have  taken  of  myself." 

The  enemies  of  St.  Chrysostom  being  informed  of  the  great      xiii. 
good  he  did  by  his  conversion  of  the  infidels  in  that  neigh-  st.  Chry- 
bourhood,  and  how  celebrated  his  ^drtues  were  at  Antioch,  -^^^°^- 
resolved  to  remove  him  to  a  more  distant  placed    For  Severian  '  Paii.  vit. 
of  Gabala,  Porphyrins  of  Antioch,  and  several  other  Bishops  '''  '^^' 
of  Syria  were  still  afraid  of  him,  though  he  was  in  banish- 
ment, and  they  were  enjoying  the  riches  of  the  Church,  and 
disposing  of  the  secular  power.     Therefore  having  sent  to 
Court,  they  obtained  of  the  Emperor  Arcadius  a  more  severe  a.  d.  407. 
rescript,  to  have  him  speedily  removed  to  Pityus,  a  desert 
place  in  the   country  of  the  Tzani   on  the  borders  of  the 
Euxine  sea.     The  journey  was  long,  and  St.  Chrysostom  was 
three  months  on  the  road;  though  the  two  soldiers  of  the 
Praetorian  Prefect,  who  conducted  the  holy  Bishop,  hurried 
him  on  extremely,  saying  that  such  were  their  orders.     One 
of  them,  not  so  self-interested  as  the  other,  shewed  him  some 
humanity,  as  it  were  by  stealth,  but  the  other  was  so  brutal, 
as  even  to  be  offended  at  the  kindnesses  offered  him  to  en- 
gage him  to  spare  the  holy  Bishop.     He  would  make  him  set 
out  in  the  heaviest  rain,  so  that  he  was  drenched  to  the  skin ; 


140  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  D.  407.  and  made  a  jest  of  the  most  scorching  heat  of  the  sun,  know- 

'  ing  how  painful  it  was  to  the  Saint,  whose  head  was  bald ; 

nor  would  he  siifFer  him  to  stop  for  a  moment  in  any  city  or 

town  where  there  were  baths,  that  he  might  not  be  indulged 

with  that  relief. 

On  arrinng  at  Comana,  they  went  tljrough  without  stop- 
ping, and  rested  at  a  church  about  five  or  six  miles  from  the 
town,  and  dedicated  to  St.  Basiliscus,  Bishop  of  Comana,  who 
had  suffered  martyrdom  at  Nicomedia,  with  St.  Lucian  of 
Antioch,  under  Maximinus  Daia".  As  they  were  lodged  in 
the  buildings  which  belonged  to  that  church,  St.  Basiliscus 
•  Pall.  Vit.  appeared  to  St.  Chrysostom  in  the  night,  and  said  to  him  ^, 
^*  *  ''  Be  of  good  comfort,  brother  John ;  to-morrow  we  shall  be 
"  together."  It  is  even  reported  that  he  had  foretold  this  to 
the  Priest  who  lived  there,  saying  to  him,  "  Prepare  the  place 
"  for  my  brother  John ;  for  he  cometh."  St.  Chrysostom,  in 
full  rehance  on  this  revelation,  prayed  his  guard  on  the  next 
day  to  wait  there  till  the  fifth  hour,  that  is,  till  eleven  o'clock 
in  the  morning :  but  he  was  refused.  They  set  out,  and 
were  gone  about  thirty  stades,  or  more  than  three  miles, 
when  St.  Chrysostom  was  taken  so  extremely  ill  that  they 
were  obliged  to  return  to  the  church  which  they  had  left. 
On  arriving  there,  he  changed  his  garments  and  clothed 
himself  in  white  from  head  to  foot,  not  having  yet  broken 
his  fast.  After  which  he  distributed  the  few  things  he  had 
left,  amongst  those  who  were  then  present;  and  having  re- 
ceived the  Communion  of  the  Sacred  Symbols  of  our  Saviour, 
that  is,  the  Eucharist,  he  made  his  last  prayer  in  the  hearing 
of  all  who  were  present,  and  added,  according  to  his  usual 

"  Maximin  Daia,  the  son  of  Daia  or  however,  met  and  conquered  by  Li- 
Daza,  sister  of  Galerius,  on  the  abdica-  cinius  near  Herac-lea ;  and  the  defeated 
tion  of  Diocletian  and  Maximian,  was  Emperor  died  within  three  or  four 
raised  by  his  uncle  to  the  rank  of  months  after  at  Tarsus.  (Gibbon,  ch. 
Cassar,  and  intrusted  with  the  com-  14.)  Maximin  had  fully  imbibed  the 
mandof  Syria,  and  Egypt.  On  the  persecuting  spirit  of  his  uncle,  and 
elevation  of  Licinius  to  the  dignity  of  though  he  acquiesced  for  about  six 
Augustus,  Maximin  extorted  an  ac-  months  in  the  edict  of  toleration  issued 
kiiowlcdgment  of  the  same  title  for  by  the  dying  Galerius,  he  organized  a 
himself,  and  the  death  of  Galerius  ex-  more  systematic  opposition  to  Chris- 
tended  his  empire  over  all  the  provinces  tianity  than  had  hitherto  been  at- 
of  the  East.  In  the  contest  between  tempted,  and  the  Asiatic  Christians 
Constantine  and  Maxentius  he  was  were  only  delivered  from  a  second 
the  secret  ally  of  the  latter,  and  on  persecution  by  the  Western  war  which 
its  termination  led  an  army  towards  terminated  in  his  death.  (Ibid.  l(i.) 
Europe  to  avenge  his  death.     He  was, 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  141 

custom,  these  words  :  "  Glory  to  God  for  all  things."  Then  a.  d.  407. 
he  pronounced  his  last  Amen,  and  stretching  out  his  feet, 
yielded  up  his  spirit.  There  was  at  his  funeral  such  a  vast 
concourse  of  Aorgins  and  Monks  of  Sjoia,  Cilicia,  Pontus, 
and  Armenia,  that  many  thought  they  had  appointed  the 
meeting.  The  feast  was  observed  as  for  a  Martjo:,  and  his 
body  was  interred  near  that  of  St.  Basiliscus  in  the  same 

church  ^  'Soz.8.28. 

He  died  and  was  buried  on  the  fourteenth  of  September^, «  Socr.6.21. 
or  the  eighteenth  of  the  calends  of  October,  under  the  seventh  jbi. 
Consulate  of  Honorius,  and  the  second  of  Theodosius,  that 
is  to  sav,  in  the  year  407.     He  was  about  sixt}^  years  old',  ['See Pag. 

*^  .  .  an.  407,  c  3. 

and  had  governed  the  Church  of  Constantinople  six  years  to  and  Tiiiem. 
the  time  of  his  banishment,  and  in  all  nine  years  and  eight  i^^^i^^^^' 
months.     His  death  did  not  put  an  end  to  the  fliA^sion  of 
the  Eastern  and  Western  Chm'ches ;  and  whilst  the  Eastern 
Bishops  refused  to  re-establish  his  memory,  the  Church  of 
Rome"*,  followed  by  the  whole  West,  continued  steadfast  in^  Paii.Vit. 
the  resolution  it  had  taken,  not  to  communicate  with  the 
Bishops  of  the  East,  and  particularly  Theophilus  of  Alexan- 
dria, till  there  should  be  a  general  Council  assembled,  to  put 
an  end  to  the  calamities  of  the  Church. 

This  was  probably  the  reason  of  a  canon  ^  of  the  general      xiv. 
Council  of  Africa,  held  at  Carthage  in  the  same  year,  407,  Carthage. 
on  the  sixteenth  day  of  June^,  where  it  was  resolved  to  write  '.^"qV^"" 
to  Pope  Innocent  for  the  restoration  of  peace  between  the  Concii.Afr, 
Churches  of  Rome  and  Alexandria^.     Aurelius  presided  in  [s^'idibus 
this  Council,  and  the  first  thing  they  did  was  to  repeal  the  isth'!]'  ^'  ^' 
decree  of  the  Council  of  Hippo,  probably  that  of  the  year '  ^-  ^o^- 
393,  by  which  it  was  agreed  that  the  general  Council  of 
Africa  should  meet  every  year.     In  this  Council  it  was  de- 
termined, that,  not  to  fatigue  the  Bishops  without  occasion, 
it  should  meet  only  when  the  common  interest  of  all  Africa 
required  it,  and  in  the  place  which  should  be  thought  most 
convenient,  and  that  all  private  causes  should  be  judged  in 
their  respective  provinces ^     Concerning  appeals'*,  it  was  or-^  c.  95. 
dered  that  the  appellant  should  choose,  with  the  consent  of  these  judg^ 
his  adversary,  judges  from  whom  there  should  be  no  further  ™ents] 
appeal';  that  whosoever  should  petition  the  Emperor  to  be'  c.  96. 
judged  by  laymen,  should  be  dispossessed  of  his  dignity: 


142  ECCLESIASTICAL  HISTORY.         [book  xxii. 

A.  D.  m.  thoiigh  it  was  made  lawful  for  any  one  to  pray  the  Emperor 

'  o.  104.      that  he  might  be  judged  by  the  Bishops  ^     Vincentius  and 

»  0.  97.  Fortunatian  were  deputed  to  the  Emperor^  with  orders  to 
desire  of  him,  in  the  name  of  all  the  provinces  of  Africa, 
that  he  would  grant  them  Defenders  from  the  Scholastici, 
that  is,  lawyers  in  practice ;  and  admit  them  to  the  cabinets 
of  the  judges P,  whenever  it  should  be  required  for  the  affairs 
of  the  Church.     It  was  likewise  resolved  to  ask  for  a  law  to 

^  c.  102.      prevent  marriages  after  a  divorce^ :  and  it  was  ordered*  that 
'^'  '^*''      any  person  intending  to  go  to  the  Court,   should  have  it 

[5  Binjjh.  mentioned  in  the  formal  letter^  which  he  was  to  deliver  to 
'^  '  the  Church  of  Rome,  that  there  he  might  receive  another 
similar  letter  to  carry  with  him  to  Court ;  that,  if  during  his 
residence  at  Rome  any  affair  of  moment  should  call  him  to 
the  Court,  he  should  represent  the  case  to  the  Pope,  and 
obtain  letters  from  him.  This  was  at  the  time  when  the 
Emperors  of  the  West  used  commonly  to  reside  at  Ravenna, 
or  some  other  place,  but  seldom  at  Rome. 

It  was  decreed  that  the  creation  of  new  Bishoprics  should 
only   be   by  the    Council   of  the   province,   and  with   con- 

"  c.  98.       sent  of  the   Diocesan  Bishop  *'.      It  Avas  agreed  ^  that  the 
^'  whole  Churches  of  the  Donatists,  who  were  converted,  might 

keep  their  Bishops,  without  consulting  the  Council;  unless 
they  should  prefer,  after  the  death  of  their  own  Bishop, 
to  unite  themselves  to  some  other  Diocese.  But  only  those 
Donatists  were  allowed  this  privilege  who  had  been  converted 
before  the  Edict  of  Union,  that  is,  the  law  of  the  twelfth  of 

"  c.  10.3.      February,  405.    It  was  also  forbidden®  to  read  any  preface,  or 
other  prayers,  at  the  Altar,  but  such  as  should  be  collected 
by  men  of  the  best  capacity,  and  approved  by  the  Council*!. 
XV.  The  Emperor   Honorius   granted  to  the   deputies  of  the 

Hoiioi'iiis    Churches  of  Africa   all  that  they  desired,   relating  to  the 

Churcli.  *"  "^^^^  provincial  judges  sate  in  court  cured  to  them  the  right  of  immediate 

within  their  secretaria  or  cahinets,  se-  admission  on  all  occasions  to  the  secre- 

cluded    hy   curtains    from    the    public  taria.  (Cod.  Theod.  2.  Tit.  4.  de  Denunc. 

gaze,  while  the  criminals  and  litigants  7.  et  Com.) 

waited  their  turn  without.  Within  these  i  This  canon  alludes  to  the  practice, 

all  causes  were  heard,  and  the  officials  peculiar  to  the  Western  Churches,  of 

of  the  court  were   accustomed  to  sell  using  Collects  varying  with  each  cele- 

the  entry  at  a  high  price.  (Cod.  Theod.  bration   of    the    same    Liturgy.      The 

1.  Tit.  7.  dc  off  Rcct.  prov.  1.  et  Gothof.  Eastern  Churches  employ  several  dis- 

Com.)     Honorius  at  once  granted  that  tinct  liturgies  for  the  several  seasons  of 

the  Defenders  should  be  chosen  from  the  year.     Palmer's  Or.  Lit.  i.  p.  308, 

the  lawyers;   and  two  years  after  se-  &c.     See  Bingh.  15.  \.  §  4. 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  143 

Defenders ;    as  appears  by  the  law  directed  to  Porpliyrius,  a.  d.  407. 
Proconsul  of  Africa,  and  given  at  Rome  on  the  seventeenth 
of  the  calends  of  December,  under  his  own  seventh  Con- 
sulate, and  the  second  of  Theodosius  ;  that  is,  on  the  fifteenth 
of  NoA^ember,  407  ^     This    decree    confirms   the   privileges  '  Cod. 
granted  to  the  Churches  and  clergy  by  previous  laws ;  and  xitfa  de  ' 
orders,  that  the  favours  obtained  by  the  Churches  from  the  ^i*'*^-  38. 
Emperor,  should  be  notified  by  the  judges,  and  put  in  execu- 
tion by  means  of  lawyers.     The  deputies  of  the  Council  of 
Africa  were  Hkewise  commissioned  to  sohcit  the  Emperor 
against  the  Donatists^ :  and  accordingly  that  same  law^  or  ^  Cod.  can. 
another  with  the  same  date  and  the  same  address,  ordains,  3  ^od. 
that  all  heretics  (and  the  Donatists  and  Manichees  are  men-  Tir5^'de'' 
tioned  by  name),  who  shall  be  sincerely  converted  shall  be  Haer.  41. 
exempt  from  all  the  penalties  of  the  laws  issued  against 
them,  which  they  may  have  incurred.     The  Donatists  and 
Manichees  are  mentioned,  as  the  two  sects  most  prevalent 
in  Africa.     On  the  eighth  of  the  calends  of  March,  407,  or 
the  twenty-second  of  February,  Honorius  made  another  law^,  *  ibid.  1.40. 
directed  to  Senator,  Preetorian  Prefect,  by  which  rigorous 
punishments  were  enacted  against  the  Manichees  and  Pris- 
cillianists,   viz.   the    confiscation  of  their   estates,   an   inca- 
pacity  of   either   making    or  receiving    donations,    enquiry 
even  after  death  "■,  and  a  penalty  on  such  persons  as  should 
conceal  their  assemblies.     In  the  same  year  407,  and  on 
the  fifteenth  of  November,  the  same  date  as  the  preceding 
laws,  a  law  was  made  and  directed  to  Curtius,   Praetorian 
Prsefect  of  Italy^,  confirming  the  former  laws  against  the  ^  ibid.  Tit. 
pagans ;  ordering  the  revenues  of  the  temples  to  be  taken  19] 
away,  the  idols  and  altars  to  be  destroyed,  the  temples  con- 
verted to  some  other  use,  and  all  profane  solemnities  pro- 
hibited.    This  law  was  published  at  Carthage,  in  the  follow- 
ing year  408,  on  the  fifth  day  of  June^ :  however,  four  years  «  sirm. 
before,  Honorius,  under  his  sixth  Consulate,  in  the  year  404,  Theod.*i2. 
permitted  the  pagans  at  that  time  to  celebrate  the  secular 
games,  and  tolerated  the  entertainments  of  gladiators  even 

at  Rome''.  '  Claud.de 

The  law  of  the  fifteenth  of  November  407,  was  a  conse-  pmd.  in 
quence  of  the  defeat  of  Rhadagaisus.     He  was  a  pagan,  and  *^"'"-  ^^^-  ^^ 

■■  In  order  that  their  property  might  be  confiscated  and  their  wills  invalid. 


144  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  D.  407.  a  Scythian  by  birth  ^  who  in  the  preceding  year,  406  2,  j^^d 
•"oi^T.s?.  entered  Italy  with  an  army  of  above  two  hundred  thousand 
Ch?p!276.  Goths,  and  threatened  Rome.     The  pagans  assembled  to- 
gether, saying  openly,  that  this  enemy  had  the  gods  on  his 
side,  and  that  the  city  would  perish  because  it  had  for- 
saken them.     With  loud  complaints  they  demanded  the  re- 
establishment  of  sacrifices.     The  whole  city  resounded  with 
blasphemies    against   the    name   of   Christ,   as   being  the 
curse  of  the  times.     In  the  mean  while,  there  came  troops  of 
Huns  and  Goths  to  the  relief  of  the  Romans ;  the  army  of 
Rhadagaisus  melted  away,   and  perished  miserably  in  the 
Apennines.     Rhadagaisus  himself  was  taken  and  killed,  and 
the  Christians  looked  upon  this  victory  as  an  effect  of  the 
3  Aug.  vii.  Divine  protection ^ 

g'^ga^"  ^^^      They  ascribed  to  the  same  cause,  the  death  of  the  Count 
]05''ar'''9   ^^il^co,  who  assumed  to  himself  all  the  power  in  the  West, 
de  verb,      under  the  weak  Emperor  Honorius'^.     Stilico  was  accused  of 
§  13."  '    '  having  called   in  the  Barbarians,  who  were   beginning  to 
^Oros.7^37.  ravage  the  empire,  and  of  having  a  design  to  dethrone  the 
fuMar-    Emperor  Honorius,  his  son-in-law,  in  order  to  usurp  the 
ceii.Chr.    crown  for  his  own  son  Eucherius,  who  was  himself  a  pagan, 
and  endeavoured  to  draw  the  pagans  into  his  interest,  by 
promising   them   to    restore   the   temples    and    destroy   the 
churches.     This  conspiracy  being  discovered,  Stilico  was  put 
to  death  on  the  tenth  of  the  calends  of  September,  under  the 
Consulate  of  Bassus  and  Philippus ;  that  is,  on  the  twenty- 
third  of  August,  in  the  year  408 ;  and  his  son  Eucherius  soon 
after  underwent  the  same  fate. 
XVI.  And  indeed,  even  in  the  year  406,  the  Vandals  and  the 

bariansin  Alaui  had  passed  over  the  Rhine,  and  entered  into  Gaul^. 
A^D.  406  ^^^  Quadi,  the  Sarmatae,  the  Gipedes,  the  Heruli,  the 
*  Ruinart.    Saxous,   and   Germans,   assisted  them   in  ravaging   all  the 

Hist.  Per-  .  o      o 

sec.Vandai.  Country  between  the  Rhine,  the  ocean,  the  Alps,  and  the 
par|  .c.i.  Pyrenees*^.  Mayence  was  taken  and  destroyed,  and  many 
9i^a7"n '^'  thousands  of  persons  were  massacred  in  the  church.  Worms 
ad  Ager.     was  destroyed  after  a  long  siege  ;   Rheims,  Amiens,  Arras, 

Terouanne,  Tournay,  Spires,  Argentina  or  Strasburg,  be- 
i'  or  Gas-  camc  German  towns.  Aquitame  and  Novem-populania'',  the 
Baudr.]      provinces  of  Lyons  and  Narbonne,  were  all  laid  waste,  except 

a  few  towns.     This  is  the  account  given  us  by  St.  Jerome, 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  145 

who  is  particularly  distressed  for  the  city  of  Toulouse.     He  A.  d. 


likewise  complains '  of  the  treatment  offered  to  ladies  of  rank, '  Ep.  35. 
and  virgins  consecrated  to   Gron,   who  were    exposed  as   a  Heiiod. 
diversion   for   the    Barbarians.      They    seized   the    Bishops, 
murdered  the  Priests  and  clergy,  pulled  down  the  churches, 
tied  their  horses  to  the  Altars,  and  disinterred  the  relics  of 
the  Saints.     "I  have  seen,^'  says  the  Priest  Salvianus-,  "in^DeGub.6. 
"  the  cities,  the  dead  bodies  of  both  sexes  without  covering,  pp.  viii! 
"  mangled  by  dogs  and  birds,  and  spreading  infection  among  P*  ^^^'  ^ 
"  those  who  were  still  alive." 

These  Barbarians  being  still  pagans,  made  a  great  number 
of  Martyrs.     The  Church  commemorates,  on  the  fourteenth 
of  December,  St.  Nicasius,  Archbishop  of  Rheims,  with  his 
sister  the  wgin  Eutropia'^,  Florentius  the  Deacon,  and  Ju-  ^  Mart, 
cuudus  the  Reader,  who  were  put  to  death  at  the  door  of  the 
church  by  the  Vandals'*.     It  is  supposed  that  St.  Diogenes  [^Ruinai-t. 
of  Arras  suffered  martyrdom  about  the  same  time.     Treves  nl'e.]  ^ 
was  plundered  four  times,  and  A^alentinus  the  Bishop  slain*.  [=  ibid. 
Antidius,  Bishop  of  Besanjon,  is  commemorated  in  that  city, 
on  the  seventeenth  of  June,  as  having  suffered  martyrdom  by 
the  Vandals^.     At  Semont,   in  Burgundy,   St.  Florentinus,  [<'  ibid. 
and  St.  Hilarius,  Martyrs,  are  commemorated  on  the  twenty-  "" 
seventh   of  September  ^ ;    and   at   Auxerre,    St.  Fraternus,  '  Mart, 
Bishop,  who  suffered  martyrdom  on  the  same  day  that  he    °'^' 
was  consecrated.     At  Langres,  St.  Desiderius,  Bishop^  with'  i\iart. 
St.  Valerius  his  Archdeacon,   and   St.  Prudentius ;    besides  23. 
many  other  Martyrs,  in  different  places  of  Gaul. 

After  the  death  of  Stilico,  the  supreme  authority  fell  into  A.  D.  408. 
the  hands  of  Olympius,  a  most  zealous  Clmstian.     He  was 
made  Master  of  the  Offices  ;  and  St.  Augustine,  who  was  one 
of  his  friends,  Avrote  to  him  soon  after  on  the  interests  of  the 
Chm-ch''.     For  as  soon  as  the  pagans  and  heretics  of  Africa  ="  Ep.  97. 
were  informed  of  the  death  of  Stilico,  they  pretended  that  he    '    "  ' 
was  the  author  of  the  laws  which  had  been  lately  published 
against  them,  and  that  the  Emperor  had  no  part  in  the 
matter  ^     By  these  reports  they  incensed  the  people  against '  §  2. 
the  Catholics,  so  that  many  Bishops  fled  over  to  Italy,  to 
implore  the  protection  of  the  Court.     St.  Augustine  therefore 
entreats  Olympius  to  join  with  these  Bishops  for  the  sup- 
pression of  the  disorders  which  were  committed  in  Africa; 


146  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  D.  408.  and  in  the  mean  while  to  lose  no  time  in  certifying  the 
pro\dnce  of  the   affection  the  Emperor  entertained  for  the 
Church.     It  is  thought  that  those  Bishops,  of  whom  St.  Au- 
gustine speaks,  were  Restitutus   and  Florentius,  who  were 
deputed  by  a  Council  held  at  Carthage,  on  the  thirteenth  of 
'  Cod.  can.  October,  in  this  same  year  408  ^,  against  the  pagans  and 
Concii!^Afr.  hcrctics,  "  at  the  time"  (says  the  abstract  of  the  Council) 
'^'  "  when  Severus  and  Macarius  were  pvit  to  death ;  and  that 

"  the  Bishops  Evodius,  Theasius,   and  Victor,  Avere  cruelly 
"  treated  upon  their  account .'' 

In  the  same  year,  on  the  sixteenth  of  the  calends  of  July, 

or  the  sixteenth  of  June,  there  had  been  akeady  a  Council 

held  at  Carthage,  in  which  the  Bishop  Fortunatian  had  been 

2  ihid.        deputed  against  the  pagans  and  the  heretics^.     But  there  is 

reason  to  beheve  that  the  death  of  Stilico  having  increased 

their  insolence,  the  Catholic  Bishops  were  obliged  again  to 

meet,  and  to  send  another   deputation  four  months  after. 

The  subject  of  the  first  deputation  was  perhaps  the  massacre 

of  Calama. 

XVII.  For  on  the  first  of  June,  408^,  the  pagans  of  that  town 

Cdiama.      Celebrated  one  of  their  festivals  with  so  much  insolence,  that 

9i^af '  '^■^'  ^^^y  ^^^^  dancing  through  the  street  in  a  crowd  before  the 

ad  Nect.      church,  a  thing  which  was  never  done  even  in  the  time  of 

§  8.  . 

Julian ;  and  when  the  clergy  endeavoiu^ed  to  put  a  stop  to  it, 

they  threw  stones  against  the  church.    About  eight  days  after, 

the  Bishop  having  declared  anew  to  the  officers  of  the  toAvn 

the  laws  which  had  been  lately  published  against  the  idolatei's, 

(though  they  were  already  sufficiently  well  known,)  that  in 

^  Siipr.  15.  particular  of  the  [fifteenth]  of  November,  407^,  was  preparing 

Tit.  10.  do  to  put  that  law  in  execution,  when  the  church  was  a  second 

GoUiof ''ct'  ^^"^"^^  assaulted  with  stones.     The   Christians,   on  the  next 

Sirm.]        day,  in  order  to  intimidate  the  seditious,  having  demanded 

the  insertion  of  what  they  had  to  say  in  the  public  acts,  were 

[^Tiiiem.    rcfuscd''.     On  the  same  day  there  was  a  hail  storm,  which 

171.]  "    ""  seemed  to  have  been  sent  on  purpose  to  terrify  the  pagans  : 

but  as  soon  as  it  had  ceased,  they  returned  a  third  time  to 

the  assault  with  stones,  and  at  last  set  fire  to  the  church. 

One  Christian,  who  happened  to  fall  in  their  way,  was  killed ; 

the  others  ran  away  to  hide  themselves  wherever  they  could. 

The  Bishop,  with  much  difficulty,  made  his  escape,  and  con- 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  147 

cealed  himself  in  a  place  whence  he  could  hear  the  cries  of  a.  d.  4oa 
those  who  were  in  search  of  him  to  put  him  to  death^  re- 
proaching one  another  for  ha\dng  done  so  much  evil  to  no 
purpose,  since  they  had  been  unable  to  find  him.  All  this 
went  on  from  the  tenth  hour,  that  is,  four  o^clock  in  the 
afternoon,  till  very  late  at  night,  without  any  manner  of 
hindrance  from  those  who  could  have  used  their  authority 
on  this  occasion. 

Soon  after  St.  Augustine  repaired  to  Calama^,  to  comfort '  Aug.  Ep. 
and  pacify  the  Christians  :    the  pagans  themselves   desired  §  io^ "  "''"' 
to  see  him,  and  he  warned  them  what  they  ought  to  do 
to  extricate  themselves  from  their  present  embarrassment, 
and  exhorted  them  to  seek  eternal  salvation.     But  as  they 
were  still  in  fear,  they  persuaded  Nectarius  to  write  to  him, 
who  was  a  venerable  old  man  among  them,  and  a  person  of 
learning.     He  represents  to  St.  Augustine-,  that  the  love  of  ^  Au?.  Ep. 
his  country  engages  him  to  undertake  this  part,  and  that  the 
duty  of  Bishops  is  always  to  do  good ;  a  remarkable  testi- 
mony from  a  pagan.    He  prays  him  at  least  to  distinguish  the 
innocent  from  the  guilty;  offering,  for  the  rest,  to  repair  all 
the  damage  that  had  been  done,  and  begging  only  exemption 
from  the  penalty.     St.  Augustine  commends  his  love  for  his 
country^,  and  shews  him^  that  nothing  can  more  effectually'  Ep. 91. 
hold  together  human  society,  and  render  a  city  flourishing,  4^  §  .-j."' 
than  the  Christian  religion,  which  teaches  frugality,  temper- 
ance, conjugal  fidelity,  and  good  morals :  and  that  nothing 
is  more  contrary  to    civil    society,   than  the  corruption  of 
morals,  which  ever  attends  idolatry,  through  the  example  of 
the  false  deities.     Then  coming  to  the  sedition  of  Calama, 
he  agrees  with  him  as  to  the  lenity  Avhich  becomes  a  Bishop'^. '  §  7. 
"  We  eudeavour,^^  he  says,  "  to  prevent  any  one  from  suffer- 
''  ing  punishments  too  severe,  not  only  from  ourselves,  but 
"  even,  as  far  as  our  intercession  can  avail,  from  others." 
He  insists  that  it  is  necessary  to  make  an  example  on  this 
occasion  :    yet    nevertheless   he    consents   to   grant   to   the 
guilty  their  lives  and  safety,  and  sufficient  to  support  them  j 
but  not  enough  to  do  evil.     Thus  all  the  punishment  of  so 
monstrous  a  crime  was  reduced  to  the  loss  of  only  a  part  of 
their  wealth.     "  As  to  the  losses  ®,"   says  he,   "  which  the "  §  10. 
"  Christians  have  suffered,  they  bear  them  with  patience,  or 


148  ECCLESIASTICAL  HISTORY.         [book  xxii. 

A.  D.  408.  "  arc  relieved  by  other  Christians.    We  seek  nothing  but  the 

^     "  salvation  of  souls,  and  that  even  at  the  expense  of  our 

"  lives."     Nectarius  was,  after  this,  silent  for  about  eight 

'  Aug.  Ep.  months ' :  perhaps  in  hopes  that  the  death  of  Stilico  would 

m4.  ai.  254.  ^gg^Qj,g  ^jjg  condition  of  the  pagans.  But  at  last  he  returned 
to  the  charge,  and  loading  St.  Augustine  with  praises,  and 
holding  out  some  hopes  of  his  own  conversion,  insisted 
throughout  upon  a  full  pardon  for  all  the  inhabitants  of 

*  Ep.  103.    Calama-.      St.  Augustine  remained  firm  to  his  resolution 

a .  253.  ^-|^^^  ^1^^  guilty  should  be  punished :  yet  at  the  same  time 
he  shews  the  clemency  of  the  Church  by  the  nature  of  the 

3  Ep.  104.   penalty  ^.     "  We  do  not  intend,"  he  says,  "  that  they  shall 

i's^^*'*^*^'  "  lose  their  lives,  nor  that  they  shall  suffer  torments,  or  any 
"  punishment ;  neither  do  we  propose  to  reduce  them  to 
''  such  a  state  of  poverty  as  to  leave  them  without  neces- 
"  saries  :  we  only  want  to  dispossess  them  of  those  riches 
"  which  supply  them  with  the  means  of  evil,  (as,  for  instance, 
"  with  silver  idols,)  and  which  are  the  cause  of  their  having 
*'  set  fire  to  the  church,  and  exposed  the  substance  of  the 
"  poor  to  be  plundered  by  the  multitude,  with  the  effusion  of 

<  §  6.  "  innocent  blood."     Then  he  continues'*,  "  Consent,  at  least, 

"  that  they  who  think  of  nothing  but  burning  and  plundering 
"  our  absolute  necessaries  may  be  kept  in  fear  of  losing  their 
"  own  superfluous  wealth  ;  and  that  we  may  do  so  mvicli  good 
"  to  our  enemies,  as  to  spare  them  the  commission  of  those 
"  crimes  which  are  injurious  to  them,  by  the  fear  of  losing 
"  those  things  whose  loss  is  not  injurious."     It  appears  by 

5  §  1.         this  letter*  that  Possidius,  Bishop  of  Calama,  crossed  over 

into  Italy,  after  the  violence  committed  against  his  church, 

in  order,  we  may  believe,  to  join  the  deputies  of  the  two 

Councils  of  the  year  408  and  demand  justice. 

xviii.         These  deputies  of  Africa  obtained  whatever  they  desired  at 

the  Church.  ^^6  Court  of  Honorius ;  as  appears  by  several  decrees  dated 
towards  the  latter  end  of  the  year  408,  under  the  Consulate 
of  Bassus  and  Philippus,  Avhich  confirm  all  the  former  laws 
against  the  Donatists,  Manichees,  Priscillianists,  the  Pagans, 
and  the  Coelicolse,  ordering  that  they  should  be  put  in  exe- 

»Co(i.  Th.  cution*',  and  expressly  forbidding  their  meetings  ^     It  was 

16    Tit   5        .  .  it/  a  o 

de  User.  43.  likewise  declared  that  no  enemies  of  the  Catholic  religion 
B  Ibid".  1;  42*.  should  exercise  any  employment  in  the  palace  ^.     The  Coeli- 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  149 

colfE,  or  Worshippers  of  the  Heavens,  who   are  here  men-  A.  D.  408. 
tioned,  professed  a  new  heresy,  which  derived  its  notions  (as 
is  supposed)  from  Judaism  and  Paganism ;  at  least  the  name 
of  it  was  new.     They  erred  in  regard  to  Baptism,  after  the 
manner  of  the  Donatists,  and  they  were  chiefly  known  in 
Africa.     In  the  following  year,  409,  there  was  published  a 
decree  of  Honorius,  ordering  them  to  be  punished  as  heretics 
and  apostates'.     As  to  the  Jews,  there  was   a  law  against'  Cod.  Th. 
them,  made  by  Theodosius  on  the  twenty-ninth  of  May,  in  de  jud.  19. 
the  year  408  -,  which  commanded  the  governors  of  provinces  e*  .Gothof. 
not  to  suffer  them  to  burn  a  cross,  on  the  feast  which  they  '^  ibid.  1.  is, 
used  to  celebrate  in  commemoration  of  their  deliverance  by 
Esther,  under  pretence  of  burning  the  figure  of  Haman  and 
his  gallows,  because  they  did  it  in  contempt  of  the  Ckristian 
religion. 

The  Emperor  Theodosius  began  to  reign  after  the  death  of 
his  father  Arcadius,  which  happened  on  the  first  of  May, 
under  the  Consulate  of  Bassus   and  Philippus,  in  the  year 
408^.     Arcadius  had  reigned  thirteen  years  from  the  death  ^  Socr.  6. 1. 
of  his  father  Theodosius,  and  died  thirty-one  years  old.     He  Marc.  Chr. 
was   a  weak  prince,  always  governed  by  his  wife  and  his  ^'"  ~^'' 
eunuchs.     His  son  Theodosius,  who  was  but  eight  years  old, 
and  bore  already  the  title  of  Augustus,  reigned  in  the  East 
under  the  administration  of  Anthemius,  the  most  prudent 
man  of  his  time,  and  a  friend  of  St.  Aphraates^  and  St.Chry-  ■'Theod.iii. 
sostom,  who  wrote  to  him  on  his  Consulate  in  the  year  405  ^.  5  cim's^' 
Theodosius  the  Younger,  for  he  was  known  under  that  name,  f^^l'^^' 
had  three  sisters,  Pulcheria,  Arcadia,  and  Marina,  who  all 
three  continued  virgins.     Pulcheria  henceforth  took  charge 
of  their  education,  as  also  of  that  of  the  Emperor  her  brother, 
though  she  was  but  two  years  older  ^ :  but  her  wisdom  and  [®  fifteen 

.        ^  -,     -,  ,  years  old, 

Virtue  far  exceeded  her  years.  according 

We  find  two  other  laws  of  Honorius  in  the  year  409,  which  ^"^  Tlieoph. 

breathe  the  spirit  of  religion:  the  first  is  in  favour  of  pri-  ^'-  ^^^ 

soners '',   directing  the  iudges  to  take  them  out  of  prison  '  Cod.  Th. 

'      T  T  •        •/•  4.1         1  n  •  •  9-  Tit.  3.  de 

every  tSunday,  and  enqmre  it  they  have  all  necessaries  given  cust.reor.7. 

to  them,  that  they  might  be  supplied  Avith  proper  subsistence  j|,g^°^' 

if  they  lacked  it,  and  conveyed  to  the  baths  under  a  strong  '['^■^•. 

guard ;  the  Bishops  are  recommended  to  see  this  law  put  in  aud.  9. 

execution.     The  other  law  commands  all  Christians  of  the 


150  ECCLESIASTICAL  HISTORY.         [book  xxii. 

A.  P.  408.  neighbourhood  to  take  care  that  the  Roman  captives,  who 

'  Cod.  Th.  are  returning  home,  should  not  be  detained  nor  molested  ^ 

dcPosHim       ^^^^  ^^^  of  Honorius  against  the  Donatists  and  Jews  or 

-■  t't  Cod.    CoeHcolse,  was  dkected  in  particular  to  Donatus,  Proconsul  of 

Tit.  4.        Africa- :  and  St.  Augustine,  who  was  a  personal  friend  of  his, 

aud.  11.^     wrote  to  him  on  the  subject,  entreating  him   earnestly  to 

16^  Tit  ^5'  spare  their  lives  ^.     "  Observe,^^  said  he,  "that  ecclesiastics 

de  Hser.  44.  ec  ^re  the  Only  persons  who  take  the  trouble  to  lay  the  affairs 

ai.  127.       "  of  the  Church  before  you.     If  you  therefore  punish  the 

"  guilty  with  death,  you  take  from  us  all  freedom  of  com- 

"  plaining ;  so  that  when  they  become  sensible  of  this  they 

"  will  assail  us  with  greater  assui'ance,  seeing  us  reduced  to 

"  the  necessity  of  letting  our  own  lives  be  taken,  rather  than 

"  exposing  their  lives  to  destruction  by  svibjecting  them  to 

"  your  judgment."      He  concludes  in  these  words  :  "  How- 

"  ever  great  the  evil  from  which  we  would  separate  them, 

"  and  the  good  to  Avhich  we  would  unite  them,  it  is  a  labour 

"  more  wearisome  than  profitable  to  compel  men  by  force, 

"  instead  of  winning  them  by  instruction." 

XIX.  After  the  death  of  Stilico,  the  Goths,  who  served  in  the 

sieged  by"    Roman  armies,  were  harshly  treated,  on  suspicion  of  collusion 

A^^D^409    ^^^^  ^™'     ^^^i^  wives  and  children  were  put  to  death  in 

*  Zcs.  5.     several  cities,  and  their  estates  plundered  ^.     Incensed  at  this 

Socr.  7.  10.  violation  of  their  alliance,  they  all  joined  under  Alaric,  the 

Soz.  9.  6.    jj^Qgt;  powerful  of  their  chiefs,  who  had  served  under  the  great 

p  Supr.  19.  Theodosius  against  the  usurper  Eugenius^,  and  been  invested 

with  Roman  dignities.     He  still  endeavom-ed  to  make  peace 

with  Honorius :   but  not  being  able  to  obtain  it,  marched 

towards  Rome.     It  is  reported  that  on  tliis  march  he  met  a 

holy  Monk  who  would  have  dissuaded  him  from  his  purpose, 

representing  to  him  all  the  calamities  of  which  he  was  about 

to  become  the  cause;  and  that  Alaric  replied,  "I  am  not 

"  going  thither  of  myself;  but  there  is  one  who  urges  and 

"  torments   me  daily,  saying,  '  Go,  plunder  Rome.'  "     As 

soon  as  he  was  arrived  he  besieged  it  so  closely,  even  on  the 

side  towards  the  sea,  that  no  provisions  could  come  in,  and 

famine   and  plague  began   to  devastate   it.     Many  slaves, 

chiefly  Barbarians,  went  over  to  Alaric.     In  this  extremity 

the  pagan  senators  thought  it  necessary  to  sacrifice  in  the 

Capitol,    and    in    the    other    temples.      For    some    Tuscan 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  151 

HaruspiceSj  whom  Pompeianus,  Prsefect  of  Rome,  had  sent  a.  d.  409. 
for,  promised  to  drive  away  the  Barbarians,  by  means  of 
thunder  and  lightning ;  boasting  that  they  had  ah-eady  done 
the  same  at  Narnia,  a  town  of  Tuscan}^,  which  Alaric  had  not 
taken  in  his  march  toAvards  Rome.  Zosimus  says  ',  that  for  "  p.  8I6. 
greater  security,  Pope  Innocent  was  informed  of  their  in- 
tention to  offer  sacrifices  at  Rome;  and  that  preferring  the 
safety  of  the  city  to  his  own  opinion,  he  gave  them  leave  to 
sacrifice  in  private.  They  may  believe  it  who  will,  on  the 
testimony  of  this  pagan,  but  what  he  further  relates  seems 
more  likely.  The  Tuscans  having  insisted  that  those  cere- 
monies would  be  of  no  ser\ice  to  the  city,  unless  they  were 
performed  in  public,  the  Senate  went  up  to  the  Capitol,  and 
began  there  and  in  the  public  places  to  perform  what  they 
had  resolved  :  but  no  one  dared  take  part  in  it.  The  Tuscans 
were  left  to  themselves,  and  the  means  of  pacifying  Alaric 
were  taken  into  consideration. 

Accordingly  a  treaty  was  entered  into  with  him'-,  by  which  "  Zos.  5. 
it  was  agreed  to  give  him  five  thousand  pounds'  weight  of  ^'  ^^'^' 
gold,  thirty  thousand  pounds  of  silver,  four  thousand  tunics 
of  silk,  three  thousand  skins  died  in  scarlet,  and  three  thou- 
sand pounds  of  pepper.  To  make  up  this  quantity  of  gold 
and  silver,  as  there  was  no  public  treasury,  they  laid  a  tax  on 
private  individuals,  and  as  these  were  unable  to  make  it  up, 
they  were  obliged  to  make  iise  of  the  ornaments  of  the  idols, 
and  even  the  idols  themselves  which  were  made  of  gold  and 
silver  :  a  proceeding  lamented  by  Zosimvis  as  an  act  of  impiety, 
which  filled  up  the  ill  fortune  of  Rome.  Among  others  they 
melted  down  an  image  of  Vii-tue  :  after  which,  he  says,  what- 
ever yet  remained  of  valour  and  virtue  amongst  the  Romans 
vanished  away,  as  had  been  foretold  by  those  who  were 
skilled  in  di\dne  matters.  In  consideration  of  these  presents, 
Alaric  raised  the  siege,  and  the  Romans  promised  to  obtain 
peace  between  the  Emperor  and  him.  This  happened  in  the 
year  409,  under  the  eighth  Consulate  of  Honorius  and  the  3  ^^^  ^ 
third  of  Theodosius^.  p-  8I8. 

4  Soz.  9.  7. 

Pope  Innocent  accordingly  went  on  a  deputation  to  the  5  Coci.  Th." 
Emperor,  who  was  then  at  Ravenna^.     And  there  has  been  HeMathjb. 
with  some  reason  ascribed  to  this  deputation  a  law  against  ^*  ^^°^- 
mathematicians    or    astrologers  •'',    under   which    name   were  Tit.  4. 

^  '  (le  Episc. 

aud.  10. 


152  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  D.  409.  often  understood  the  soothsayers  and  other  diviners.  By 
this  law  they  are  commanded  to  burn  their  books  in  the 
presence  of  the  Bishops,  and  to  abjure  their  errors,  or  to  go 
out  of  Rome,  as  also  out  of  all  other  cities,  under  pain  of 
transportation.  It  was  published  on  the  twenty-fifth  of 
January,  in  the  year  409.  Alaric  marched  as  far  as  Rimini 
to  approach  the  Emperor,  who  sent  JoWus,  Prsefect  of  Italy, 
to  treat  with  him.  But  he,  by  his  imprudent  negotiation, 
broke  the  peace  which  he  might  have  made  upon  advan- 
tageous conditions. 
XX.  Alaric  therefore,  returning  to  Rome,  besieged  it  a  second 

Emperor,  time;  and  having  made  himself  master  of  the  port,  he 
obHged  the  Romans  to  salute  Attalus,  the  Prsefect  of  the  city, 
['  Soz.  Emperor  K  He  favoured  the  pagans,  and  placed  implicit  re- 
p  Zos.  5.  liance  on  the  promises  of  the  diviners  ^,  so  that  contrary  to 
p.  828.J  ^j^g  advice  of  Alaric,  he  sent  a  man  named  Constans  into 
Africa,  without  giving  him  the  forces  necessary  to  make  him 
master  of  that  country :  while  he  himself  marched  towards 
Ravenna  on  expectations  equally  ill-founded.  Honorius, 
terrified  at  his  approach,  sent  his  chief  officers  with  proposals 
to  acknowledge  him  for  his  colleague :  but  Attalus  refused 
his  offer,  and  ordered  him  to  choose  an  island  or  some  other 
place  to  retire  to.  Honorius  had  his  ships  already  prepared 
to  eflFect  a  flight  to  his  nephew  Theodosius,  when  an  un- 
expected succour  arrived  from  the  East,  while  at  the  same 
time  news  was  brought  to  Attalus  that  Constans  had  been 
defeated  by  Heraclian,  who  governed  Africa  for  Honorius; 
and  that  Heraclian  had  so  well  guarded  the  seaports,  that 
no  provisions  could  come  to  Rome,  which  was  consequently 
afflicted  with  famine.  Attalus  returned  to  Rome,  and  con- 
tinued to  behave  so  ill,  that  Alaric,  by  agreement  with 
Honorius,  deposed  him  from  the  empire  before  he  had  yet 
['  Zos.  held  it  a  full  year  -'.  Tlie  pagans  and  Arians  were  much 
'  Soz.  y.  9.  afflicted  at  his  deposition  -*.  The  former  observing  his  be- 
haviour, and  knowing  how  he  had  been  educated,  were  in 
hopes  that  he  would  have  openly  declared  himself  a  pagan, 
and  restored  the  temples,  the  feasts,  and  sacrifices  :  while  the 
latter  were  in  hopes  that  he  would  have  made  them  masters 
of  the  churches,  as  in  the  reigns  of  Constantius  and  Valens, 
because  he  had  been  baptized  hy  Sigesarius,  Bishop  of  the 


BOOK  xxii.]        ECCLESIASTICAL  HISTORY.  153 

Goths,  Avliich  had  procured  for  him  the  attachment  of  Alaric  a.  d.  409. 

and  the  whole  nation.     He  had  declared  Consul  for  the  year 

410  a  pagan,  called  Tertullus,  whose  name  was  struck  out  of 

the  Fasti '.  '  oros.7.42.. 

In  the  mean  time  Alaric  advanced  towards  the  Alps  within      xxi. 
sixty  stades,  or  eight  miles  of  Eavenna,  and  had  entered  into  takelfand 
a  treaty  with  Honorius ;  when  Sarus,  another  chief  of  the  ^'"J^^'^ifQ' 
Barbarians,  and  in  alliance  with  the  Romans,  began  to  fear 
that  their  union  with  the  Goths  might  be  prejudicial  to  him, 
because  he  had  given  some  cause  of  suspicion  to  Alaric-.  U  Soz. 
He  therefore  made  an  open  attack  upon  his  troops  with  three 
hundred  men  under  his  command,  sm'prised  them,  and  killed 
several.     Alaric,  provoked  and   alarmed  at  tins  action,  re- 
turned to  Rome,  besieged  it  a  third  time,  and  took  it  by 
treachery,  on  the  ninth  of  the  calends  of  September,  in  the 
year  1164  of  its  foundation',  under  the  sole  Consulate  of^s.  Paul. 
Varanes*;  that  is,  the  twenty-fourth  of  August,  410.      He  jmisc.' 13.27. 
gave  it  up  to  be  plundered;  gi\ing  orders,  however,  out  of^f^^^°^^- 
respect  to  the  Apostle   St.  Peter,    that   his  church  of  the  Marceii. 
Vatican  should  be  preserved  as  a  secure  asylum;  an  order 
which  prevented  the  total  destruction  of  Rome.     For  that 
church,  being  very  large,  and  having  buildings  belonging  to 
it  which  occupied   a   great    space  of  ground,   such   a  vast 
number  of  persons  retii'cd  thither,  as  served  to  re-people  the 
city. 

In  this  devastation  several  palaces  and  several  public  build- 
ings were  destroyed  by  fire,  a  great  number  of  persons  killed, 
many  women  dishonoured,  and  among  them  even  vii'gins 
consecrated  to  God.  A  married  woman ^,  exceedingly  beauti-  =  Soz.  9. 10. 
ful,  and  a  Catholic,  fell  into  the  hands  of  a  young  Arian 
Goth,  who,  finding  that  she  did  her  utmost  to  resist  him, 
drew  his  sword  to  frighten  her,  and  rased  her  skin,  so  that 
the  blood  ran  all  over  her  neck.  She  boldly  presented  her 
head  to  his  sword ;  and  the  Barbarian,  moved  by  her  virtue, 
conveyed  her  himself  to  the  church  of  St.  Peter,  and  com- 
mitting her  to  the  care  of  the  guards,  gave  them  six  pieces 
of  gold  for  her  subsistence,  that  she  might  be  restored  to  her 
husband. 

Another  of  the  chief  Goths  ^,  a  Christian,  found  in  a  house «  Oros.  7. 
belonging  to  one  of  the  churches,  a  drgin  consecrated  to     " 


154  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  D.  410.  God,  and  advanced  in  years ;  lie  asked  her  with  an  ap- 
peai-ance  of  respect,  for  her  gold  and  silver ;  to  which  she 
replied  with  resolution,  that  she  had  a  great  quantity  of 
both,  and  would  shew  it  to  him.  She  accordingly  produced 
such  a  quantity  of  treasure,  that  the  Barbarian  was  astonished 
at  the  number,  weight,  and  beauty  of  so  many  different 
vessels,  of  which  he  did  not  even  know  the  names.  "  These 
"  are,'^  said  she  to  him,  "  the  vessels  of  the  Apostle  St. 
"  Peter ;  take  them  if  you  dare,  you  shall  answer  for  them  : 
"  as  I  cannot  defend,  I  dare  not  keep  them."  The  Bar- 
barian, inspired  with  awe,  sent  word  to  Alaric,  who  imme- 
diately ordered  all  the  vessels  to  be  conveyed,  just  as  they 
were,  to  the  Basilica  of  St.  Peter;  and  likewise  that  the 
sacred  virgin  should  be  escorted  thither  under  a  safeguard, 
together  with  all  the  Christians  who  chose  to  attend  her. 
This  house  being  at  some  distance  from  the  church  of  St. 
Peter,  they  Avere  obliged  to  pass  through  the  whole  city; 
which  made  this  transportation  of  the  sacred  vessels  a  magni- 
ficent spectacle  and  procession.  They  were  carried  one  by 
one  in  open  sight  upon  the  heads  of  men,  and  on  each  side 
was  a  file  of  soldiers,  with  drawn  swords;  the  Romans  and 
Barbarians  singing  hymns  together  in  the  praise  of  God. 
The  Christians  flocked  to  them  from  all  parts ;  several  pagans 
feigned  to  be  Christians  on  this  occasion,  and  the  more  the 
Romans  crowded  together  to  save  themselves,  the  more  jea- 
lously the  Barbarians  closed  around  to  defend  them. 

The  Barbarians  entered  the  house  of  St.  Marcella,  and 
'  Hier.  Ep.  required  her  to  deliver  up  her  gold  and  hidden  riches  \     She 
ad  Princ!    told  them  that  she  possessed  no  riches ;  and  as  a  proof  of 
'ioT"^  ^^    what  she   said,  shewed  them  the  meanness  of  her  clothes. 
They  would  not  believe  her,  and  seconded  their  demand  Avith 
blows  of  AV'hips  and  sticks  :  she  threw  herself  at  their  feet, 
begging  them  Avith  tears  not  to  take  her  daughter  Principia 
from  her,  for  Avhom   she    di'cadcd   that  insult  from  which 
she  herself  Avas  protected  by  her  age.     The  Barbarians  were 
moved,  and  conducted  them  both  to  the  church  of  St.  Paul : 
for  Alaric  had  given  orders  that  this  church  should  likewise 
be  a  sanctuary  as  well  as  that  of  St.  Peter.     St.  Marcella  re- 
turned thanks  to  God  for  having  saved  the  honour  of  her 
daughter,  and  for  having  preserved  herself  from  plunder,  by 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  155 

a  voluntary  poverty.     She  died  a  few  days  after  in  the  arms  A.  P.  4io. 
of  her  daughter,  and  the  illustrious  Pammachus  died  also 
about  the  same  time'.     A  Deacon  named  Dionysius,  who  ['.  Hier. 
understood  physic,  and  practised  it  gratviitously,  was  carried  Lib.  i.  in 
away  by  the  Goths.     But  he  shewed  himself  so  worthy  of  ^^^  '-' 
their  love   and   reverence,  that  they  treated  him  as  their 
master ^  ^  Epitaph. 

ap.  Bar. 

A  vast  number  of  Christians  went  out  of  Rome  on  this  an.  410. 
occasion^;  and  it  was  looked  upon  as  an  effect  of  Divine  3  ^1^.  iii. 
Providence^  that  Pope  St.  Innocent  had  gone  out  of  it  some  g'ft^'^^'j^^' 
time  before,  on  his  deputation  to  the  Emperor  Honorius ;  Ezech. 
for  he  was  then  still  at  Ravenna"*.     The  Barbarians  per-  *  Oros.  7. 
mitted  those  who  wished  to  retire,  to  carry  their  goods  with 
them_,  and  even  granted  them  safeguard,  in  consideration  of 
some  trifling  reward*.     The  sack  of  Rome  lasted  only  three  '  ibid.  4i. 
days^,  and  Alaric  went  out  of  that  city  on  the  sixth  day^  ®  ibid.  39. 
after  he  had  entered  it,  without  leaAing  any  garrison.     He  chr.  p.  277. 
marched  into  Campania,  where  his  troops  plundered  Nola; 
and  on  this  occasion  St.  Pauhnus  made  this  prayer :  "  Lord, 
''  let  me  not  suffer  torture  either  for  gold  or  silver^  since 
"  Thou  knowest  where  are  all  my  riches. ^^     He  had  in  truth 
given  all  to  the  poor.     Alaric  having  devastated  all  that  part 
of  Italy,  died  in  the  year  following  at  Cosanza,  as  he  was »  Paul, 
preparing  to  cross  over  into  Sicily^.  m1sc!i3.28. 

Of  those  who  made  then-  escape  out  of  Rome  dm-ing  this     xxii. 
desolation,  several  retu^ed  into  the  neighboiu'ing  islands  of  Romans 
Tuscany^,  some  into  Sicily  and  Africa,  others  into  Egypt,  to  ^'^^^^j®'^" 
the  East,  and  Palestine.     St.  Jerome  received  many  of  them  itin.  1.  v. 
at  Bethlehem ;  and  this  charitable  emplopnent,  together  with  meV.  iii. 
the   grief  he  felt  for  so   great  a  calamity,  interrupted  his  ^J^%^^^' 
studies,  allowing  him  no  leism^e  to  write  but  in  the  night-  Ezech. 
time;  when  his  sight,  weakened  by  his  great  age,  was  still 
further  wearied  by  the  Hebrew  letters.     After  the  Commen- 
tary upon  Isaiah,  which  he  had  written  at  the  request  of 
Eustochium,  she  had  again  engaged  him  to  make  the  one 
upon  Ezekiel,  and  afterwards  that  on  Jeremiah.     He  was 
first  deeply  concerned  to  hear  of  the  tAvo  sieges  of  Rome, 
which  so  closely  succeeded  each  other ;   and  of  the  famine 
which  raged  so  violently  that  even  human  flesh  was  eaten'.  '  Ep.  96. 
His   grief  was    overwhelming  at  the   news   of  its    capture,  princ. ' 


156  ECCLESIASTICAL  HISTORY.        [book  xxn. 

A.  D.  410.  and  of  tlie  death  of  Pammaclius  and  Marcella;  but  when  he 

~^  saw  so  many  noble  fugitives  of  both  sexes,  reduced  at  once 

from  the  possession  of  boundless  wealth  to  beggary,  and  now 

seeking  food  and  shelter ;  naked,  wounded,  and  still  exposed  to 

the  insults  of  those  who  thought  them  loaded  with  gold :  all 

these  miseries  forced  torrents  of  tears  from  liis  eyes,  whilst  he 

strove  to  find  means  to  assist  them.     He  looked  upon  the 

end  of  the  world  to  be  near,  and  saw  in  this  terrible  event 

'  Pioef.       the  hand  of  God,  and  the  fulfilment  of  the  prophecies  ^     For 

Ezech  '"    li6  had  often  said  that  Rome,  still  adhering  to  idolatry  and 

abounding  with  crimes,  was  the  Babylon,  and  the  Harlot  of 

"  Ep.44.ai.  the  Apocalypse^;  and  that  the  "falling  away^^  predicted  by 

inisai.S.in  St.  PauP,  before  the  coming  of  Antichrist,  was  the  fall  of 

Jovin.  2.  in  ^|^g  Roman  empire  ;   which  the  Apostle  did  not  choose  to 

fin.  torn.  IV.  J-  '■ 

pars  2.  p.     express  more  openly,  that  he  might  not  bring  on  a  perse- 

^"2'Thess.    CUtion'*. 

^Ep.  8.  ^t  the  same  time  the  Barbarians  were  making  great  dc- 

Ai  ^^"u^lt  vastations  in  the  East,  in  Syria,  Phoenicia,  Palestine,  Arabia, 

11.  torn.  iv.  and  Egypt.    St.  Jerome  says  that  it  was  with  much  difficulty 

209!  '  ^      that  he  himself  escaped  their  hands.     St.  Nilus  relates  in  the 

following  manner,  the  disorders  which  were  committed  in 

the  desert  of  Sinai  by  the  Arabs,  who  lived  only  upon  hunt- 

»  Niii  Narr.  iug  and  plunder*.     He  was  come  down  from  the  mountain 

ap.^Boii.^L  '^it^  ^^^  ^on  to  visit,  according  to  custom,  the  ]Monks  who 

Jan.  14.      liyg^  at  the  Bush ;  that  is,  as  it  appears,  the  place  where 

Moses  saw  the  burning-bush.    On  the  fourteenth  of  January, 

very  early  in  the  morning,  as  the  Monks  had  just  finished 

their  service,  the  Barbarians  assailed  them  with  shouts,  and 

seized  all  the  provisions  which  they  had  laid  up  for  the 

[«  Nar.  4.    wiutcr,  being  a  quantity  of  wild  fruits  dried " ;  they  even 

^'  ^  '^         loaded  the  Monks  themselves  with  them,  after  having  turned 

them  out  of  the  church ;  then  stripped  the  eldest  of  them,  and 

made  them  stand  naked  in  a  row  in  order  to  cut  their  throats. 

They  began  with  Theodulus  the  Priest,  whose  head  they  cut 

off.     He  offered  no  resistance,  but  only  made  the  sign  of 

the  cross,  and  said,  "Blessed  be  God."    Then  they  killed 

an  old  man  who  lived  with  him,  and  a  youth  who  served 

them;  after  which  they  made  a  sign  with  their  hand  to  the 

'  N.!iT.  4.    others  to  fly '.     St.  Nilus  could  not  make  up  his  mind  to 

^''  ''^'         forsake  his  son,  whom  they  were  carrying  away  captive :  but 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  157 

liis  son  made  signs  to  liim,  as  well  as  lie  could,  with  his  eyes,  a.  p.  410. 
to  secure  his  safety  by  flight  with  the  rest.     He  therefore 
retired  to  the  mountain,  turning  back  his  eyes  as  much  as 
possible  upon  his  son,  who  also,  though  only  by  stealth,  re- 
turned his  glances. 

The  Monks  having  reached  the  top  of  the  hill,  began  to 
talk  among  themselves  of  this  disaster,  when  there  came  up 
to  them  a  slave  belonging  to  Magado,  a  Senator  of  Pharan, 
the  nearest  town  to  this  desert'.     This  slave  came  from  the  '  Narr.  5. 
camp  of  the  Barbarians,  still  full  of  fear  and  out  of  breath.  ^"  '  ' 
The  Monks  asked  him  how  he  had  made  his  escape ;  to 
which  he  answered,  addressing  himself  to  St.  Nilus,  "The 
"  Barbarians  conversing  over  their  supper,  said,  that  on  the 
"  next  morning  they  would  sacrifice  your  son  and  me  to  the 
"  star  they  worship.''  (This  Avas  the  star  of  Venus^.)     "They  pthemom- 
"  set  up  an  altar,  and  placed  the  wood  on  it  before  we  knew  ^"b^rpwivJ-y 
"  their  design,  as  we  did  not  understand  their  language :  ^'^IP°':- 

°    '  T  P-  28.] 

"  but  one  of  the  captives  who  kncAV  it,  told  me  privately 
"  what  they  said.  I  acquainted  your  son  with  it,  and  told 
"  him  that,  if  he  did  not  fly,  we  should  not  be  ahve  on  the 
"  morrow.  He  feared  to  be  discovered,  and  chose  rather  to 
"  remain  there,  and  resign  himself  to  ProAadence.  As  to 
"  myself,  when  I  saw  all  these  Barbarians  full  of  wine,  and 
"  asleep,  I  crept  along  the  ground  under  favour  of  the  night ; 
"  and  when  I  got  a  little  distance  from  their  camp,  I  ran 
"  with  all  my  speed."  He  then  related  to  them  several 
cruelties  of  the  Arabians,  and,  among  others,  the  death  of  a 
young  solitary,  who  chose  rather  to  lose  his  hfe  than  to 
obey  them  by  discovering  the  rest  of  the  Monks,  or  by  ex- 
posing himself  naked  in  their  presence. 

The  news  of  this  incursion  having  reached  Pharan,  the 
Council  of  that  city  resolved  not  to  let  it  pass  in  silence,  and 
gave  notice  of  their  intention  to  the  chief  of  the  Barbarians^.  ^  Narr.  6. 
In  the  mean  time  the  IMonks  buried  their  brethren,  whom  ^' 
they  found  at  the  end  of  five  days,  their  bodies  still  entire, 
without  taint  or  deformity,  and  untouched  by  any  wild  beast. 
Their  names  were  set  down,  that  they  might  be  honoured  as 
Martyrs^;  and  the  Church  to  this  day  commemorates  them*  p. 60. 
on  the  fourteenth  of  January  ^     The  Monks  then  went  to  '  Mart. 
Pharan  to  learn  the  answer  of  the  Arabian  chief  ®.     As  they «  p.  90. 


158  ECCLESIASTICAL  HISTORY.         [book  xxii. 

A.  D.  410.  were  entering  the  town,  they  fell  in  with  the  messengers 
who  had  been  sent,  and  were  now  returning  with  letters 
from  him ;  in  which  he  made  answer  that  whoever  had 
suffered  any  loss  might  come  to  him,  and  that  he  would  do 
them  justice ;  for  he  was  unwilling  to  break  off  his  friendly 
intercourse  with  the  Romans,  in  consequence  of  the  advan- 
tage lie  derived  from  it.  Ambassadors  were  therefore  sent 
from  Pharan,  to  renew  the  peace ;  and  they  were  attended 
by  the  relations  of  the  captives,  among  whom  was  St.  Nilus. 
After  travelling  twelve  days,  they  arrived  at  the  camp  of 
the  Arab  chief  whom  they  call  the  Ammanes^  or  Iman, 
who  gave  them  audience,  and  returned  them  a  favourable 

•  Niii         answer'. 

p.  97.  '  They  assured  St.  Nilus  that  his  son  was  living,  and  a  slave 

"  p- 101.  in  the  town  of  Eluza^.  He  departed  in  search  of  him,  and 
Avas  informed  on  the  road  that  the  Bishop  of  that  place  had 
bought  his  son,  and  had  ordained  him ;  and  that  in  a  little 
time  he  had  acquired  considerable  regard.     St.  Nilus  being 

3  p  104.  arrived  there,  saw  his  son  first ^,  and  fainted  away;  his  son 
embraced  him  and  brought  him  to  himself,  and  then  related 
Narr.  7.  his  advcuture  to  him  in  the  following  manner'':  "When  the 
slave  of  Magado  made  his  escape,  every  thing  was  ready 
"  for  our  sacrifice ;  the  altar,  knife,  cup,  libations,  and  in- 
''  cense :  they  had  resolved  to  sacrifice  us  on  the  next  morn- 
.  "  ing  at  break  of  day.  I  had  prostrated  myself  with  my  face 
"  to  the  earth,  and,  with  all  the  attention  that  is  caused  by 
"  eminent  dangers,  was  praying  in  a  low  voice :  '  O  Lord,'  I 
"  said,  '  suffer  not  my  blood  to  be  offered  up  to  evil  spirits, 
"  '  or  my  body  to  be  the  victim  of  the  demon  of  impui'ity ; 
"  '  restore  me  to  my  father,  Avho  places  his  hope  in  Thee.' 
"  I  was  still  praying,  when  the  Barbarians  awoke,  and  were 
"  troid)led  at  finding  that  the  hour  of  the  sacrifice  was  now 

"  p.  117.  "  passed,  for  the  sun  was  riseu'\  They  asked  me  what  was 
"  become  of  the  other  captive.  I  said  I  did  not  know ;  and 
"  they  remained  quiet,  without  shewing  any  signs  of  anger. 
"  I  then  began  to  take  courage,  and  God  gave  me  strength 
"  to  resist  them  when  they  would  have  compelled  me  to  eat 

[« /xmpo-     "impure  food^  and  indulge  in  lewdness.     As  soon  as  we 

to  cat  were  come  to  an  nihabited  country,  they  exposed  me  for- 

fcrcTto      "  ^^^  >   ^i^tl  as  the  people  offered  only  two  gold  pence  for 
idols.] 


p.  110. 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  159 

"  me,    after   having    carried    me    backwards    and   forwards  a.  D.  410. 

"  several  times,  they  at  last  placed  me  at  the  entrance  of 

"  the  town,  naked,  with  a  sword  hanging  from  my  neck,  to 

"  shew  that  if  no  one  would  buy  me  they  would  cut  off  my 

"  head.     I  stretched  out  my  hands  to  those  who  came  by, 

"  and  entreated  them  to  give  the  Barbarians  what  they  de- 

"  manded  for  me,  promising  to  return  it  to  them,  and  to 

"  serve  them  besides.     So  out  of  compassion  I  was  at  last 

'-  piu'chased.^^ 

The  Bishop  of  Eluza  treated  both  father  and  son  with  a 
great  deal  of  kindness,  and  kept  them  some  time  with  him, 
that  they  might  take  some  rest  after  their  fatigues'.  He  even  '  p.  12.3. 
insisted  on  rewarding  the  vii-tue  of  St.  Nilus,  by  ordaining 
him  a  Priest,  notwithstanding  all  his  opposition ;  and  when 
they  departed  he  supplied  them  with  all  that  Avas  necessary 
for  their  jom-ney,  which  was  a  long  one.  We  know  nothing 
of  the  remainder  of  the  life  of  St.  Nilus.  He  was  then  fifty 
years  old,  and  it  is  beheved  that  he  lived  forty  years  longer, 
to  the  reia-n  of  the  Emperor  INIarciau-.     There  remain  of  his  ^v.chronoi. 

IT-  ,•  1       ^1  T  1     •    -        Suar.p.692. 

writings  several  rehgious  treatises,  and  a  thousand  and  sixty- 
one  letters,  most  of  them  short,  and  in  a  spirited  and  con- 
cise style. 

He  speaks  in  the  following  manner  of  the  Eucharist^ :' Lib- i- 
"  After  the  dread-inspiring  invocations  %  and  the  descent  of  ad  Phil. 
"  the  adorable  and  life-giving  Spirit,  that  which  is  on  the 
"  Holy  Table  is  no  longer  simple  bread  and  common  wine, 
"  but  the  precious  Body  and  Blood  of  Jesus  Christ  our 
"  God,  which  purifieth  from  all  stain  those  who  receive  it 
"  ^ith  great  fear  and  strong  desire."  And  in  another  place 
he  says\  that  "  St.  Chrysostom  hath  often  seen  the  angels  in  <  Lib.  2. 

Ep.  294. 

'  In   the    consecration   of  the    Eu-  sufficient  for   the  consecration  of  the  ^^  Anast. 

charist,  the  ancient  Greek,  African,  and  elements,    (de    Sacr.     Euch.    4.    12.) 

Gallican  Churches  used  an  Invocation  Bingham,  on  the  other  hand,  supports 

(eiriKA7)<ris)  of  the  Holy  Ghost  ;  while  the   necessity  of  prayer  as  well,  from 

the  Roman  and  Italian  employed  only  the  universal  practice  of  antiquity.  (15. 

a  simple  prayer  of  consecration:  both  3.  §  12.)     The  Anglican  Church  uses 

however  agreeing  in  a  commemoration  prayer,  without  the  Invocation   of  the 

of  our  Saviour's  words  and  deeds  at  the  Holy  Ghost,  in  the  words,  "  Hear  us, 

lastsupper.  (Palmer,  Orig.  Lit.  ii.  p.  136,  "O  Merciful  Father,  &c.,"  and  suh- 

141.)     Bellarmine,  however,  contends  joins  a  commemoration  of  the  institu- 

tliat  a  commemoration  of  the  institution  tion  ;  though  "  in  the  nibric,  after  the 

by  the  mere  pronunciation  of  the  words,  "  form  of  administration,  the  Church 

"  Hoc  est   enim    Corpus   Memn,    Hie  "  seems  to  suppose  that  the  conseci-a- 

"  est  enim  calix  Sanguinis,"  is  alone  "  tion  is  made  by  the  words  of  institu- 

necessarily    required,    and     absolutely  '•  tion."     Wheatley,  6.  22.  §  2. 


160  ECCLESIASTICAL  HISTORi'.        [book  xxii. 

]o.  "  the  church,  especially  during  the  time  of  the  bloodless 


"  Sacrifice  :^^  that  "  as  soon  as  the  Priest  began  the  oblation, 
"  they  surrounded  the  Altar  with  profound  respect,  till 
["rhippiK.  "  the  consummation  of  the  awful  mystery' :  then  spreading 
''fo'i'T'''^^'  "  themselves  throughout  the  whole  chiuxh,  they  assisted 
"  the  Bishops,  Priests,  and  Deacons,  in  distributing  the  pre- 
»  Lib.  3.  "  cious  Body  and  Blood*/^  In  another  letter^  he  reprimands 
acrchadci.  a  Priest  who  Avas  too  severe,  and  reckoned  for  nothing  the 
public  confession  of  a  penitent,  unless  it  was  attended  with 
many  austerities.  "  You  pay  attention,"  he  writes,  "  to  one 
'^  part  only  of  the  Scriptures,  which  declares  the  Avratli  of 
"  God,  and  not  to  His  mercy,  which  is  spread  through  almost 
"  the  whole  of  them.  It  is  very  beneficial  to  those  who  are 
''  able,  to  give  proofs  of  their  repentance  by  works,  such  as 
"  fasting,  watching,  sackcloth  and  ashes,  and  abundant  alms. 
"  But  we  must  not  reject  the  bare  confession  of  those  who 
"  have  not  the  strength  or  means  to  perform  those  works. 
"  It  is  sufficient  to  be  convinced  that  the  repentance  is  sin- 
"  cere."  The  shorter  works  of  St.  Nilus  all  treat  of  the 
ascetic  life,  that  is  to  say,  of  Christian  perfection.  In  the 
first,  he  severely  condemns  the  laxity  which  was  beginning 
to  creep  in  amongst  the  Monks";  but  the  most  celebrated  of 
these  treatises  is  that  on  the  eight  capital  vices''. 

But  to  return  to  the  incursions  of  the  Barbarians ;  those 
which  they  made  in  Egypt  obliged  the  Monks  of  Scetis  to 
abandon  their  solitude ;  which  caused  St.  Arsenius  to  say, 
'  Rosw.  with  tears  ^,  "  the  world  hath  lost  Home,  and  the  Monks  have 
lost  Scetis."     There  were  likewise  some  Monks  killed  in 


Lib.  5. 
Libel.  2. 
dc  quiet.  6, 


'  St.  Chrysostom,  he    says,    related  The  Council  of  Chaice(loii(  A. D.45L) 

this    in    private   to   his    true    spiritual  notices  the   secularity  of  some  of  the 

friends   (Tots  yr\(i'iOis  tSiv  TrvevfiaTiKwi'  Monks,  and  forbids  them  to  take  any 

(piXuiv).  part  in  secular  business,  except  they  be 

"  St.  Nilus  complains  of  the  Monks  legally  obliged  to  undertake  the  guar- 

engaging    in     secular    business,    and  dianship   of  minors;   orders  them  not 

shameful  trades  (iropi(Ti.io\  eiroveiSiffrot,  to  leave  their  monasteries  without  per- 

c.   C)  ;    of  their   possessing   land   and  mission  from  the  Bishop  of  the  diocese, 

cattle,  and  even  giving  up  their  whole  and  forbids  them  to  hold  any  civil  or 

time  to  gainful  arts  (c.  7) ;  while  some,  military  rank.  (can.  3,  4,  7.  Mans,  vii.) 

unable  to   endure  the  strict  discipline  '^  These  eight  capital  vices  {■Kveinara 

of  the  monastery,  wander  through  the  ttjs  TTOvripias)    are  :    gluttony,   fornica- 

cities,    and    attach    themselves    to    the  tion,   avarice,    anger,   dejection    {Kvirt), 

rich,  performing  all  the  services  of  a  explained    by   KaT7i(piia   v|/vx»3s),    sloth 

parasite  (c.  8)  ;  or  beg  at  the  doors,  or  (oKjjSfa),  vainglory    (ice»'o5o|ia),    pride 

even  steal,  so  as  to  bring  the  monastic  (vireprifpavia). 
life  into  general  disrepute  (c.  f)). 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  161 

those  solitudes  of  Egypt,  as  St.  Augustine  relates  in  deploring  a.  d.  -iif>. 


the  general  calamities  of  those  days,  and  the  devastations 

of  the  Barbarians  in   Italy,  Gaid,  and  Spain'.      He  wrote'  Ep.  in. 

about  it  to  a  Priest,  named  Victorian ;  telling  him  how  he  ^ "  ^^"' 

ought  to  answer  the  pagans,  who  were  scandalized  at  these 

disasters,   with   what '  spirit   he    ought   himself  to    undergo 

them,  and  how  he  might  evien  reap  benefit  from  them  by 

the  example  of  the  Saints. 

Among  those  who  crossed  over  into  Africa  in  their  flight 
from  Alaric,  the  most  illustrious  were  Proba,  with  Juliana  her 
daughter-in-law,  and  Demetrias  her  grand-daughter^;   and  ^  Hier.  Ep. 
of  another  family,  Albiua,  Pinianus  her  son-in-law,  and  Me-  siipr.  19. 
lania  the  younger,  her  daughter^.     St.  Augustine  some  time  ^^pan, 
after,  wrote  a  long  letter  to  Proba,  instructing  her  how  to  L^"*-  i^*^- 
live  like  a  widow  indeed,  in  the  midst  of  her  family  and  her 
riches;  and  treating  particularly  of  prayer\     Albina  and  her^  Ep.  isc 
family,  foreseeing  the  ruin  of  Rome,  had  sold  their  estates, 
and  had  quitted  it  some  time  before  it  was  besieged  :  Melania 
the  elder,  the  step-mother  of  Albina,  and  her  son  Publicola 
came  out  of  Rome  with  them :  Ruffinus  of  Aquileia  likewise 
accompanied  them,  and  passed  over  with  them  into  Sicily, 
where  he  translated  the  homihes  of  Origen  upon  Numbers, 
at  the  time  when  the  Goths  were  burning  the  town  of  Rhe- 
gium^.     Ruffinus  died  soon  after  in  Sicily" :  Albina,  with  her  ^  Prsef.  ad 
daughter  Melania,  and  Pinianus  her  son-in-law,  went  over  Vaies.  ad 
into  Africa,  and  arrived  at  Carthage,  whence  they  proceeded  33"*^  "  ^' 
to  Thagaste,  in  order  to  visit  the  Bishop  Alypius^     Melania  p,^7V'-,\ 
the  elder  returned  to  Jerusalem,  with  her  grandson  Publicola,  Ezech. 

.  Vita  Mel. 

and  died  forty  days  after  her  arrival.     St.  Augustine  could  ap.  Sur.  i. 
not  go  to  Thagaste,  though  he  had  the  utmost  desire  to  do   ^"'  ^^' 
so,  that   he   might   see  Albina,  Pinianus,  and   the   young 
Melania,  being  obliged  to  reside  at  Hippo  for  the  safety  of 
his  people :  had  it  not  been  for  that,  the  rains  and  severity 
of  the  winter,  which  even  in  Africa  he  felt  most  painfully,  s  ^p  124. 
would  not  have  prevented  him^.  |-j^-  ^^ 

Some  time  after,  thev  came  to  visit  him  at  Hippo  :  and  as     xxiii. 

1  .        -  ,  ,        ,  11-11         1  -r.-    •  Tumult  at 

they  were  m  the  church,  the  people  laid  hands  on  Pinianus,  Hippo  for 
demanding  with  loud  cries  that  St.  Augustine  would  ordain  A.'iT.Tn. 
him  Priest  of  their  Church^  St.  Augustine  replied  that  he "  Ep.^126. 
would  not  do  it  unless  Pinianus  himself  consented.      Tlie  Aib.'g'i. 


162  ECCLESIASTICAL  HISTORY.         [book  xxii. 

A.  D.  411.  people  continued  to  cry  out  louder  than  before.  Pinianus 
and  his  wife  Melania^  with  whom  he  had  for  a  long  time 
lived  in  continence,  imputed  interested  motives  to  the  people 
of  Hippo,  as  if  they  had  acted  in  this  manner  only  to  pro- 
cure to  the  Church  and  to  the  poor  of  Hippo  those  riches 
which  he  distributed  with  such  profusion. 

St.  Augustine  seeing  this  disorder,  advanced  towards  the 
people,  and  said  to  them :  "  If  you  claim  to  have  him  for 
"  Priest,  contrary  to  the  word  which  I  have  pledged,  you  will 
"  not  have  me  for  Bishop  :"  after  wdiich  he  left  the  crowd  and 
returned  to  his  seat.  This  answer  surprised  the  people,  and 
checked  them  a  little ;  but  soon  after  they  began  to  be  still 
more  turbulent,  thinking  to  compel  St.  Augustine  to  revoke 
his  word,  or  cause  Pinianus  to  be  ordained  by  another  Bishop. 
St.  Augustine  said  to  those  who  could  hear  him,  that  is,  to 
the  most  considerable  persons  of  the  city  who  had  ascended 

['  absis  ]  to  the  chancel',  "I  cannot  forfeit  my  word,  and  Pinianus 
''  cannot  be  ordained  by  another  Bishop,  in  a  church  com- 
"  mitted  to  my  care,  without  my  consent :  if  I  permitted 
"  this,  I  should  no  less  forfeit  my  word.  And  if  you  cause 
"  him  to  be  ordained  against  his  will,  all  that  you  will  gain 
"  by  it  is,  that  he  will  leave  you  after  his  ordination."  Not- 
withstanding, the  multitude  who  were  standing  before  the 
steps  of  the  chancel,  persisted  in  their  resolution,  with  violent 
uproar,  and  were  incensed  against  St.  Alypius,  who  was  pre- 
sent, as  though  he  designed  to  keep  Pinianus  for  his  OAvn 
church  at  Thagaste,  in  order  to  have  the  advantage  of  his 
riches.  St.  Augustine  was  afraid  that  matters  might  become 
''  §  2.  worse^,  and  that  among  the  crowd  there  might  be  some 
abandoned  people,  who  would  take  the  opportunity  of  this 
tumult,  to  commit  violence,  in  hopes  of  plunder,  and  he 
knew  not  what  course  to  pursue.  He  wished  to  leave  the 
church,  fearing  that  it  might  be  profaned :  and  he  was 
equally  afraid  that,  if  he  did  retire,  that  disaster  would 
happen  the  sooner,  from  the  people  being  still  more  irritated 
and  less  under  the  influence  of  respect  for  him.  Besides,  he 
feared  that  in  passing  through  the  crowd  with  Alypius,  some 
might  have  the  assurance  to  lay  hands  on  the  latter,  who 
would  thus  seem  to  have  been  abandoned  by  him  to  the  fury 
of  the  people. 


I 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  163 

Wliile  St.  Augustine  was  thus  perplexed^,  Pinianus  sent  to  a.  d.  4I1. 
liim  to  let  him  know  that  he  wished  to  swear  to  the  people  '  §  3. 
that  if  he  were  ordained  against  his  inclination  he  would 
absolutely  depart  from  Africa.  He  thought  that  the  people 
Avould  cease  to  insist  on  a  claim  which  would  have  no  other 
effect  but  that  of  expelling  him,  for  they  well  knew  that 
he  would  not  forswear  himself:  but  St.  Augustine,  who 
feared  lest  that  oath  should  only  incense  the  people  more, 
said  nothing  of  it,  and  went  immediately  to  Pinianus, 
who  had  desired  to  see  him.  As  he  was  on  his  way,  ho  re- 
ceived another  message  from  Pinianus,  to  let  him  know  that 
he  would  remain  there  if  they  would  not  compel  him  to  enter 
into  holy  orders  against  his  inclination,  St.  Augustine  began 
to  draw  breath  a  little,  and  without  making  him  any  reply, 
went  up  to  St.  Alypius,  and  told  him  what  Pinianus  had 
said.  St.  Alypius,  fearing  he  should  offend  Pinianus'  family, 
answered,  "  Do  not  consult  me  at  all  on  the  matter."  Then 
St.  Augustine  turning  back  to  the  people,  and  having  ob- 
tained silence,  told  them  what  Pinianus  had  promised  to 
swear.  As  they  were  bent  upon  ordaining  him  Priest,  his 
promise  did  not  satisfy  them  :  but  after  a  little  consultation 
amongst  themselves,  they  required  that  he  should  add  to  his 
promise  that  if  he  ever  did  enter  into  orders,  it  should  only 
be  in  the  church  of  Hippo.  St.  Augustine  proposed  this  to 
Pinianus,  he  agreed  to  it  without  hesitation,  and  said  so  to 
the  people,  who  were  satisfied,  and  required  him  to  take  the 
promised  oath. 

St.  Augustine  returned  to  Pinianus ',  who  was  watched  by  2  §  4, 
the  people  in  a  separate  place,  and  found  him  perplexed 
about  the  choice  of  the  words  of  the  oath :  because  circum- 
stances might  absolutely  obhge  him  to  depart  from  Africa, 
as  for  instance,  incursions  of  enemies.  St.  Melania,  his  wife, 
desired  that  an  unhealthy  state  of  the  air  might  be  also  a 
vahd  excuse.  St.  Augustine  was  afraid  that  any  pro^dso 
would  be  suspected  by  the  people.  However,  it  was  agreed 
that  a  trial  should  be  made.  The  Deacon  repeated  Pinianus' 
words  aloud;  and  the  people  seemed  satisfied:  but  as  soon 
as  they  heard  him  mention  "  necessities  that  might  inter- 
"  vene,"  they  cried  out  again,  and  renewed  theii-  clamours, 
supposing  that  an  evasion  was  intended.  Accordingly,  he 
M  2 


164 


ECCLESIASTICAL  HISTORY.        [book 


§3. 


XXIV. 

Letters  of 
St.  Au- 
gustine 
upon  the 
oath  of 
Piiiianus. 


="  Ep.  125. 
al.  224. 


§2. 


§3. 


§4. 


struck  out  the  clause  of  "  necessities/'  and  the  people  were 
again  satisfied.  Then  Pinianus  came  forward  himself ',  and 
confirmed  what  the  Deacon  had  repeated  in  his  name^  and 
the  oath  which  had  been  read  to  them.  They  desired  him  to 
subscribe  it,  and  lie  did  so.  ^Some  of  the  principal  persons 
among  them  desired  that  the  Bishops  also  should  subscribe  to 
the  oathj  and  St.  Augustine  was  beginning  to  write,  when 
St.  Melania  opposed  it.  St.  Augustine  was  surprised  that 
she  should  have  thought  of  this  so  late,  as  though  he,  by  not 
subscribing  to  it,  could  make  the  oath  void.  However,  he 
left  his  subscription  unfinished,  and  no  one  pressed  him  to 
complete  it.  On  the  next  day  Pinianus  departed  from  Hippo^ 
and  returned  to  Thagaste,  which  produced  some  emotion 
amongst  the  people :  but  they  were  again  pacified  on  being 
assured  of  his  intention  to  return  to  Hippo. 

Meanwhile  Albina,  his  mother-in-law,  who  apparently  was 
not  at  Hippo  at  the  time  of  this  tumult,  complained  of  the 
violence  done  to  him,  insisting  that  they  only  aimed  at  his 
riches ;  and  that  the  oath  which  he  had  given  on  compulsion, 
and  in  fear  of  death,  could  not  bind  him.  St.  Augustine 
wrote  on  this  affair  to  Alypius ',  entreating  him  to  cure 
Albina  and  her  children  (that  is,  Pinianus  her  son-in-law, 
and  her  daughter  Melania)  of  this  suspicion.  "  Por,"  says 
he  ^,  "  though  they  complain  only  of  the  people,  it  is  plain 
"  that  those  suspicions  fall  also  on  the  clergy,  and  chiefly  on 
"  the  Bishops,  who  are  considered  as  the  masters  of  the 
"  Church's  goods :  nor  ought  we  to  be  satisfied  with  the 
"  testimony  of  oxvc  own  conscience  only :  but  if  we  have  any 
"  spark  of  charity,  we  ought  to  be  careful  of  doing  well,  not 
"  only  before  God,  but  also  before  man."  As  Pinianus 
doubted  whether  he  was  bound  by  that  oath,  which  he  had 
made  only  to  escape  the  violence  of  the  people  of  Hippo, 
St.  Augustine  lays  down  these  maxims  concerning  oaths  * : 
"  A  servant  of  God  ought  rather  to  expose  himself  to  certain 
"  death,  than  promise  with  an  oath  to  do  an  unlawful 
"  action,  because  he  could  not  fulfil  his  oath  without  com- 
'*  mitting  a  crime ;  but  he  who  has  promised  a  lawful  thing, 
"  through  the  fear  of  an  uncertain  evil,  as  did  Pinianus, 
"  ought  rather  to  fulfil  his  promise,  than  be  guilty  of  a 
"  certain  perjury.      An  oath  ought   to   be  observed ',    not 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  165 

"  accordinff  to  the  letter  of  tlie  Avords  in  which  it  is  con-  A.  D.  4ii. 


"  ceived,  but  according  to  the  sense  in  which  he  who  gives 
"  the  oath  beHeves  it  to  be  understood  by  him  to  whom  it  is 
"  given.  So  the  absence  of  Pinianus  was  not  contrary  to  his 
"  oath,  so  long  as  he  had  au  intention  to  retnrn." 

St.  Augustine  wrote  likewise  to  Albina  \  not  to  complain  '  Ep.  i26. 
of  the  suspicion  which  she  had  formed  against  him,  but  to  ^ '  ""^* 
justify  himself  and  comfort  her.     He  gives  her  a  particular 
account  of  what  had  passed  at  Hippo  relating  to  Pinianus ; 
and  then  shews  her  that  she  ought  not  to  suspect  the  people 
of  Hippo  of  wishing  to  detain  him  with  a  view  to  their  own 
interest '.     "  It    is  not  yoiu-  money,"    he   says,   "  that  has  ^  §  7. 
'^  tempted  them,  but  your  contempt  for  money.     What  they 
"  approved  in  me  was,  that  they  knew  I  had  forsaken  some 
"  small  paternal  estates  for  the  service  of  God,  nor  did  they 
"  grudge  them  to  the  Church  of  Thagaste  where  I  was  born ; 
"  but  as  that  Church  had  not  engaged  me  among  its  clergy, 
"  they  made  me  take  orders  with  them  when  they  had  the 
"  means  of  doing  it.     With  how  much  more  reason  were 
"  they  delighted  to  see  in  our  beloved  Pinianus  a  contempt 
"  of  such  great  riches  and  such  high  expectations  ?     Many 
''  observe,   that   far   from   having   forsaken  riches,   I   have 
"  acquired  them :   my  estate  would  hardly  have  made  the 
"  twentieth  part  of  the  wealth  of  this  Church.    But  Pinianus, 
"  though  he  were   made   Bishop  of  any  Church  whatever, 
"  particulai-ly  in  Africa,  must  ever  be  poor  in  comparison 
"  with  the  wealth  which  he  now  possesses.     The  suspicion  of 
"  interest  ^  can  therefore  fall  only  on  the  clergy,  and  the  '  §  8. 
"  Bishops  in  particular,   for  we    are   the    persons  who    are 
"  looked  upon  as  the  treasurers  of  the  Church.     But  God  is 
''  my  witness  *,  that  so  far  from  being  fond  (as  is  believed)  of  <  §  9. 
"  this  office,  it  is  a  burden  to  me ;  and  that  I  only  submit  to 
"  it  from  the  fear  of  God,  and  the  charity  which  I  owe  to  my 
"  brethren.     Willingly  would  I  -lay  it   down,  were  it  con- 
"  sistent  with  my  duty  to  do  so."     He  adds,  speaking  of  the 
Apostles* :  "  We  cannot  work  with  our  hands  for  subsistence,  *  §  10. 
'^  as  they  did :  and  if  we  could,  our  numerous  occupations, 
"  with  which  I  believe  they  were  not  then  charged,  would 
"  not  permit  us  to  do  it."     He  then®  treats  of  the  nature  of «  §  11,  &-c. 
an  oath  given  on  compulsion,  as  he  had  already  done  in  his 


166 


ECCLESIASTICAL  HISTORY.         [book  xxii. 


A.  D.  411.  letter  to  Alypius,  leaving  no  room  to  doubt  that  it  ouglit  to 
be  fulfilled,  and  in  tlie  sense  in  which  they  to  whom  it  was 
made  understood  it. 
XXV.  St.  Augustine  had  given  another  instance  of  disinterested- 

Slines's  ^6ss  in  an  affair  Avhich,  as  is  thought,  happened  some  years 
of  St.  Au-  previously.  The  inhabitants  of  Thiava  having  renounced  the 
A.  I).  406.  schism  of  the  Donatists,  wanted  a  Priest  to  govern  them. 
Honoratus,  who  was  the  person  appointed,  had  belonged  to 
the  monastery  of  Thagaste.  It  was  the  custom  for  those 
who  entered  into  a  monastery,  first  to  dispose  of  their  pro- 
perty, for  the  good  of  the  poor  or  of  the  monastery  itself.  If 
any  one  desired  to  be  admitted  before  he  was  able  to  dispose 
of  his  property,  it  was  customary  to  receive  him,  if  he  appeared 
sincerely  resolved  to  do  so  as  soon  as  it  became  possible. 
Honoratus  was  in  this  case,  and  was  still  in  possession  of  his 
Avealth,  when  he  was  ordained  Priest  of  the  Church  of  Thiava, 
and  the  question  arose  to  whom  this  property  ought  to 
belong.  The  people  of  Thiava  claimed  it,  according  to  the 
acknowledged  rule  of  that  time,  that  the  estates  of  clergy 
'  Aug.  Ep.  belonged  to  the  Church  where  they  were  ordained  ^  Alypius, 
§  4.^  ■  "  ■  Bishop  of  Thagaste,  maintained  that  the  property  of  Ho- 
noratus ought  to  fall  to  the  monastery  of  Thagaste ;  and  was 
afraid  that  if  it  should  fall  to  the  Church  of  Thiava,  on  the 
ground  of  its  still  belonging  to  Honoratus,  this  precedent 
might  furnish  an  excuse  to  those  who  should  enter  into 
monasteries  to  defer  gi\dng  up  their  estates.  St.  Augustine 
was  of  opinion  that  the  estate  of  Honoratus  ought  to  be 
given  to  the  Church  of  Thiava.  St.  Alypius  then  proposed 
to  divide  it,  keeping  one  half  for  the  monastery  of  Thagaste, 
and  leaving  the  other  to  the  Church  of  Thiava,  on  condition 
that  St.  Augustine  should  at  some  future  period  make  up  the 
value  of  the  other  half  to  the  monastery  of  Thagaste ;  and  to 
this  St.  Augustine  assented  y. 


y  According  to  Tillemont  (xiii.  92)  Pinianus   (supr.  23),    speaks   of  it   as 

St.  Augustine  was  to  make  up  to  both  an  acknowledged  rule  in  the  African 

parties  the  half  they  lost  by  this  parti-  Church,  yet  there  was  no  generally  ad- 

^^on.  mitted  law  at  this  period  obliging  the 

Tliough  not  an  uncommon  practice  clergy  to  part  with  their  temporal  pos- 

for  a  person  to  give  up  his  estates  on  sessions.   (Bingh.  7.  2.  §  9. )     By  a  law 

receiving  ordination,  as  in  the  case  of  of  Theodosius  the  Younger,   in  A.  D. 

St.  Augustine  himself  (supr.  24),  and  431-,  the  property  of  any  Clerk  or  Monk 

though  this  narrative,  as  well  as  that  of  dying  intestate,  and  without  heirs-at- 


BOOK  xxii.]        ECCLESIASTICAL  HISTORY.  167 

Soon  after^  St.  Augustine,  having  re-considered  the  matter  a.  d.  406. 
more  at  leisure,  wi-ote  to  St.  Alypius^  to  tell  him  that  he  dis- '  Ep.  83. 
approved  of  that  partition  :  "  For  if/'  he  writes,  "  we  should 
"  take  away  the  whole,  they   would   believe  that  we   had 
"  thought  it  just ;  but  if  we  enter  into  a  composition,  it  will 
"  seem  that  we  only  regard  the  money ;  besides,  the  same 
"  inconvenience  as  before  mil  result,  for  those  whom  we  wish 
"  to  convert-  will  keep  one  half  of  their  property  when  they  P  i-  e.  to 
"  enter  into  a  monastery."     He  ends  therefore  by  proposing  nastic  life : 
to  leave  the  whole  estate  of  Honoratus  to  the  Church  of[^"c^^"^^ 
Thiava,  according  to  the  general  rule,  that  so  they  might  vei-tere.] 
avoid  the  scandal  and  suspicion  of  avarice,  having  chiefly  in 
view  the  new  converts.     "  I  have  related  this  aifair,"  he  says, 
"  to  om'  brother  the  Bishop  Samsucius,  who  was  extremely 
"  shocked  to  hear  our  opinion,  for  no  other  reason  than  the 
"  flagrant  indecency  of  the  transaction,  unworthy,  not  of  us 
"  only,  but  of  any  man,"     St.  Augustine,  however,  still  con- 
sents to  give  to  the  monastery  of  Thagaste  that  half  which 
he  had  promised. 

About  the  same  time  a  friend  of  St.  Augustine,  named  Con- 
stantino, gave  him,  when  they  were  in  the  country  together,  a 
book  written  by  Petilianus,  a  Donatist  Bishop,  entreating  him 
earnestly  to  answer  it^.  The  title  was,  "Of  the  only  Baptism;"  ^Retr.  2,3-^, 
and  the  subject  of  it,  to  shew  that  true  Baptism  was  possessed 
by  them  alone.  St.  Augustine  refuted  this  book  by  another 
bearing  the  same  title  '^ ;  in  which  he  only  repeated  what  he  *  Aug.  ix. 
had  already  said  in  his  other  works  upon  this  subject.  ^   "'  ^^'' 

The  Donatists  had  obtained  a  law  which  granted  them  the     xxvi. 
exercise  of  their  religion ;  and  which,  according  to  the  opinion  thTDona-^ 
of  some,  was  granted  to  them  by  Honoriusj  at  the  time  when  ^^^^^  ^^g 
fears  were  entertained  in  Africa  of  Constans,  whom  the  tyrant 
Attains  had  sent  thither  ^ ;  that  is,  about  the  middle  of  the  *  Supr.  20. 
year  409.     Encouraged  by  this  law,  the  Donatists  committed 
intolerable  outrages.      They  plundered  houses,  wasted  the 
fruits,  spilled  the  wines  and  other  hquors,  and  set  fire  to  the 
buildings  ^.     When  they  seized  any  of  the  Catholic  clergy,  ^  Aug.  Ep. 
not  contented  with  inflicting  the  most  fearful  wounds,  they  ad  vtct.  ^"' 

law,  falls  to  his  churcli  or  monastery ;       even   dispose   of  it  at   their   pleasure, 
so  that  even  after  this  time  the  clergy       Cod.  Th.  5.  Tit.  3.  de  Bon.  Cler.  1. 
might  not  only  possess   properly,  hut 


108  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  11.  ^09.  would  even  put  lime  and  vinegar  into  tlieir  eyes.  St.  Au- 
gustine  was  told  on  one  occasion,  that  in  one  place  they  had 
rebaptized  no  less  than  forty- eight  persons,  through  the  terror 
'  Au?.  Ep.  which  these  cruelties  inspired.  One  of  their  Priests',  named 
ad  Jaii/'le.  Restitutus,  at  Victoria,  in  the  district  of  Hippo,  who  had 
Cont.Cresc.  voluntarily  embraced  the  Catholic  rehgion  before  the  laws 
§  53.  -were  published  against  them,  was   by  the  Douatist  clergy, 

ah  ma"!'  and  their  CircumcellioneSj  carried  off  from  his  own  house  at 
c!'2!^§3.  noon-day,  and  conveyed  to  an  adjacent  town;  and  there, 
in  the  presence  of  the  people,  who  dared  not  resist,  he  was 
beaten  at  their  pleasure,  rolled  in  a  muddy  pond,  and  dressed, 
out  of  derision,  in  a  mat  of  reeds.  After  having  made  sport 
with  him  as  long  as  they  thought  fit,  they  carried  him  to  a 
place  which  no  Catholic  dared  to  approach ;  where  they  kept 
him  twelve  days,  and  only  sent  him  back  at  last  on  com- 
pulsion :  but  they  killed  him  some  time  after ;  and  cut  off  a 
finger  and  tore  out  an  eye  of  another  Priest,  whose  name  was 
^  Ep.  133.   Innocent  I 

td  aiarcei.       To  procurc   a  remedy  for   these  disorders,  the  Catholic 
A^b   410  Bishops  appointed  a  meeting  at  Carthage,  on  the  eighteenth 
of  the  calends  of  July,  after  the  eighth  Consulate  of  Honorius, 
and  the  third  of  Theodosius :  that  is,  on  the  fourteenth  of 
'  Cod.  can.  June,  in  the  year  410^.     It  was  there  resolved  to  send  as 
deputies  to  the  Emperor,  the  Bishops  Florentius,  Possidius, 
Praesidius,  and  Benenatus,  to  beg  him  to  revoke  this  liberty 
of  toleration  which  the  Donatists  abused.     Accordingly,  their 
request  was  granted,  as  there  was  nothing  now  for  Honorius 
to  fear  in  Africa,  after  the  defeat  of  Constans,  and  the  de- 
position of  Attains.      Honorius  therefore  published  a  law, 
Avhich  was  dated  the  eighth  of  the   calends  of  September, 
'  ^'"','.-  Ti'-  under  the  Consulate  of  Varanes* :  that  is,  the  twenty-fifth  of 

16.   1  it.  6.  ^  -I  ^ 

do  liter.  51.  August,  410,  the  day  after  Rome  was  taken  by  the  Goths. 
This  law  declares,  that  without  any  regard  being  paid  to  the 
former  one  which  the  heretics  had  surreptitiously  obtained, 
they  should  be  forbidden  to  meet  in  public,  on  pain  of 
banishment  and  death.  It  was  not  usual  to  threaten  the 
heretics  with  such  severe  punishments ;  but  the  fury  of  the 
Donatists  required  it.  This  law  is  directed  to  the  Count 
Hcraclian,  who  had  so  successfully  defended  Africa. 

The  deputies  of  the  Council  of  Carthage  obtained  likewise 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  169 

of  tlie  Emperor  Honorius,  a  rescript  to  compel  the  Donatists  A.  p.  4io. 
to  come  to  a  public  conference  \     This  was  the  means  Avhich  '  Possid. 
the  Catholic  Bishops,  particularly  St.  Augustine,  judged  the  au^/x. 
most   effectual   to   undeceive   the   people.      They   could    do  |;°"*-  ^"^'•^• 
nothing  with  the  Donafist  Bishops,  who  refused  to  confer 
with  them,  though  they  had  been  so  often  invited  :  and  the 
people  no  longer  remembered  what  had  been  done  against  the 
Donatists  under  Constantino,  about  a  hundred  years  before  ^  [-  Supr.  19. 
The  Emperor  Honorius^  rescript  was  directed  to  Flavius  Mar-  "^  ■  ""  *^    -I 
cellinus.  Tribune  and  Notary^  a  title  of  considerable  dignity  3  coii.  1.  4. 
at  that  time  2.     He  was  a  pious  man,  and  a  friend  of  St.  Je-  (iAx^,°s"7v!) 
rome  and  St.  Augustine,  as  appears  by  their  letters  *.     The  *  Hier.  Ep. 
rescript  commanded  the  Donatist  Bishops  to  meet  within  four  a;,„^  gp" 
months  at  Carthage,  in  order  that  such  Bishops  as  should  be  ^^^'-  ''^^-  "^8, 
appointed  on  both  sides  might  confer  together,  and  that  if 
the  Donatists  refused  to  meet,  after  being  summoned  three 
times,   their  churches   should  be   taken   from  them :    Mar- 
cellinus  Avas  appointed  judge  of  the  conference,  to  see  this 
order,  as  well  as  the  other  laws  issued  for  the  maintenance  of 
the  Catholic  religion,  put  into  execution :  and  the  Emperor 
gave  him  power  to  choose  from  among  the  officers  of  the 
Proconsul,  the  Vicar  of  the  Praetorian  Prsefect  %  and  all  the 
other  judges,  such  persons   as  might  be  necessary  for  the 
performance  of  his  commission.     This  rescript  is  dated  at 

'^  The  Notaries,  holding  the  first  rank  "2.    Daciie.       III.     Pr^f.    iTALiJi, 

among  the  Spectabiles,   or  dignitaries  "  1.    Dia'c.   Romce   (Rome),     2.    Italia 

of  the  second  grade,  were  secretaries  to  "  (Mediolanum),  3.  Illyrici  occidentalis 

the  Emperor's  Privy  Council,  and  as  "  (Sirmium),     4.    Africa;    (Carthage), 

such,  were  often  charged  with  the  exe-  "  IV.    Pr^f.    Galliarum,    I.  Dicec. 

cution   of   the    Imperial   Mandates,    or  "  Ga///«'(AugustaTrevirorum),  2.His- 

extraordinary    commissions,   in    which  "  pani(e,  3.  Britamiice.     Over  the  Pre- 

case  they  frequently,  as  in  the  present  "  fectures  were  placed  Prsefecti  Pr^- 

instance,  enjoyed  the  additional  title  of  "  torio;  over  the  Dioceses,  or  Vicariates, 

Tribune.    Cod.  Th.  1.  Tit.  3.  de  jiand.  "  Vicarii"    (except    the    Count  of  the 

Princ.  1,  and  6.  Tit.  10.   de   Prim,  et  East,  and  the  ^i/^!«;aZPrtf/ec<  of  Egypt, 

Not.  1,  and  Com.  Gothof.  Notitia  Imp.  Or.  104,  117)  ;  "  over  the 

*  The    political   distribution    of  the  "  Provinces,"    (or  subdivisions  of  the 

Empire  made  by  Constautine  is  thus  Dioceses),    "  Rectores    with    different 

given  by  Gieseler,  i.    §  91.  note  4: —  "  titles,  Consulares,  Correctores,  usually 

"I.  PR.EFECTURA  Orientis,   l.Dia-  "Pra?sides."    The  diocese  of  Africa  was 

"  cesis   Or-ientis  (Antioch),    2.  Aigypti  divided  into  six  provinces  ;  five  of  which 

"(Alexandria),      3.    Asiee    (Ephesus),  (viz.  Byzacena  and  Numidia,  governed 

"  4.  Po«/;( CeesareaCappad.),  5.  Thra-  by  Consulares:  and  Tripolis,  and  the 

"  cia  (Heraclea,  then  Constantinople).  two  MauritanigEj  governed  by  Praesides) 

"  II.     Pr^f.    Illyrici    Orientalis,  were  subject   to  the   authority   of  the 

"  from  A.  D.  379  separated  from  the  Vicar,  from  which  the  Proconsular  pro- 

"  West,    together    with     the     liypst.  vince  of  Carthage  or  Africa  Proper  was 

*' Thessalonicn,     1.    Diccc.    Marprlonitr,  exempt.   NctHia  Imp.  Occ.  65,  47. 


170  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  P.  410.  Ravenna,,  on  the  day  before  tlie  ides  of  October,  under  the 

Consulate  of  Varanes ;  that  is,  on  the  fourteenth  of  October, 

in  the  year  410. 

xxyii.        The  heretics  were  likewise  prosecuted  in  the  East.    In  this 

prosecuted  Same  year,  410,  on  the  twenty-first  of  February,  or  the  ninth 

in  the  East.  ^^  ^j^^  calcnds  of  March,  under  the  Consulate  of  Varanes, 

there  was  a  law  directed  to  Anthemius,  Praetorian  Prsefect  of 

the  East,  which   declares  that  the  Montanists   and  Priscil- 

lianists   shall  not  be   admitted  to  take  the   military  oath; 

without   being,   however,   exempted    on   that    account   from 

municipal  offices,  and  the  other  employments  to  which  they 

'  Cod.  Th.  may  be  liable  by  their  birth  \     These  Priscillianists  were  not 

16   Tit  5 

de'  User.  8.  the  foUowers  of  Prisciliian,  but  of  Priscilla,  a  false  Prophetess 

['Supr.  18.  of  Montanus^  On  the  first  day  of  the  following  March, 
^  Coci.^Th.  there  was  another  law  against  the  Eunomians^,  forbidding 
deHier.49  them  to  make  or  receive  donations  by  any  deed  of  gift  or 
so.  will,  and  declaring  that  all  things  disposed  of  in  that  manner 

shall  be  confiscated,  and  enacting  that  no  private  person  shall 
be  able  to  obtain  a  grant  of  such  confiscated  property  from 
the  Emperor.  The  reason  of  this  was,  that  there  were  Ca- 
tholics who  prosecuted  the  heretics  less  out  of  zeal  than 
interest,  in  order  to  profit  by  their  spoils,  a  proceeding  con- 
*  Synes.      demned  by  the  holy  Bishops  \ 

About  this  time  the  Bishop  of  Synnada  in  Phrygia,  whose 
name  was  Theodosius,  violently  prosecuted  the  heretics  of 
that  country,  which  contained  a  great  number  of  Mace- 
'  Socr.  7.  a  donians  \  He  expelled  them  not  only  from  the  city,  but 
even  from  the  country.  "  In  doing  which,'^  says  Socrates, 
"  he  did  not  follow  the  custom  of  the  Catholic  Church,  which 
"  was  not  wont  to  persecute."  That  is  to  say,  his  prose- 
cutions were  too  violent.  Nor  did  he,  indeed,  act  in  this 
manner  out  of  zeal  to  the  faith ;  but  through  avarice,  and  in 
order  to  acquire  riches  at  the  expense  of  the  heretics.  He 
therefore  put  every  art  in  practice  against  the  Macedonians  : 
he  prosecuted  them  at  law,  and  he  armed  his  clergy.  His 
enmity  was  chiefly  directed  against  their  Bishop,  whose  name 
was  Agapetus.  And  finding  that  the  magistrates  of  the  pro- 
vince were  not  as  severe  in  their  punishment  as  he  desired, 
he  repaired  to  Constantinople  to  demand  an  order  from  the 
Prretorian   Praefect.      While    he    was    absent,   Agapetus,    in 


BOOK   XXII. 


ECCLESIASTICAL  HISTORY.  171 


despair,  embraced  the  right  side ;  and,  having  conferred  with  A.  D.  4io. 
his  clergy,  he  called  together  his  people,  and  persuaded  them 
to  embrace  the  Catholic  faith.     After  which  he  went  with 
them  to  the  church,  and  having  performed  ser\ice  ^,  assumed  ['  ^^xV 
the  seat  which  Theodosius  had  been  used  to  occupy.  €n-(T«Ae(ros] 

Thus  having  re-united  the  people  of  both  communions,  he, 
henceforth,  preached  the  consubstantiality  of  the  Word,  and 
took  possession  of  the  churches  which  depended  upon  Syn- 
nada.  Theodosius  returned  soon  after  with  orders  from  the 
Prtefect,  and  not  knowing  what  had  passed,  went  directly  to 
the  church,  but  was  driven  out  by  general  consent.  On  this 
he  returned  to  Constantinople,  to  complain  to  the  Bishop 
Atticus  of  being  unlawfully  expelled.  But  Atticus,  seeing 
that  the  affair  had  taken  a  turn  which  would  be  beneficial  to 
the  Church,  endeavoured  to  console  Theodosius,  and  adnsed 
him  to  be  patient,  to  be  satisfied  with  the  tranquillity  of  a 
private  life,  and  to  prefer  the  public  good  to  his  private 
interest.  He  then  wrote  to  Agapetus,  telling  him  that  he 
might  keep  possession  of  the  Bishopric,  without  any  appre- 
hensions from  the  discontent  of  Theodosius. 

The  Tribune  Marcellinus,  on  arriving  at  Carthage,  issued  a   xxvii[. 
proclamation,  giving  notice  to  the  Bishops,  both  Catholics  narie™of 
and  Donatists,  that  they  were  summoned  to  meet  in  that  ^^^^^^^"g"'^ 
city  within  the  space  of  four  months,  that  is,  on  the  first  of  Carthage. 
June,  in  order  to  hold  a  Council  -.     He  charges  all  officers  of  ■^  ^oii.  i.  5. 
cities  to  give  notice  of  this  to  the  Bishops,  and  to  acquaint  /|^i^„°"'?'/V 
them  with  the  Emperor's  rescript  and  the  proclamation.     He  Aug.  ix. 
declares  that  although  he  has  no  directions  from  the  Em- coii.  1.  c.2. 
peror,  the  churches  which  had  been  taken  from  the  Donatists 
according  to  the  laws,  shall  be  restored  to  those  Donatist 
Bishops  who  would  promise  to  attend  this  Council ;  he  also 
gives  them  the  liberty  of  choosing  another  judge,  to  be,  with 
him,  an  arbitrator  in  this  dispute.     Finally,  he  protests  to 
them,  with  an  oath,  that  he  will  do  them  no  injustice ;  that 
they  shall  suffer  no  sort  of  ill-treatment ;  and  shall  have  full 
liberty  to  return  to  their  respective  countries.     In  the  mean 
time  he  forbids  the  carrying  on  of  all  prosecutions  in  virtue 
of  the  former  laws.     This  edict  was  published  on  the  four- 
teenth of  the  calends  of  March,  that  is,  on  the  sixteenth  of 
February,  in  the  year  411.     So  that  the  foiu*  months,  accord- 


172  ECCLESIASTICAL  HISTORY.         [book  xxii. 

A.  D.  -111.  ing  to  the  rigour  of  the  law,  expired  on  the  sixteenth  of  May ; 
but,  by  an  act  of  favour,  he  was  willing  to  delay  the  Council 

>  liicvic.     till  the  first  of  June  ^  ^. 

Coll. I.e. 8.  ^j^^  Donatist  Bishops  repaired  to  Carthage  in  as  great  a 
number  as  possible,  to  shew  that  the  Catholics  were  wrong 
in  upbraiding  them  with  the  smallness  of  their  number. 
The  letter  which  each  of  their  Primates  sent  to  his  province, 
according  to  custom,  and  which  was  called  Tractoria,  directed, 
that  a  stop  being  put  to  all  business,  the  Bishops  should  imme- 
diately meet  at  Carthage,  so  as  not  to  lose  the  greatest  ad- 

'  All?,  ix.   vantage  to  their  cause  ^.    And,  in  fact,  they  all  repaired  thither, 

c"24^§  41.  except  those  who  were  either  kept  at  home  or  arrested  on 
the  road  by  sickness  or  extreme  old  age ;  and  they  mustered 
about  two  hundred  and  seventy.     They  entered  the  city  of 

'  Coll.  I.    Carthage  on  the  eighteenth  of  May^,  in  a  body,  and  in  pro- 

"^'  '  *"  ■  cession ;  so  that  they  drew  on  themselves  the  eyes  of  the 
whole  city.     The  Catholic  Bishops  entered  without  a  pro- 

♦  A ug.Biev.  cession,  or  any  thing  to  attract  public  notice*;  but  their 
number  amounted  to  two  hundred  and  eighty-six. 

As  soon  as  they  were  all  arrived,  Marcellinus  published  a 

^  Coll.  1.10.  second  order  ^,  in  which  he  directed  the  Bishops  to  choose 
seven  on  each  side  for  the  conference,  and  seven  more  for 
their  counsel,  in  case  of  their  being  required;  but  on  con- 

•»  The   edict   itself  bears    no    date  ;  There  is,  however,  a  further  difficulty 

but  it  appears  both  from  St.  Augustine  about  this  date,  since  the  edict  declares 

(Brev.  Coll.  1.  8),  and  from  the  Acts  the  1st  June  (Kal.  Jun.)  to  be  "sine 

of  the  Conference  (Coll.   1.   27),  that  "  dubio "    included    within    the    four 

the   period   of   four   months    from   its  months ;  a  statement  manifestly  false 

promulgation  terminated  on   the  19th  in  a  document  dated  Jan.  19.     Nor  can 

May  (xiv  Kal.  Jun.)     Hence  the  edict  we   suppose  an   error  in    the  text,  by 

itself  would  seem  to  have  been  dated  which  "XIV"  has  dropped  out  before 

the    19th  Jan.    (xiv   Kal.   Feb.);    but  "  Kal.  Jun.,"  as  the  present  reading  is 

Baronius  has  inferred,  apparently  by  confirmed  by  St.  Augustine  (Brev.  Coll. 

reckoning  three  months  instead  of foin;  1,  2,  3)  ;  so  that  we  seem  to  be  reduced 

(i.  e.  from  xiv  Kal.  Jun.  to  xiv  Kal.  to  the  alternative  of  supposing  either 

Mart.),  that  it  was  dated  Feb.  16  (an.  tliat  Marcellinus,  or  rather  his  secre- 

411.  §  3);  and  Fleury  seems  to  have  taries,   made  an  erroneous  calculation 

copied  his  conclusion,  and  thence  in-  in  the  original  edict  (the  apparent  im- 

ferred  that  the  four  months  expired  on  probability  of  which  is  somewhat  les- 

May  16  (xviii  Kal.  Jun.),  instead  of  May  sened  by  the  fact  that  a  similar  case  of 

19  (xiv  Kal.  Jim.),  by  reckoning  three  inaccuracy   actually    occurred    in    the 

months  instead  of  four,  and  adopting  course  of  the  conference,  Aug.  Brev.  3. 

the  modern  instead  of  the  ancient  mode  c.  17.  §  32) ;  or,  as  Tillemont  suggests, 

of  comj)utation  ;  thus  arriving  at  a  con-  that  there  was  an  error  in  the  date  of 

elusion  at  variance  wiih  his  own  sub-  the  copy  forwarded  to  tlie  Donatists, 

sequent  narrative  (infr.  33),  in  which  and  also  in  that  produced  by  the  Re- 

Ihe  Donatists  represent  the  four  months  gistrar  in  the  Conference.    See  Tillem. 

as  cxpirmg  May  19.  xiii.  195,  and  note  48. 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  173 

dition  that  these  last  should  remain  silent  whilst  the  first  were  a.  d.  4I1. 

speaking.      "  The  place  of  conference/^  he  adds^  ''  shall  be 

"  the  Thermae  Gargilianse.     To  prevent  confusion,  none  of 

"  the  people,  nor  even  any  other  Bishop,  shall  be  admitted. 

"  But  before  the  day  of  conference,  all  the  Bishops  of  either 

''  party  shall  promise  by  their  letters,  Avith  theii-  subscriptions, 

"  to  ratify  whatever  shall  be  transacted  by  their  seven  de- 

''  puties.     The  Bishops  shall  admonish  the  people,  in  their 

"  sermons,  to  preserve  peace  and  quiet.     I  sliall  publish  my 

"  sentence,^^  continued  Marcellinus,  "  and  expose  it  to  the 

"  judgment  of  all  the  people  of  Carthage :  I  shall  likewise 

"  publish  all  the  Acts  of  the  conference ;  in  which  for  greater 

'^  security  I  will  myself  subscribe  first  to  all  my  sajdngs, 

"  and  all  the  deputed  Bishops  shall  also  subscribe  to  theirs, 

"  in  order  that  no  person  may  deny  what  he  may  have  said. 

"  For  the  writing  of  the  Acts,  besides  the  officers  of  my  com- 

"  mission,  there  shall  be  fom*  ecclesiastical  notaries  on  each 

"  side,  who  shall  succeed  each  other  by  turns,  and,  for  still 

"  greater  security,  there  shall  be  four  Bishops  appointed  on 

"  each  side  to  observe  the  writers  and  notaries ;  in  order  that 

"  the  writers  by  tm'ns  may  cause  fair  copies  to  be  written  of 

"  what  has  been  set  down  in  notes,  without  interrupting  the 

"  conference ;  and  that  the  seven  deputed  Bishops  may  sub- 

"  scribe  to  the  same.     After  the  first  day  of  the  conference, 

'^  I  shall  allow  one  day  to  transcribe  the  Acts,  and  to  subscribe 

"  to  them ;  in  order  that  the  conference  may  begin  again  on 

"  the  thii^d  day,  if  necessary.     But  till  the  whole  is  finished, 

"  the  written  and  subscribed  papers  shall  remain  under  my 

"  seal,  and  those  of  the  eight  sviperintendiug  Bishops.     The 

"  Maximianists  shall  not  be  admitted  at  the  conference.    The 

"  Bishops  of  either  party  shall  declare  to  me  in  writing,  before 

"  the  day  of  the  opening  of  the  Council,  that  they  agree  to 

"  every  part  of  this  order ;   and  it  shall  be  sufficient  that 

"  those  letters  be  subscribed  by  their  Primates."     Thus  there 

were  only  thirty-six  Bishops  to  be  admitted  to  the  conference ; 

eighteen  on  each  side;    seven   to   dispute,   seven  for   their 

counsel,  and  four  to  superintend  and  keep  the  Acts  '.  '  Aug.Brev. 

The  Maximianists,  who  were    condemned   by  the    other 
Donatists  at  the  Council  of  Bagaia,  in  the  year  394',  had  pre-  [  Supr.  i9. 
sented  a  memorial  to  be  admitted  at  the  conference ;  but  the  "^  ' 


174  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  P.  411.  Catholics  would  not  honour  them  by  granting  this  request  \ 
'  Aug.  X.  knowing  that  their  design  was  only  to  find  some  consolation 
c°"!'  §5."^'  for  the  smallness  of  their  number,  in  the  glory  of  this  dispute ; 
and  that,  without  the  least  ho^jes  of  victory,  they  only  desired 
the  reputation  of  taking  part  in  that  conference,  as  a  means 
of  raising  themselves  in  the  eyes  of  the  other  Donatists,  who 
despised  them. 

In  execution  of  the  order  of  Marcellinus,  the  Donatists 
gave  in  their  declaration,  dated  on  the  eighth  of  the  calends 
of  June,  that  is,  on  the  twenty-fifth  of  May,  and  subscribed 
by  their  two  Primates,  Januarian,  Bishop  of  CascC-Nigroe, 
=  Coll.  1.14.  and  Primianus,  Bishop  of  Carthage  ^  They  declare  that 
they  entered  Carthage  on  the  eighteenth  of  Maj^,  and  that 
tliey  had  obeyed  the  first  edict  of  Marcellinus  so  punctually, 
that  neither  old  age  nor  distance  had  prevented  any  of  them 
from  coming ;  and  that  those  Bishops  only  were  absent  who 
were  detained  by  sickness.  After  this  they  desire  to  be  all 
admitted  at  the  conference,  in  order  to  convict  their  ad- 
versaries of  falsehood,  who  upbraid  them  with  the  smallness 
of  their  numbers. 
XXIX.  The  Catholic  Bishops  likewise  satisfied  the  order  of  Mar- 
ofthe*  *  cellinus,  by  a  letter  written  in  the  name  of  all,  and  sub- 
Cathohcs.  gg^.^ijgjj  ]^j  Aurelius,  Bishop  of  Carthage,  and  Silvanus,  Bishop 
"  Coll.  1.16.  of  Summa  and  Primate  of  Numidia'.  They  declare  that  they 
Ep.  128.  agree  entirely  in  his  order :  and  indeed  it  is  probable  that 
all  he  did  was  in  concert  with  them.  They  promise  likewise 
to  exhort  the  people  to  be  quiet,  and  not  to  approach  the 
place  where  the  conference  was  to  be  held.  They  say 
besides;  "If  those  with  whom  we  are  to  dispute,  can  con- 
"  vince  us  that  the  Church  hath  remained  in  the  party  of 
"  Donatus  only,  we  will  yield  the  honour  of  the  Episcopacy, 
"  and  submit  to  them  for  our  guides.  But  if  we  shew  them 
"  that  the  Church,  spread  abroad  throvighout  the  universe, 
"  cannot  have  been  destroyed  by  the  sins  of  any  chance  in- 
"  dividuals ;  we  agree,  that  if  they  will  be  re-united  to  us, 
"  they  shall  still  retain  the  honour  of  the  Episcopacy.  And 
"  in  order  that  the  world  may  see  that  we  do  not  abhor  in 
"  them  their  Sacraments,  but  their  errors,  each  of  us  shall 
"  preside  in  turn  in  the  churches  which  shall  thus  be  pro- 
"  vided  with  two  Bishops,  the  other  meanwhile  sitting  by  him 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  175 

"  like  a  foreign  Bishop.     Thus  the  CathoHc  Bishop  may  pre-  a.  p.  4I1. 

"  side  in  one  church,  while  the  converted  Donatist  rules  in 

"  the  adjoining  one;  and  when  either  of  the  two  Bishops  in 

"  any  place  shall  be  dead,  there  shall  then  be  but  one  at  a 

"  time,  according  to  the  ancient  custom.     Nor  will  this  be 

"  an  innovation ;  for  this  method  has  been  practised  from 

"  the  first,  in  the  case  of  those  who  have  been  reunited  on 

"  forsaking  schism.     If  the  Christian  people  cannot  suffer 

"  two  Bishops  together,  contrary  to  custom,  let  both  with- 

"  draw.    It  will  be  enough  for  ourselves  to  be  conscious  that 

"  we  are  Christians,  faithful  and  obedient ;  it  is  for  the  sake 

"  of  the  people  that  we  are  raised  to  the  episcopal  dignity ; 

"  let  us  then  employ  it  in  such  a  manner  as  may  promote 

"  the  peace  of  the  people.     We  write  this  to  you,  to  the  end 

'^  that  you  may  make  it  public  to  the  world." 

As  St.  Augustine  and  some  of  his  brethren  were  discours- 
ing together  upon  this  subject  \  (viz.  that  a  man  ought  to  '  Aug.  ix. 
continue  in,  or  relinquish  the  episcopal  function,  according  EmenVo- 
as  it  may  be  more  or  less  advantageous  to  the  peace  of 
Christ,)  in  considering  the  temper  and  character  of  their 
several  colleagues,  they  concluded  that  there  were  but  very 
few  of  them  who  would  make  such  a  sacrifice  to  God.  They 
said,  "  This  man  will  do  it,  that  other  will  not ;  such  an  one 
"  will  acquiesce,  such  an  other  will  refuse."  When  however 
this  proposal  was  brought  forward  in  the  Council,  which  con- 
sisted of  nearly  three  hundred  Bishops,  it  proved  so  agreeable 
to  all,  and  Avas  received  with  so  much  zeal,  that  they  all  ap- 
peared ready  to  quit  the  Episcopate  for  the  sake  of  healing 
the  divisions  of  the  Church.  There  were  but  two  in  the 
Avhole  assembly  whom  this  proposal  displeased;  the  one,  a 
very  old  man,  who  went  so  far  as  to  express  himself  freely 
enough,  while  the  other  only  betrayed  his  dislike  by  his 
looks.  But  the  old  man,  overcome  by  the  reproaches  of  the 
rest  of  the  assembly,  changed  his  opinion,  and  the  other 
changed  his  looks. 

Marcellinus  published  the   declaration  of  the  Donatists, 
and  the  letter  of  the  Catholics,  together  with  his  own  injunc- 
tions, in  order  that  all  the  people  might  form  a  judgment  of 
them*;  and  the  Catholics  wrote  another  letter  to  him,  by  2  coii.1.17. 
way  of  answer  to  the  declaration  of  the  Donatists^     In  this  ^^Aug.^" 

Ep.  129." 


17G  ECCLESIASTICAL  HISTORY.         [book  xxii. 

A.  D.  411.  they  declare  their  uneasiness  that  the  Donatists  were  de- 
sirous of  being  all  present  at  the  conference ;  ''^  unless/'  say 
they,  "it  be  in  order  to  surprise  us  agreeably,  by  uniting 
"  themselves  all  at  once.  For  as  to  their  pretence  that  it  is 
"  in  order  to  shew  how  numerous  they  are,  and  convict  their 
"  adversaries  of  untruth ;  if  some  among  us  have  sometimes 
"  said  that  they  were  few,  they  might  very  justly  have  said 
"  it  of  those  places  where  our  numbers  are,  in  fact,  far 
"  greater,  particularly  in  the  proconsular  province ;  though 
"  even  in  the  other  provinces  of  Africa,  the  Consular  Numidia 
"  excepted,  their  number  is  much  smaller  than  ours.  At  the 
"  least  we  may  truly  say  that  their  number  is  very  small 
"  when  compared  with  all  the  nations  which  compose  the 
"  Catholic  communion.  If,  however,  they  wish  now  to  dis- 
"  j)lay  their  numbers,  might  not  that  have  been  done  with 
"  greater  regularity,  and  less  confusion,  by  their  signatures  ? 
"  To  what  purpose  then  do  they  insist  on  being  all  present 
"  at  the  conference  ?  What  disorders  will  they  occasion  if 
"  they  speak,  and  how  useless  their  presence  if  they  do  not ! 
"  though  they  should  make  no  clamour,  yet  the  bare  murmur 
"  of  so  great  a  concourse  would  be  sufficient  of  itself  to  put  a 
"  stop  to  the  conference.  Fearing,  therefore,  lest  their  design 
"  should  be  to  raise  a  tumult,  Ave  consent  that  all  of  them  be 
"  present,  but  upon  condition  that  on  our  side  there  shall  be 
"  only  that  number  which  you  have  judged  to  be  sufficient ; 
"  so  that  if  any  disorder  should  arise,  the  blame  of  it  may  be 
"  cast  on  those  only  who  will  have  brought  together  an  use- 
"  less  multitude  for  an  affair  which  can  be  transacted  only 
"  by  a  few.  But  if  it  is  for  a  reunion,  that  the  presence  of 
"  a  multitude  is  held  necessary,  we  will  all  appear  there 
"  whenever  they  shall  judge  proper." 
XXX.  In  the  mean  time  the  orthodox  Bishops  did  not  fail  to  ex- 
of  St.  Au-  liort  the  people  to  remain  quiet,  in  accordance  with  Marcel- 
giistiiic.  linus'  request  and  their  own  promise.  There  are  still  extant 
two  sermons  of  St.  Augustine's,  preached  at  Carthage  on  this 
'  Aug.  V.  occasion,  a  few  days  before  the  conference.  In  the  first',  he 
ai.  35".  ap.'  If^ys  down  the  advantages  of  peace,  and  the  ease  with  which 
Sirm.  -I-  jjiigii^  jjg  obtained,  since  they  have  nothing  else  to  do  than 

'  §  '•         to  desire  it^;   and  the  necessity  of  gentle  means  in  reclaim- 
=*  §  4.         ing  the  Donatists  I     "  Let   no   one,"  said  he,  "  enter  into 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  177 

"  disputes ;   let  no  one  take  upon  him  even  to  defend  his  A.  P. 


"  faith,  for  fear  of  giving  them  the  occasion  they  are  seeking. 
"  If  you  hear  injurious  language,  bear  with  it,  take  no  notice, 
"  pass  it  over.  Remember  that  it  is  a  sick  person  whom  it 
"  is  your  duty  to  cure.  '  But,'  you  will  say,  '  I  cannot  en- 
"  '  dure  that  he  should  blaspheme  the  Church.'  The  Church 
"  entreats  you  to  endure  it.  '  He  slanders  my  Bishop,  he 
"  loads  him  with  calumny,  and  can  I  be  silent?'  Let  him 
"  speak  on  and  be  you  silent ;  endure  without  approving. 
"  It  is  an  actual  service  to  your  Bishop,  not  to  defend  his 
"  cause  at  this  juncture.  'What  must  I  do  then?'  Give 
"  yourself  to  prayer ;  speak  not  against  him  who  quarrels 
"  with  you,  but  speak  to  God  for  him.  Say  calmly  to  this 
"  enemy  of  concord,  to  this  wrangler,  '  Say  what  you  will, 
"  '  hate  me  as  you  will,  you  are  still  my  brother.'  Speak  to 
"  them  with  zeal,  but  at  the  same  time  with  gentleness ' ;  '  §  5. 
"  and  join  with  us  in  the  prayers  we  address  to  Heaven  in 
"  these  ordinary  fasts,  which  we  keep  according  to  custom 
"  after  Pentecost,  but  which,  even  were  there  no  such  cus- 
"  tom,  we  should  not  fail  on  this  occasion  to  observe.  To 
"  these  let  us  add  abundant  alms-giving ;  let  us  practise 
"  hospitality ;  lo,  here  is  the  season  and  the  opportunity  for 
"  it."  And  indeed  this  confluence  of  Bishops  attracted  to 
Carthage  a  great  concourse  of  persons  who  stood  in  need 
of  entertainment.  As  to  the  ordinary  fast  mentioned  by 
St.  Augustine,  it  was  that  of  the  Four  Seasons,  or  Ember- 
days  of  Pentecost,  which  fell  this  year  (A.  D.  411)  on  the 
fourteenth  of  May,  as  Easter- Sunday  fell  on  the  twenty- 
sixth  of  March ;  so  that  the  fast  of  the  Pour  Seasons  began 
on  Wednesday  the  seventeenth  of  May,  and  ended  on  Satur- 
day the  twentieth. 

In  the  second  sermon'-  St.  Augustine  declares  that  the  "  Serm.sas. 
Catholic  Bishops  are  ready  to  receive  the  Donatist  Bishops  sirm.  ^^^' 
to  their  thrones*,  as  they  had  already  declared  in  their  letters.  ^  §  2. 
He  then  adds^;  "Let  none   of  you,  my  brethren,  run  to  *  §  6. 
"  the  place  of  conference.     Nay  !  avoid,  if  you  can  possibly 
"  help  it,  even  going  by  that  place,  for  fear  of  giving  an 
"  occasion  for  strife  and  contention  to  those  who   seek  it. 
"  Those  who  do  not  fear  God,  and  who  slight  our  admoni- 
"  tion,  ought  at  least  to  dread  the  severity  of  the  secular 

N 


178  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  D.  411.  "  power  :    and  you  have  seen  the  publislied  injunction   ox 
[<  i.  e.  Mai^-  "  this  ilkistrious  person  ^     You  will  say  to  me.  What  is  to 
mdr"cor-    "  ^6  our  business?    We  will  allot  you  perhaps  the  most 
rectab'ie*^'  "  eflFectual  part.    We  will  dispute  for  you,  do  you  pray  for 
as  below.]    "  us ;  enforce  your  prayers  as  we  have  abeady  said,  by  fast- 
"  ing  and  alms.    Perchance  you  will  do  us  more  service  than 
"  we  shall  do  you.^' 
XXXI.         On  the  tliirtieth  of  May  all  the  Catholics  met  together  in 
Delegation.  Coimcil,  in  the  church  of  Carthage,  ha^dng  at  their  head  the 
two  Primates,  Aui-elius  and  Silvanus,  and  there  drew  up  an 
Act  of  Delegation,  to  commission  some  among  themselves  to 
« Coll.  1.55.  undertake  the  cause  of  the  Church,  against  the  Donatists^ 
n^'cJianT. '  The  orthodox  Bishops  gave  a  summary  of  the  whole  argu- 
'^'■^  ment  in  this  Act,  as  they  had  abeady  done  in  their  second 

letter.  They  distinguished  the  matter  of  right,  and  the  cause 
of  the  Church,  from  tlie  cause  of  Cecilianus  and  the  question 
of  fact ;  and  shewed  first  that  the  Catholic  Church  is  spread 
throughout  the  whole  world,  according  to  the  promises  of 
God  ;  that  the  toleration  of  e^dl  persons  in  the  Church, 
whether  from  ignorance,  or  for  the  preservation  of  peace,  can 
do  no  harm  to  the  good,  who  bear  with  them  without  con- 
senting to  their  evil;  and  secondly,  that  Cecilianus  and  Felix 
of  Aptunga  who  ordained  him,  had  been  fully  cleared  of  the 
accusations  brought  against  them:  and  lastly,  that  the  con- 
duct of  the  Donatists,  with  regard  to  the  Maximianists,  fm'- 
nished  a  refutation  to  every  objection  they  brought  against 
the  Catholics,  whether  relating  to  Baptism,  to  persecution, 
or  communicating  with  the  wicked.  The  Catholic  Bishops 
judged  it  proper  thus  to  explain  their  whole  cause,  both  in 
*  Aug.  ix.  their  letter  and  their  Act  of  Delegation^,  because  it  was  cvu'- 
]."io;  "  ■  rently  reported  that  the  Donatists  intended  to  make  use  of 
exceptions  and  quibbles,  the  rejection  of  which  might  furnish 
them  with  a  pretext  for  breaking  up  the  conference ;  and  in 
that  case  the  Catholics  wished  it  to  appear  in  the  standing 
records,  that  the  cause  of  the  Church  had  been  at  least  set 
forth  concisely,  as  also  that  the  Donatists  had  refused  to 
enter  upon  the  conference,  that  it  might  not  be  heard  in 
detail.  At  the  conclusion  of  the  Act  of  Delegation,  the  names 
of  the  eighteen  deputies  are  inserted  :  seven  for  the  conference, 
Adz.   Aurelius,  Alypius,  Augustine,  Yincentius,  Fortunatus, 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  179 

Fortimatian,  and  Possidius ;  seven  for  the  Council,  \'iz.  No-  A.  D.  4ii. 

vatus,  riorentius,  Maurentius,  Priscus,  Serenian,  Boniface, 

and  Scillatius ;   four  to  superintend  the  records,  viz.  Deu- 

terius,  Leo,  Asterius,  and  Restitutus.     The  Donatists'  had'  Coii.  i. 

also  on  the  twenty-fifth  of  jSIay  put  into  the  hands  of  their 

deputies  their  Act  of  Delegation,  which  contained  no  more 

than  these  few  words :  "  Into  your  hands  we  commit  the 

"  cause  of  the  Church,  and  constitiite  you  the  defenders  of 

"  it,  against  the  traditors,  by  whom  we  are  persecuted,  and 

"  who  by  their  petitions  have  summoned  us  to  appear  before 

"  the  respectable  ^  Marcellinus.     We  shall  all  acquiesce  in  [« specta- 

"  what  you  do  for  the  state  of  the  Holy  Church,  as  we  hereby  v.  Supr.ie. 

''  declare  by  our  subscriptions.^^  19.  notek.] 

These  preliminaries  being  ended,  and  the  appointed  day    xxxir. 
having  arrived,  i.  e.  the  first  of  June,  411,  they  met  in  the  of 'the  con- 
Thermre  Gargilianse^  situated  in  the  middle  of  the  city  of  f'^'*^"'^"- 

Coll.  1,  1. 

Carthage,  in  a  cool,  light,  and  spacious  hall.  ISIarcellinus 
went  first  into  it,  attended  with  twenty  officers,  viz.  Sebastian, 
Maximian,  and  Peter,  Protectores  domestici,  or  Emperor's 
guards^ ;  Ursus,  Petronius,  and  Libosus,  Ducenarii ;  Boniface,  [^  Notitia 
Evasus,  and  Filetus,  Apparitors ;  two  scribes,  four  Excej^tores,  gg^j' 
or  writers,  and  some  others  whose  offices  are  less  known  to 
us'^.  Besides  these  twenty  laymen,  there  were  four  eccle- 
siastical Notaries,  or  writers  in  short  hand,  of  whom  two 
were  Catholics,  and  the  other  two  Donatists.  Then  Ursus, 
one  of  the  Ducenarii,  addressing  Marcelhnus,  said;  "It  is 
"  now  a  long  time  since  your  highness  despatched  us  to 
"  all  the  provinces  of  Africa,  to  convene  within  four  months' 
"  time  the  Bishops,  as  well  Catholics  as  Donatists.  The  time 
"  is  expired,  and  they  are  all  here  present ;  namely,  from  the 
"  Proconsular  province,  the  Byzacene  and  Numidian,  from 
"  Mauritania  Sitifensis  and  Coesariensis  and  the  province  of 
"  Tripoli.  If  you  command  it  therefore,  they  'shall  enter." 
Marcellinus  gave  orders  for  their  coming  in^.  On  this  all  =  c  2. 
the  Donatist  Bishops  entered ;  but  on  the  part  of  the  Catho- 

"  The  Ducenarii  formed  the  highest  ranks  of  Vicar  and  Proconsul.  Notitia 

of  the  five  grades  in  the  School  of  the  Imp.  Or.  66. 

Agentes   in   rebus.      They,   as   well    as  The  Apparifores  were  the  officials  in 

the  next  inferior  grade  of  Centenarii,  immediate   attendance   on   the   magis- 

were  sent  into  the  provinces  as  magis-  trates  (Ibid.  9) ;    the  Exceptores  were 

trates,  where  they  enjoyed  the  title  of  the  persons  who  wrote  the  public  Acts. 

Principes,  and  afterwards  aspired  to  the  Ibid.  19. 

M  9. 


180  ECCLESIASTICAL  HISTORY.         [book  xxii. 

A.  D.  411.  lies,  only  the  eighteen  deputies.  Marcellinus  made  a  short 
speech,  in  whieh  he  acknowledged  the  cause  to  be  above  his 
merit,  and  that  he  himself  ought  rather  to  be  judged  by  the 

'  c.  3.  Bishops,  than  sit  in  judgment  upon  them'.  He  then  ordered 
the  Emperor's  rescript  to  be  read,  containing  his  commis- 

*  c.  4.         sion-,  and  the  two  injunctions  which  he  had  issued  in  con- 

'  c.  5,  10.    sequence  ^.     As  in  the  first  injunction  he  offered  to  receive 

<  c.  7.  a  coadjutor,  Petilianus,  a  Donatist  Bishop,  said*,  "We  do  not 
"  agree  to  the  nomination  of  a  second  judge,  for  neither  was 
"  the  first  appointed  by  our  desire,"     And  after  the  second 

»  c.  12.  injunction  had  been  read,  he  said^,  "In  the  first  place,  I 
"  require,  that  he  who  has  caused  me  to  be  summoned,  who 
"  has  drawn  me  from  my  home,  and  made  me  undergo  the 
'^  fatigue  of  a  journey,  should  state  his  demands ;  that  so  I 
"  may  know  Avhether  I  ought  to  make  any  answer,  and  what 

"  e.  1.3.  "  it  will  be  proper  for  me  to  say."  Marcellinus  replied"; 
"  It  will  be  better  to  do  this  in  its  proper  place,"  and  ordered 
the  reading  of  the  Acts  to  be  continued.  The  declaration 
which  the  Donatists  had  drawn  up  was  then  read,  and  the 
two  letters  written  by  the  Catholics,  of  which  the  second  was 
an  answer  to  the  declaration ;  and  those  several  instruments 

'  c,  14, 16,  were  inserted  in  the  verbal  process^. 

Marcellinus  then  asked  whether  the  Donatists  had  selected 

['' c.  19,20,  their  deputies  against  the  Catholics'^?      The  Donatists  an- 

21.]  Auf.ix. 

Brev.  Coll.  swered  that  the   Catholics  had  already  pleaded  the  cause 

[«  et  adhuc  tjcforc  the  qualifications  of  the  disputants  had  been  arranged^. 

This  they  urged   on   account  of  the  second  letter  of  the 

Catholics,   in  which   the    whole    argument   was    summarily 

persona.]     drawn  up.     They  therefore  demanded  that  the  time,  the  Act 

of  Delegation,  the  persons  of  the  disputants,  and  the  nature 

of  tlie  cause,  should  be  first  discussed,  before  they  entered 

upon  the  main  business.      Marcellinus   answered  that  the 

cause  was   still  untried   and  entire ;    and  again   demanded 

whether  they  had  obeyed  his  injunction,  by   selecting  the 

number  of  the  deputies  by  whom  the  whole  afltair  was  to  be 

managed. 

xxxiii.       But  the  Donatists  began  to  debate  upon  the  time,  and 

the  Do-      said  that  the  cause  could  not  then  be  heard,  because  the 

r^su  r  28  ^^^  ^^  which  it  was  to  have  been  tried  was  passed '.    For  the 

note  1).]       four  months  expressed  in  the  Commissioner's  first  injunction, 


conflic- 
tantium 
non  est 
statutii 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  181 

expired  on  the  nineteentli  of  May,  and  the  Emperor  had  A.  D.  411. 
given  orders  that  the  cause  should  be  heard  within  the  term 
of  four  months;  whence  the  Donatists  concluded  that  the 
time  was  passed,  and  required  that  the  Catholics  should  be 
condemned  for  not  appearing:,  notwithstanding  their  being 
upon  the  spot,  and  their  ha^ing  never  been  summoned  to 
proceed  sooner.  Marcelliniis  answered  that  both  parties  had 
agreed  upon  the  first  of  June,  and  that  the  Emperor,  in  case 
they  had  not  made  their  appearance,  had  empowered  him  to 
grant  two  months  longer.  But  as  he  had  said  that  an  ex- 
ception founded  upon  time  suited  better  a  secular  tribunal 
than  an  episcopal  sentence',  the  Donatists  took  occasion  '  Brev.  Coii. 
thence  to  say  that  they  ought  not  to  be  tried  by  secular 
laws,  but  only  by  the  Holy  Scriptm^es.  Upon  this,  the 
Commissioner  asked  both  parties  their  opinion  on  this 
point.  The  Catholics  besought  him  to  have  their  Act  of 
Delegation  read,  assuring  him  that  in  it  he  would  find  they 
had  treated  this  afli"air  by  the  Holy  Scriptiu'es,  and  not 
according  to  the  formalities  of  secular  law.  The  Donatists 
opposed  the  reading  of  it,  and  ca^dlled  some  time  upon  this 
point;  but  the  Catholics  prevailed,  and  the  Act  was  read. 
When  they  had  proceeded  no  further  in  it  than  the  date, 
Adeodatus,  the  Donatist  Bishop  of  Milevum,  interrupted 
them,  and  cried  out^,  "Let  it  be  read  without  prejudice  to  ^  Coll.  1.54. 
"  our  rights."  Marcellinus  said,  "  I  have  already  declared 
"  several  times,  that  no  prejudice  shall  ensue  from  reading 
"  the  several  instruments.'^  And,  indeed,  the  Donatists  had 
already  made  several  protests  of  the  same  natiu-e.  The  whole 
Act  was  accordingly  read,  and  also  the  signatures  of  the 
Bishops,  to  the  number  of  tAVO  hundred  and  sixty-six,  who 
had  subscribed  it  in  presence  of  the  Commissioner  ^.  '  c.  65—58. 

Upon  this  a  contest  arose  that  lasted  for  some  time*.  The  ^Brev.Coii. 
Donatists  demanded  that  all  those  who  had  subscribed  the 
Act  of  Delegation  should  present  themselves,  asserting  that 
the  Cathohcs  might  have  overreached  the  Commissioner,  by 
presenting  to  him  persons  who  were  not  Bishops ;  and  also, 
that  they  had  added  several  new  Bishops,  besides  those  of 
the  ancient  sees,  in  order  to  increase  their  number.  The 
Catholics  maintained  that  their  brethren  ought  not  to  make 
their  appearance,  being  afraid  that  the  Donatists  wished,  by 


182  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  D.  411.  the  introduction  of  so  large  a  crowd,  to  raise  a  tumult,  and 
so  break  off  tlie  conference.     For  it  was  manifest  enough  hy 
their  evasions,  tliat  they  wished  there  should  be  none.     And 
it  was  thought  that  tlie  only  reason  which  had  hitherto  re- 
strained them,  was,  that,  as  the  number  was  on  their  side, 
they  only  could  have  been  charged  with  being  the  cause  of  it. 
However,  the  Catholics  acquiesced,  and  consented  that  all 
those  who  had  signed  their  Act  of  Delegation  should  be 
admitted ;  and  it  was  found  that  the  Donatists  did  not  believe 
so  many  of  them  were  come  from  Carthage,  from  their  having 
entered  it  without  display,  and  with  little  noise. 
XXXIV.        Upon  Avhich  the  Catholic  Bishops  who  had  subscribed  the 
tion  on'he  ^^t  wcrc  Called  in ;  as  they  were  named,  they  came  forward, 
tioir"' '    ^^^^  were  recognised  by  the  Donatist  Bishops  of  either  the 
same  place  or  the  neighbourhood;  by  which  means  those 
'  Brev.  1.    places  also  were  ascertained  in  which  there  were  no  Donatists  ^ 
CoiL  1.       All  the  Catholics  Avho  had  subscribed  presented  themselves, 
c.  99,  &c.    g^gi^  q£  whom  went  out  as  soon  as  he  had  been  recognised, 
the  eighteen  deputies  excepted.    When  Victorian,  the  Catholic 
^  c.  121.      Bishop  of  Mustita,  was  summoned,  he  said-,  "  Here;  I  have 
"  against  me  Felician  of  Mustita,   and  Donatus  of  Tura." 
Then  Alypius  said,  "  Observe  the  name  of  Felician.     Is  he  in 
"  communion  with  Primianus  t"    The  reason  of  this  question 
was,  that  this  Felician  had  been  condemned  as  a  Maximianist 
by  the  main  body  of  the  Donatists,  of  whom  Primianus  was 
='  Supr.  20.  the  chief '^     Petilianus,  embarrassed  at  this  question,  said  to 
Alypius,  "  Who  gave  you  this  commission  ?     In  whose  name 
"  do  you  ask  it  ?    Will  you  act  for  those  who  are  without  "^  ?  '^ 
Alypius  said,  "  Let  him  answer  my  question.^^      Petilianus 
''  c.  126.      said,  "  That  involves  the  main  question.^^     INIarcellinus  said"*, 
"  Let  us  go  on  with  what  we  have  begun ;  this  aflFiiir,  if  it  be 
"  judged  proper,  shall  be  examined  afterwards."     They  con- 
tinued, therefore,  to  verify  the  subscriptions. 
'  0.  132.  In  the  mean  time  Hilarius,  the  Exceptor,  said^,  "We  have 

"  filled  our  tablets ;  give  orders  for  other  writers  to  take  our 
"  places,  and  let  superintendents  be  given  us."  These  tablets 
Avere  flat  pieces  of  wood  waxed  over,  on  which  they  made 

"Qui   foris   sunt,"    i.e.   heretics.       cause  Petilianus  insinuates  St.  Alypius 
(Du  Cange  in  Foris.)     The  Maximi-       is  pleading, 
anists  arc  here  intended  by  it,  whose 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  183 

notes.  VitaliSj  Notary  to  the  Catliolic  Churcli^  made  the  a.  d.  4i  i 
same  request  Marcellinus  gave  orders  that  superintendents 
should  be  given  them.  On  the  orthodox  side  there  were 
.  given  them  the  Bishops  Deuterius  and  Restitutus^  two  of  the 
four  who  had  been  appointed  for  this  office ;  and  on  that  of 
the  Donatists^  Victor  and  Marinian.  The  superintendents 
sealed  up  the  tablets  that  they  might  not  be  opened,  for 
the  j)urpose  of  transcription,  except  in  their  presence.  The 
verification  of  the  subscriptions  was  then  continued. 

This  being  ended,  MarcelHuus,  the  Commissioner,  again 
desired  the  Bishops  to  sit  down^,  as  he  had  done  once  before;  '  c.  144. 
declaring  how  uneasy  he  was  to  see  them  standing,  while  he 
himself  was  seated.  Petilianus  thanked  him  with  many  com- 
pliments, but  declared  that  they  would  continue  standing,  as 
before  their  judge.  Then  was  read  the  Donatists^  Act  of 
Delegation,  with  the  subscriptions;  and,  at  the  demand  of 
the  Catholics,  they  were  all  verified,  by  making  the  Donatist 
Bishops  come  forward,  in  the  order  tliey  were  named.  The 
fu'st  was  Januarian,  Bishop  of  Casre-Nigrse,  who  declared  that 
he  had  no  adversary,  i.  e.  no  Catholic  Bishop  of  the  same 
place.  Afterwards  Primianus  of  Carthage,  who  was  himself 
one  of  the  deputed  Bishops.  The  third  was  Felix,  Bishop  of 
Borne  ^ :  on  this  Aurelius,  the  CathoKc  Bishop  of  Carthage, 
said,  "  Let  him  call  himself  Bishop  of  Eome,  but  without 
"  prejudice  to  the  rights  of  the  absent  Bishop,^^  i.  e.  of  Pope 
Innocent.  Petilianus,  the  Donatist  Bishop,  said,  "  No  one  is 
"  ignorant  of  the  reason  that  has  brought  him  hither.  You 
"  yourself  know  very  well  that  all  the  nobility  of  Eome  are 
"  here  ;^^  meaning  that  Felix  was  come  thither,  like  many 
other  Romans,  after  the  invasion  of  Alaric.  Aui'elius  said, 
"  We  might  also  have  brought  forward  Bishops  from  beyond 
"  the  sea,  and  have  added  their  names  to  our  Act  of  Dele- 
"  gation.^^     Marcellinus  said,  "  Though  it  be  my  business  to 

^  The  Donatists  had   estahlished   a  Claudian  (Optat.  de  Sch.  Don.  lib.  2), 

regular  succession  of  Bishops  at  Rome  ;  the   last  of  whom  was   banished  from 

not,  however,   in   consequence   of  any  Rome  by  Gratian.     With   the  incon- 

converts  they  had  made  from  the  Roman  siderable  exception  of  a  Bishop  in  Spain, 

Church,  but  at  the  request  of  certain  appointed    for    the    sole    benefit    of    a 

Africans  of  their  party,  who  had  settled  wealthy  lady,  Rome  was  the  only  place 

at   Rome.    (Supr.   19.    18.)     Victor  of  beyond  the  limits  of  Africa  in  which 

Garbia  was   accordingly   sent  thither;  the  Donatists  had   obtained  a  footing, 

and   he    was    succeeded    by    Boniface,  Tillem.  vi.  Donat.  36,  62. 
Encolpius,    iSIacrobius,    Lucian,     and 


184  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  D.  411.  "  take  cognizance  of  tins  affair  only  between  the  Bishops  of 
"  Africa,  I,  nevertheless,  allow  him  over  and  above,  saving 
"  the  rights  of  the  Bishop  of  Borne." 

'  c.  1(54.  After   that   ten   had    acknowledged   their    subscriptions  \ 

Marcellinus,  to  shorten  the  matter,  was  desirous  that  they 
should  testify  for  those  of  all  the  rest ;  but  the  Donatists  pre- 
ferred that  all  should  make  their  appearance  one  after  another, 

»  V.  165, &c.  alleging  for  their  reason,  that  their  number  was  questioned^. 
Among  these  suljscriptions  there  happened  to  be  one  of  a 

'  c.  183.  Priest  who  had  subscribed  for  his  Bishop  ^  Petilianus  said, 
"  He  is  blind ;"  Alypius  said,  "  Let  them  tell  us  whether  he 
"  be  present :"  Primianus  said,  "  Let  us  speak  the  truth ;  he 
"  is  blind  and  could  not  come,  and  has  therefore  sent  his 
«  Pfiest."  Alypius  said,  "  Let  it  be  noted,  that  they  wish  to 
"  insert  the  names  of  the  absent ;  we  might  as  justly  write 
"  down  the  names  of  all  such  Catholic  Bishops  as  have  been 
"  prevented  from  coming,  either  by  sickness,  or  any  other 
"  cause."     In  this   manner  several  were  found  absent,  for 

*  c.  ]9d,     whom  others  had  subscribed  in  order  to  increase  the  number \ 

208   209. 

Quodvultdeus,  Bishop   of  Cessita  in   Mauritania,   on  being 
»  c.  206.      called,  did  not  appear  ^.     Petilianus  said,  "  He  died  on  the 

*  c.  207.      "  way "."     Fortunatian,  one  of  the  Catholic  deputies,  said, 

"  How  then  did  he  subscribe?"  Petilianus  said,  '^Another 
''  was  meant,  not  he."  The  Catholics  supposed  that  they 
'.\iig.Biev,  meant  another  had  subscribed  for  him  ^ ;  but  the  subscription 
declared  that  he  had  subscribed  with  his  own  hand,  though 
in  sickness  at  Carthage ;  and  [Petilianus  said  in  explanation 
that]  he  had  died  on  his  return  home.  The  Catholics  de- 
manded that  the  words  of  Petilianus  might  be  read  over  again, 
as  they  did  not  agree  Avith  that  answer.  Marcellinus  required 
that  they  should  attest  as  in  God's  presence,  Avhether  or  no 
he  had  been  really  present  in  Carthage,  according  to  the 
tenor  of  the  Act  of  Delegation;  and  Emeritus  was  at  last 
obliged  to  sa}^,  "  What  if  another  did  sign  for  him  ?"  In  this 
manner  the  falsehood  was  detected. 

XXXV.        After  the  verification  of  the  several  subscriptions,  Marcel- 
Number  of  ,.  r  ' 
liisiiojis.      linus  commanded  his  officers  to  take  the  number  of  Bishops 
»  Coll.  I.     on  each    side*.      Of   the  Donatists   there  were  found   two 
liuudrcd  and  seventy-nine,  including  the  absent  for  whom 
others  liad  subscribed,  and  even  him  that  was  dead.     Of  the 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  185 

Catholics  there  were  found  two  hundred  and  sixty-six  who  A.  D.  4ii. 
had  subscribed^  and  twenty  more  who  signified  their  appro- 
bation of  the  Act  of  Delegation  by  word  of  mouth,  in  all  two 
hundred  and  eighty-six  Bishops.     Alypius  declared'  that  one  '  c  217. 
hundred  and  twenty  had  been  hindered  from  coming,  either 
from  sickness,  their  advanced  age,  or  some  necessary  business. 
Upon  this  Petilianus  said,  "  Let  it  be  written  down  that  a 
"  much  greater  number  of  our  Bishops  are  absent,  and  that 
"  we  have  vacant  sees,  for  the  filling  up  of  which  Bishops 
"  ought  to  be  ordained."     This  remonstrance  contradicted 
the  declaration  which  the  Donatists  had  given  in  before  the 
conference  ^,  in  which  it  was  mentioned  that  none  but  the  "  Supr.  28. 
sick  had  stayed  behind.     Fortunatian  declared  that  the  Ca-  1.  c.  14. 
tholics  had  also  sixty-four  vacant  sees.      So  that  it  appears 
that  the  Catholic  Church  had  at  that  time,  in  Africa,  four 
hundred  and   seventy  Episcopal   sees,   although  there  were 
some  besides  filled  up  by  Donatists  only.     From  which  we 
may  form  an  idea  of  the  number  of  Bishops  in  all  the  other 
parts  of  the  world. 

After  this,  all  those  whose  presence  was  not  required  with- 
di'ew ' ;  and  there  remained  only  the  Count  Marcellinus  and  "  Coii.  1. 

.  c.  218 

his  officers,  together  with  the  thirty-six  deputed  Bishops, 
eighteen  on  each  side.  Then  Marcellinus  asking  what  horn- 
it  was,  an  officer  answered,  "  The  eleventh  hour*;"  that  is  to  ^  c.  219. 
say,  that  there  remained  but  one  hour  of  day.  By  the  mutual 
consent,  therefore,  of  both  parties,  the  conference  was  sus- 
pended till  the  day  after  the  morroAv*,  i.  e.  to  the  third  of  ^  0.221. 
June,  that  a  day  might  be  allowed  for  transcribing  the 
records.     Thus  ended  the  first  day. 

The  day  appointed  being  come,  which  was  the  third  of  xxxvi. 
June,  there  met  in  the  same  place  the  Commissioner  and  his  jay.""*^ 
officers,  and  the  deputies  of  both  parties  ®.    The  Commissioner  '^  Coii.  2. 
again  desired  them  to  sit  down,  which  the  Catholic  Bishops  bi"  y  2. 
did;  but  the  Donatists  continued  standing,  saying  that  the 
Divine  law  forbade  them  to  sit  down  with  such  adversaries. 
Marcellinus  then  declared  to  them  that  he  himself  would 
also  continue  standing,  on  which  the  Cathohc  Bishops  rose, 
and  he  ordered  his  seat  to  be  taken  away.     After  this  he 
caused  a  petition  to  be  read,  which  the  Donatists  had  pre- 
sented   the  day  before,   in   \Ahicli    they   desired   that    leave 


C-.  13,  &c. 


186  ECCLESIASTICAL  HISTORY.         [book  xxii. 

A.  D.  411.  miglit  be  granted  them  to  inspect  the  Act  of  Delegation 
which  the  Catholics  had  di-awn  up,  in  order  that  they  might 
come  prepared  to  the  conference;  because  the  writers  had 
not  been  able  to  transcribe  the  records.  At  the  bottom  of 
this  petition  the  Commissioner's  injunction  was  written,  by 
which  their  demand  Avas  granted. 

He  then  demanded  whether  they  agreed  to  subscribe  all 
Coll.  2.  their  words,  as  he  had  signified  in  his  second  injunction'. 
The  Catholics  answered  that  they  had  declared  their  agree- 
ment by  their  letters ;  but  the  Donatists  .said  that  it  was  a 
new  and  unheard  of  thing;  on  which  the  Catholics  demanded 
that  their  refusal  might  be  recorded  in  the  Acts.  Marcel- 
linus  then  asked  whether  the  Donatists  were  satisfied  with 
those  persons  who  were  appointed  superintendents  of  the 
records.  They  demanded  to  be  allowed  to  view  the  tran- 
script of  the  Acts,  before  they  v/ere  obliged  to  make  their 
answer.  On  this  there  arose  a  long  debate.  The  Com- 
missioner caused  to  be  read  from  the  records  or  acts  of  the 
first  day  the  consent,  which  they  had  themselves  given,  to 
discuss  the  question  on  this  day.  But  as  the  records  were 
not  yet  transcribed,  they  were  read  from  the  waxed  tablets, 
in  which  they  had  at  first  been  taken  down  in  notes.  To 
this  the  Donatists  answered,  that  they  did  not  understand 
the  notes.  Marcellinus,  not  to  leave  them  any  pretext  for 
suspecting  the  fidelity  of  his  officers,  caused  the  tablets  of 
the  ecclesiastical  notaries  to  be  fetched.  They  were  brought 
thither  wrapped  up  in  a  linen  cloth-,  together  with  a  roll 
of  parchment  on  which  they  had  begun  to  transcribe  them. 
The  linen  cloth  was  sealed  up ;  the  Catholic  and  Donatist 
superintendents  acknowledged  their  seals,  and  notwithstand- 
ing all  the  opposition  of  the  Donatists,  the  passage  in 
question  was  read.  It  Avas  even  a  Donatist  notary  belonging 
to  the  Church  of  Sitifi  that  read  it,  and  the  words  were 
found  to  be  the  same  Avith  those  which  had  been  read  by  the 
ciAil  officer. 

It  was  represented  to  them  that  in  their  petition  of  the 
preceding  day  they  had  demanded  the  Catholics'  Act  of 
Delegation  for  the  very  purpose  of  supplying  the  want  of  the 
records,  Avliich  covdd  not  yet  be  transcribed.  "  You  are 
"  therefore  in  the  Avrong,"  said  the  Catholics,  "  in  demanding 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  187 

"  those   records   to-clay."      However,   tliey  persisted  in  de-  A-  D-  4ii. 
raanding  tliem.    They  even  returned  to  their  old  cavil,  saying 
that   the   time  appointed  for   the  conference  was    expired, 
since  it  ended  on  the  nineteenth  of  jMay  ^ ;  and,  as  they  had  ['  Supr.  28. 
spread  this  report  among  the  people,  the  Catholics  repre- 
sented that  the  Donatists  had  themselves  carried  on  their 
proceedings  subsequently  to  the  conclusion  of  that  period, 
having  drawn  up  their  Act  of  Delegation  on  the  twenty-fifth 
of  May  2.     At  length  their  obstinacy  prevailed ;  and  that  the  ^  c.  50. 
Acts  might  not  be  swelled  with  endless  disputes,  the  adjourn- 
ment Avas  granted  them^.     Marcellinus  asked  the  writers  [^atst.Au- 
how  long  they  would  require  to  transcribe  the  records"* :  they  fnterces- 
answered,  to  the  seventh  before  the  ides.     The  conference,  f ""g^''®'-' 
therefore,  Avas  deferred  to  the  day  after,  viz.  the  sixth  before 
the  ides,  i.  e.  to  the  eighth  of  the  same  month  of  June ;  and 
both  sides  promised  to  be  ready  on  that  day  ^.  *  c.  67. 

The  third  and  last  day  of  the  conference  was  the  eighth  of  xxxvn. 
June,  411''.  The  disputants  having  entered,  the  first  question  ^  ^oi/s" 
the  Commissioner  asked  was,  whether  copies  of  the  Acts  of  Aug. 

Brev.  3. 

the  two  prcAdous  days  had  been  received  ?  It  was  found  that 
they  had  been  delivered  a  day  sooner  than  had  been  agreed 
upon,  i.  e.  the  sixth  of  June,  instead  of  the  seventh.  They 
had  been  put  that  day  into  the  hands  of  the  Donatists,  at 
nine  in  the  morning;  and  into  those  of  the  Catholics,  at 
eleven ;  each  in  their  respective  churches,  as  appeared  by 
their  Avritten  acknowledgments ''.  '  Coll.  3. 

One  would  have  thought  that  they  must  at  last  have  come    '   '  '^' 
to  the  main  point  in  question ;  but  the  Donatists  wrangled 
a  long  time  on  the  respective  positions  of  the  disputants  ^, «  Aug. 
pretending  that  the  Catholics  were  plaintiffs,  whereas  the  c.^2.^' 
CathoKcs  asserted  on  the  contrary  that  the  sole  occasion  of 
their  being  there,  Avas  to  defend  the  Church  against  their 
calumnies.     To  satisfy  them,  the  Commissioner  caused  the 
Emperor's  rescript,  containing  his  commission,  to  be  read 
again,  from  which  it  appeared  that  it  Avas  the  Catholics  who 
had  desii'ed  the  conference ;  this  they  owned,  but  asserted  at 
the  same  time,  that  they  had  demanded  it  for  no  other  pur- 
pose than  to  defend  the  Church.     The  Donatists  demanded 
that  the  petition,  on  AAdiich  the  rescript  had  been  granted, 
m.ight  be  read;  but  the  Commissioner  represented  that  it 


188  ECCLESIASTICAL  HISTORY.        [book  xxii, 

A.  D.  411.  was  not  customary  to  insert  the  petitions  along  with  rescripts 
"  of  this  description.     They  then  confined  their  demands  to 
[' i.  e.  from  requiring  a  sight  of  the  mandate^  in  virtue  of  which  the 
drom'th  Cathohc    deputies   had   obtained   this    rescript;    when   the 
June  to  the  Qr^thoUcs,  pcrceiviug  that  they  insisted  on  those   demands 
Supr.  26.]   only   to   trifle    away   the    time,    and    avoid   coming   to  the 
main    business,    resolutely    maintained    that    the    mandate 
ought  not  to  be  produced,  and  pressed  them  to  come  to  the 
main  point.     The  Commissioner  himself  said  that  that  only 
was  the  purport  of  his  commission,  and  also  urged  them  to 
begin  to  confer  on  the  real  question.     The  Donatists  cavilled 
»  Aug.        also  about  the  word  Catholic-,  pretending  that  that  title  be- 
^X  ^'      longed  to  them,  and  that   it  did  not   derive  its  etymology 
from  the  Church's  being  spread  over  all  nations,  but  because 
it  comprehends  all  the  sacraments ^     The  Commissioner  de- 
clared that  he  named  those  Catholics  whom  the  Emperor  had 
so  named  in  his  commission,  and  that  no  prejudice  should 
ensue  to  the   disputants  from  those  titles.     The  Catholics 
maintained  that  the  Donatists  had  first  desired  the  confer- 
3  c.  4.        ence^ ;  and  in  order  to  prove  it,  they  demanded  that  certain 
Acts  might  be  read,  which  had  been  drawn  up  before  the 
Prajtorian  Prsefect.    But  scarcely  was  the  date  read,  which  was 
the  third  before  the  calends  of  February,  under  the  Consulate 
of  Arcadius  and  Probus,  i.  e.  the  thirtieth  of  January,  406  * : 
scarcely  had  this  date  been  read  before  the  Donatists  iiiter- 

'  Catholic,  as  an  appellation  of  the  word,    other    attributes,    iindoiihtedly 

Church,   appears   almost  in   Apostolic  belonging  to  the  Church,  and  capable 

times  (Ignat.  Ep.  ad  Smyrn.  8) ;    and  of  being  signified  by  the  word,  though 

it  seems  originally  to  have  been   in-  not    originally    intended    by    it,    were 

tended    to     designate    the    Universal  allowed  to  be    considered  as    actually 

Church,    as    distinguished    from     the  conveyed  under  it.      These  secondary 

Churches  in  particular  places.  (Euseb.  meanings  (and  among  them  that   in- 

4.  1 5.  7]  iKKX-qaia  7]  irapotKovfra  'X^vpvav  sisted  on  by  the  Donatists  as  its  sole 

reus    TTJs    a7i'as    KadoAiKrjs     iKK\r)aias  meaning)  are  enumerated  by  St.  Cyril 

irapoiKiais.)     From  this  it  came,  by  a  of  Jerusalem  (Catech.  18.  c.  23),  and 

natural  transition,  to  signify  the  ortho-  thus  stated  by  Bishoj)  Pearson.  (Expos, 

dox  Cluirch  in  opposition  to  the  here-  Creed,  Art.  9.)     "This  Catholicism  of 

tical    or    schismatical    bodies    in    any  "  the    Church   consisteth   generally   in 

particular  place,  since  the  former  only  "  universality,  as   embracing  all   sorts 

could  claim  to  be  a  part  of  the  Uni-  "  of    persons,   as    to    be    disseminated 

versal   Church,  while  the   latter   were  "  through  all  nations,  as  comprehend- 

confined   within   local  limits.   (Pacian.  "  ing  all  ages,  as  containing  all  neces- 

Ep.   1.   ad   Symp.   ap.    Bibl.   PP.  iv.)  "  sary  and  saving  truths,  as  obliging  all 

But  Universality  or  Catholicism,  being  "  conditions  of  men  to  all  Idnd  of  ohe- 

ihus  observed  to  be  a  necessary  attri-  "  dience,   as   curing   all    diseases,    and 

bute    of    the    true    Church,    gradually  "  planting  all   graces,  in  the   souls  of 

passed  from  a  fact  into  a  doctrine  ;  and  "  men." 
after    the    general    application    of    the 


Coll.  3. 
.  141. 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  189 

rupted,  returning  again  to  tlieir  former  evasions,  and  adding  A.  P.  4ii. 
tliat  they  had  Acts  of  a  more  ancient  standing  than  those 
were,  which  ought  to  be  read  first.  The  Catholics  rephed 
that  if  the  antiquity  of  the  records  Avas  the  point  in  ques- 
tion, they  ought  then  to  begin  with  those  which  proved  the 
Donatists  to  have  been  the  aggressors,  by  carrying  before  the 
Emperor  Constantine  their  accusations  against  Csecilianus,  by 
the  assistance  of  Anulinus  the  Proconsul.  The  Donatists  for 
a  long  time  hindered  the  reading  of  them,  reiterating  the  same 
evasions.  Twice  did  the  complaint  escape  them  that  they 
had  been  insensibly  brought  to  argue  upon  the  main  point ; 
as  if  the  conference  had  met  for  any  other  purposed  They 'c.  151,193. 
returned  again  to  the  demand  that  the  Catholics  should  take  coit  c.  25. 


their  choice,  to  employ  either  only  the  Holy  Scriptures, 


§43. 

only  the  public  Acts  against  them^;  to  which  the  Catholics^  Aug. 
replied;  "  If  you  Avill  debate  only  on  the  general  question  of  c.  (?.' 
"  the  Church,  and  give  over  the  reproaches  which  you  cast 
"  on  Caecilianus,  and  other  persons  whom  you  call  by  the 
"  name  of  Traditors,  we  will  willingly  confine  ourselves  to 
"  proofs  drawn  from  Scripture.  But  it  is  impossible  for 
"  either  you  or  us  to  prove,  any  otherwise  than  by  judiciary 
"  acts,  facts  that  relate  to  particular  individuals."  At  length 
the  Commissioner's  patience  prevailed  over  their  obstinacy ; 
the  report  of  Anulinus  the  Proconsul  to  the  Emperor  Con- 
stantine was  read ;  and  so  they  were  led  to  enter  upon 
business,  and  discuss  the  main  point,  by  means  of  a  trick 
which  the  Donatists  had  employed  to  avoid  coming  to  it,  \dz. 
by  their  demand  that  it  might  be  determined  which  party 
appeared  as  plaintiff. 

When  they  had  done  reading,  the  Donatists  caused  a  letter  xxxviii. 
to  be  read,  written  by  them  since  the  first  conference,  by  way  of"thV°" 
of  answer  to  the  Catholics'  Act  of  Delegation.     Romulus  the  Church. 
Exceptor  having  begun  to  read  it,  Emeritus  interrupted  him, 
saying^,  "  He  does  not  read ;  he  does  not  mark  the  sense."  '  Aug. 
St.  Augustine  said,  "  Let  them  read  themselves ;  let  us  allow  c.  8. 
"  them  what  they  would  not  allow  us."     Habetdeus,  one  of  ^"^5^' 
their  Bishops,  read  this  letter^,  in  which  the  dispute  relating  *  c.  258. 
to  the  Church  was  handled,  and  which  contained  several 
passages  from  Scripture,  intended  to  shew  that  the  Church 
is  pure,  without  any  admixture  of  wicked  men  ;   and  that 


190  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  D.  411.  Baptism  administered  out  of  tlie  Cliurcli  is  not  valid.  Tliey 
concluded  witli  rcproacliing  the  Catholics  with  the  persecu- 
tion which  they  pretended  they  had  suffered  at  their  hands 
for  a  whole  century. 

The  Catholics  heard  this  letter  read  patiently,  and  with- 

'  c.  261.      out  interruption,  and  St.  Augustine  began  to  answer  it',  but 

the  Donatists  interrupted  him  so  often,  and  with  so  much 

clamour,  that  the  Commissioner  was  obliged  to  interpose  his 

^0.271,273.  authority 2.    St.  Augustine  then  shewed^'  that  as  the  passages 

Brev.^3.      quoted  on  both  sides  were  of  equal  authority,  they  ought  to 

c.  9.  §  16.    jjjg  reconciled  by  means  of  some  distinction,  since  the  Word 

of  God  cannot  contradict  Itself.    There  must  be  a  distinction 

made  between  the  two  states  of  the  Chm'ch,  \dz.  that  of  this 

present  life,  in  which  it  is  composed  of  good  and  bad  together ; 

and  that  of  the  life  to  come,  when  it  will  be  without  any 

alloy  or  evil,  and  its  children  no  longer  subject  to  sin  or 

death.     He  shewed  also  after  what  manner  we  are  obliged 

*  §  18.       in  this  world  to  separate  ourselves  from  the  wicked^;  namely, 

with  the  heart,  by  not  partaking  with  them  in  their  sins; 
but  not  always  by  an  outward  separation.  He  there  an- 
swered the  affected  scruple  of  the  Donatists,  who  had  re- 
fused to  sit  during  the  conference,  under  pretence  that  it  is 
written,  "  I  have  not  sat  with  vain  persons,"  and  had  never- 
theless made  no  scruple  to  go  in  with  the  Catholics,  although 

*  Ps.  26. 4.  the  Scripture  adds,  "neither  will  I  go  in  with  dissemblers \" 

And  as  by  this  distinction  the  Donatists  pretended  that  two 
Churches  were  recognised,  St.  Augustine  shewed  that  it  only 
"  c.  10.       implied  two  different  states  of  the  same  Church^ 
XXXIX.       After  the  question  of  right  had  been  thus  debated,  the 
r'aedUa-      Count  Marcellinus  wished  them  to  come  to  the  question  of 
^^^-  fact,  and  the  original  cause  of  the  schism^.     The  Catholics 

Brev.°3.  demanded  that  certain  instruments,  which  they  presented, 
might  be  read;  but  the  Donatists  opposed  it  with  all  their 
might,  by  various  evasions.  At  last  the  cause  of  Crecilianus 
"  c.  12.  was  heard^;  the  two  reports  of  Anulinus  to  the  Emperor 
Fieury,  Coustautine  were  read^,  and  afterwards  the  letters  of  Con- 
stantino to  the  Bishops,  by  which  they  Avere  appointed  to 
take  cognizance  of  the  accusation  brought  against  Coecilia- 
nus.  They  likewise  read  the  sentence  which  had  been  pro- 
nounced by  Pope  Melchiades,  and  other  Bishops  of  Gaul  and 


10.  10, 


i 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  191 

Italy  assembled  at  Rome';  but  after  tlie  Acts  of  the  first  day  a.  D.  4ii. 
of  this  Council  had  been  read,  the  Donatists  managed  so  well  '  Fieury, 
that  they  suj)erseded  the  reading  of  the  second  day's  trans-     ' 
actions,  in  order  to  have  some  of  their  own  instruments  read. 
Accordingly  they  read  certain  letters  of  Mensurius,  Bishop  of 
Carthage,  Csecilianus'  predecessor,  and  of  Secundus  of  Tigisi, 
Primate  of  Numidia^;  by  which  they  pretended  to  prove  that '  Aug. 
JNIensimus  had  dehvered  up  the  Scriptm*es  under  the  perse-  c.  13. 
cution  of  Dioclesian ;  the  letters,  however,  did  not  prove  any 
such  thing.     They  afterwards  read  the  Acts  of  their  Council, 
consisting   of  seventy   Bishops,   held   at    Carthage   against 
Csecilianus,  in  which  they  had  condemned  him  in  his  ab- 
sence, as  one  who  had  been  ordained  by  the  Traditors^.  »  c  14. 

The  Cathohcs  on  their  side  produced  the  Council  of  Cirta-*,  J]^"''^''^- 
in  which  the  above-named  Secundus  of  Tigisi  had  sat  as  pre-  t,,^-  ^^-^ 

°  -i  Fieury,  9 

sident,  held  under  the  persecution  on  the  fourth  of  March,  13. 
305.  Against  this  Council  the  Donatists  made  several  ob- 
jections; in  the  first  place  against  the  date,  pretending  that 
Councils  ought  not  to  have  any  at  all.  To  which  it  was  an- 
swered that  the  Councils  of  the  Catholics  had  been  alwaj^s 
dated  with  the  day  and  the  year.  They  afterwards  asserted 
that  tliis  was  a  pretended  Council,  since  it  was  impossible 
that  any  Council  could  have  been  held  during  a  persecution^.  ^c.i7.§32. 
But  it  was  proved  to  them,  by  the  Acts  of  the  INIartyrs,  that 
the  faithful  did  at  those  times  hold  Collects,  or  assemblies 
for  Divine  Ser\'ice ;  and  consequently,  that  twelve  Bishops 
might  easily  have  met  together  in  a  private  house.  Now  it 
was  proved  by  this  Council,  that  Secundus  and  several 
others,  who  had  condemned  Csecihanus,  were  themselves 
Traditors. 

However,  as  the  Donatists  were  for  making  the  most  of 
then*  Council  of  Carthage,  the  Catholics  answered®  that  no «  c.  16. 
more  prejudice  ought  to  ensue  thence  to  Csecilianus,  than 
Primianus,  their  own  Bishop,  who  was  then  present  at  the 
conference,  had  incurred  from  the  Council  of  the  IMaximian- 
ists'';  in  which  Primianus  had  been  condemned  while  absent '  Supr.  19. 
by  IMaximian's  party,  in  the  same  manner  as  Csecilianus  had  ^^" 
been  before  condemned,  while  absent,  by  the  partisans  of 
Majorinus.     Upon  this  the  Donatists,  pushed  home  by  this 
example,  and  by  the  force  of  truth,  said ;  "  Oue  affair,  or  one 


192 


ECCLESIASTICAL  HISTORY. 


[book  XXII 


A.  D.  411. 

['  nee 

causam 

causse,  nee 

personam 

prsejudi- 

care  per- 

sonae] 


'  Fleury, 
10.  19. 


"  person  does  not  infer  any  prejudice  to  the  rights  of  another 
"  affair,  or  another  person' ;"  which  was  the  very  answer  the 
Cathohcs  had  been  accustomed  to  make  to  them,  in  order  to 
shew  that  although  the  crimes  alleged  against  Csecilianus 
had  been  proved,  yet  this  would  have  in  no  way  affected  his 
successors,  and  the  other  Bishops  of  Africa ;  and  much  less 
the  universal  Church. 

The  reading  of  the  Acts  of  the  Council  of  Rome,  in  which 
Cfficilianus  had  been  acquitted,  was  completed  - ;    and  the 
Commissioner  urged  the  Donatists  to  raise  any  objections  to 
this  Council,  if  they  were  able  to  do  so^.     They  said  that 
Pope  Melchiades,  who  had  presided  in  it,  was  himself   a 
Traditor ;  and  to  prove  it,  caused  several  Acts  of  very  great 
length  to  be  read,  which  nevertheless  proved  nothing.    After- 
wards was  read  the  sentence  of  the  Emperor  Constantino^, 
i.  e.  his  letter  to  Eumalius,  Vicar  of  Africa''',  in  which  he  bore 
testimony  that  he  had  found  Ceecilianus  innocent,  and  the 
Donatists   slanderers.      Marcellinus  urged  the  Donatists  to 
answer  this  letter  of  Constantino ;  and  they  read  a  passage 
"  c.  20.       from  Optatus,  which  by  itself  proved  nothing^;  but  on  read- 
ing the  whole  page,  it  was  found  that  he    said  the  very 
reverse  of  what  they  pretended,  viz.  that  Csecilianus  had 
been  pronounced   innocent,  which  drew  a  laugh  from  all 
present,  who  had  observed  how  urgent  they  had  been  to 
['  Aug.      have  that  passage  read^.    They  also  caused  other  pieces  to  be 
C.31.  §54.]  read,  from  which  the  Catholics,  rather  than  themselves,  derived 
"c.21,22,23.  advantage^;  and  at  last,  one  which  furnished  them  with  an 
opportunity  to  demand  the  reading  of  the  Acts  which  con- 
B  (..  24.       tained  the  justification  of  Felix  of  Aptunga,  who  had  assisted 
^^|y^^^^^'       in  the  ordination  of  Csecilianus ^, 

XL.  The  Donatists  having  nothing  to  allege  in  opposition  to 

Conclusion  ^  ^  .         ,     . 

of  the  con-  thesc.Acts,  repeated  over  and  over  again  their  empty  eva- 
ference.      gio^s';  wlicn  at  length  Marcellinus  the  Tribune,  said,  "If 

'  Aug.  . 

ijrev.  3.  "  you  have  nothing  to  say  against  them,  be  pleased  to  with- 
"  draw,  in  order  that  the  sentence  passed  on  all  these  heads 
"  may  be  drawn  up ;"  upon  which  they  all  withdrew.  Mar- 
cellinus drew  up  the  sentence,  and  having  commanded  both 
parties  to  be  called  in,  caused  it  to  be  read  to  them.     It 

'  Aug.  post  -was  now  night,  and  this  conference  was  concluded  bv  torch- 

Coll.  c.  12.     .  o      ^  I      J 

="  Coll,  3.     lights  although  it  began  at  dav-break',  and  took  place  on 

f.  279. 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  193 

tlie  eiglitli  of  June.  And  indeed  tlie  Acts  were  of  very  great  a.  d.  4n. 
length,  and  contained  five  hundred  and  eighty-five  articles. 
Of  these,  two  hundi'ed  and  eighty-one  are  stiU  extant,  reach- 
ing as  far  as  the  place  where  St.  Augustine  began  to  handle 
the  general  cause  of  the  Church.  The  rest,  in  which  several 
curious  and  important  Acts  were  contained,  are  lost.  How- 
ever, St.  Augustine  has  preserved  the  substance  of  them; 
and  we  have  the  complete  hst  of  the  articles,  drawn  up  by 
an  officer  named  Marcellus,  at  the  request  of  Severian  and 

JuKan^  '  Praef. 

The  sentence  passed  by  Marcelhnus  the  Tribune  was  not 
published  before  the  twenty-sixth  of  June^  He  therein  de-  pMans.iv. 
clares^  that  as  no  one  ought  to  be  condemned  for  the  faiilts  ['3  coii.  3. 
committed  by  another,  the  crimes  of  Ceecilianus,  even  had  '"  ^"-^ 
they  been  proved,  could  not  have  affected  the  universal 
Church ;  that  it  was  proved  that  Donatus  was  the  author 
of  the  schism,  and  that  Csecilianus  and  Fehx  of  Aptunga, 
who  ordained  him,  had  been  fully  justified.  After  this  de- 
claration he  enjoins  all  magistrates,  all  proprietors  of  lands, 
and  tenants,  to  put  a  stop  to  the  assemblies  of  the  Donatists 
in  the  cities  and  in  all  other  places ;  and  orders  that  these 
latter  shall  deliver  up  to  the  Catholics  the  several  chui'ches 
he  had  allowed  them  to  make  use  of  during  the  term  of  his 
commission :  that  all  such  Donatists  as  shall  refuse  to  join 
in  communion  with  the  Church,  shall  be  subject  to  all  the 
penalties  of  the  laws ;  and  for  the  better  execution  of  this 
edict,  that  all  their  Bishops  shall  immediately  go  back  to 
their  respective  dwellings.  And  lastly,  that  all  lands,  where 
any  Circumcelhones  shall  be  received,  shall  be  confiscated  ^. 

g  "  This   meeting,   called   by   Mar-  "  rule  of  antiquity,  and  the  laws  of  the 

"  cellinus,  is  improperly  denominated  "  preceding    and  present  Emperors :" 

"  a  conference,  or  a  free  discussion ;  for  and  we  find  him  actually  deciding  on 

"  the  Donatists  and  Catholics  did  not  two  questions:   1,  Whetlier  the  alleged 

"  enter    into    a    disputation,   in    which  crimes  of  Cacilianus  and  his  ordainers 

"  each  party  endeavoured  to  vanquish  excluded   all  who  communicated  with 

"  the    other    by   arguments.      It    was  him    from    the    Church :    2,  Whether 

"  truly  and  properly  a  legal  trial,   in  these  allegations  were  true.    The  latter 

"  which  Marcellinus,  as  the  judge  of  was  manifestly  a  question  of  fact  and 

"  this  ecclesiastical  cause  appointed  by  law,  and  might  be  properly  decided  by 

"the    Emperor,    after    a    three    days'  a  layman:  the  discussion  of  the  former, 

"  hearing    of   the  parties,   pronounced  though  a  theological  question,  was  per- 

"  sentence  authoritatively."    Mosheim,  haps  rendered  unavoidable  by  the  very 

Cent.  5.  pt   2.  5.  §  2.  note  8.     The  in-  anxiety  of  the  Catholic  Bishops  to  dis- 

structions  of  Marcellinus   in  the  im-  tinguish  it   from  the  other.     But  the 

perial  mandate  were,  "to  preserve  the  original    interference    of    Constantine, 


194  ECCLESIASTICAL  HISTORY.         [book  xxii. 

A.  D.  411.       The  Acts  of  tlie  conference  were  made  public,  and  were 

read  through  once   a  year  at  the  church  at   Carthage,  at 

'  Aug.  ix.   Thagaste,  at  Constantina,  at  Hippo,  and  several  other  places' ; 

I  4*  ■  ^^^'  and  this  was  done  dimng  the  time  of  Lent,  a  season  when 

the  fast  afforded  the  people  more  leism'e  to  hear  it  read. 

However,  very  few   had  patience  enough  to  read  them  in 

private,  by  reason  of  their  length,  and  the   quibbles  with 

which  the  Donatists  had  studiously  embarrassed  them.    This 

obliged  St.  Augustine  to  make  an  abridgment  of  them,  which 

comprises  the  substance  of  the  whole;   and  he  also   added 

"  Aug.        numbers,  to  facilitate  a  reference  to  the  Acts  themselves  ^ 

Brev.  Coil.  The  Douatists  appealed  from  the  sentence  of  Marcellinus, 

Ep^^isg      ^^  ^^^  ground  that  it  had  been  pronounced  at  night ^  and 

aij  158.       that  the  Catholics  had  bribed  him*;  which  latter  charge  was 

§  3.  advanced  at  random,  without  the  least  proof.     In  the  sub- 

Coii.%.  12.  scriptions  to  their    sayings  of  the  third  day,   they  added, 

c  ii^'et      "  without  prejudice  to  the  appeal''.'^     They  likewise  affirmed 

^ro  8^'f^'  ^^^^  Marcellinus  had  not  suffered  them  to  speak  all  they 

[5  Coll.  3.  wished;  and  that  he  had  kept  them  shut  up  in  the  place 

c    238  245 

249,  &'c.]  '  where  the  conference  was  held,  as  in  a  prison''.  But  St.  Au- 
vu^u'  gustine  refuted  these  slanders  in  a  treatise  he  wrote  after- 
'  Aug.  ix.  wards,  and  inscribed  to  the  laity  of  the  Donatists'',  in  which 
he  brought  forward  all  the  advantages  which  the  Catholics 
had  gained  by  the  conference ;  the  efforts  the  Donatists  had 
made  to  prevent  its  being  held ;  the  evasions  they  had  em- 
ployed to  avoid  entering  on  the  main  question ;  the  com- 
plaints they  had  twice  repeated,  that  they  had  been  forced 
to  enter  on  it  against  their  will ;  and  lastly,  the  important 
sentiment  which  had  escaped  them,  that  one  affair  or  one 
person  does  not  in  any  way  prejudice  or  affect  another. 

In  the  mean  time  the  Tribune  ]\Iarcellinus  having  made 

his  report  to  the  Emperor  Honorius  of  all  that  had  passed  in 

the  conference,  and  the  Donatists  having  also  made  an  appeal 

*  Cod.  Th.  to  him,  a  law  was  issued  at  Ravenna*^,  on  the  third  before 

dc  H8cr./)2.  the  calends  of  February,  under  the  ninth  Consulate  of  Ho- 

A.  D.  412. 

the  criminal  outrages  of  the  Circum-  reign  of  Honorius  so  clearly  defined,  as 

cellioncs,  and  the  succession  of  imperial  after  the  admission   of  schismatics  or 

laws  wliich  they  elicited,  had  given  the  heretics  into  governments  had  rendered 

whole  schism  the  appearance  of  a  civil  them  actually  distinct  from,  or  even  hos- 

niatter:  nor  were  the  distinct  offices  of  tile  to,  the  Church.   For  instances  of  the 

the  Church  and  Catholic  State  in  the  civil  interference,  see  Gieseler,  i.  §  90. 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  195 

norius,  and  the  fiftli  of  Tlieodosius,  i.  e.  the  tlnrtietli  of  A.  t>  412. 
January^  412,  which,  annulling  all  the  rescripts  that  the 
Donatists  might  have  obtained,  and  confirming  all  the 
ancient  laws  against  them,  condemns  all  freemen  among 
them  to  large  fines,  in  proportion  to  their  several  conditions, 
from  persons  of  the  highest  quality  down  to  the  common 
people ;  and  the  slaves  to  corporal  punishment :  and  enacts 
further,  that  their  clergy  shall  he  banished  from  Africa,  and 
that  all  the  churches  shall,  be  restored  to  the  CathoHcs.  This 
conference  was  the  death-blow  to  the  schism  of  the  Dona- 
tists ;  and  from  that  time  they  returned  in  crowds  into  the 
bosom  of  the  Church,  that  is  to  say,  the  Bishops  with  theii- 
whole  flocks'.  Vn.'S' 

In  the  Eastern  part  of  Africa,  that  is,  in  the  province  of     XLI. 
Cyrene,  there  was  at  that  time  an  illustrious  Bishop,  Synesius  of  Syne- 
the  philosopher.     He  was  sprung  from  the  chief  nobility  of  ^"^  ^jq 
the  country,  descended  from  the  Lacedaemonians,  who  had 
founded   the    colony ;    and    traced   back    his    genealogy   to 
Eurysthenes,  the  fii'st  king  of  Sparta  of  the  Dorian  race  ^  "  Syn.  Ep. 
Synesius  studied  philosophy  at  Alexandria  under  the  learned     "  ^' 
Hypatia  ^  daughter  of  Theon  the  mathematician.     He  had  p  v.  infr. 
also  married  at  Alexandria,  and  had  children  there.     He  was 
deputed  in  the  name  of  his  native  place,   Cyrene,   to  the 
Emperor  Arcadius,  about  the  year  397,  and  spoke  to  him  mth 
greater  freedom  than  any  Greek  had  done  before  :    for  he 
censm-ed  the  luxury  of  the  Com't  of  Constantinople,  and  the 
excessive  influence  of  the  Goths,  who  managed  every  thing 
in  the  administration  ^.    On  his  return  home,  he  resumed  his  *  De  Reg. 
books  and  the  chase,  which  formed  the  whole  employment  of  ^"     ' 
his  life;  for  he  divided  it  between  study  and  recreation,  in 
order  to  improve  his  mind,  and  preserve  his  health  by  bodily 
exercises. 

In  this  manner  he  led   a  philosophical   life,  declining  as 

much   as  possible  the  cares  of  pulflic   or  private  business, 

when  the  people  of  Ptolemais,  the  metropolis  of  the  Cyrenaic 

province,  demanded  him  for  their  Bishop  of  Theophilus  of 

Alexandi-ia,  whose  jurisdiction  extended  here,  as  well  as  over 

Egypt :  for  although  Synesius  was  not  yet  baptized,  he  was 

nevertheless  as  much  the  admiration  of  the  Christians  as  of 

the   pagans  \      Synesius,   alarmed    at   this    news,  wrote    to  *  Evagr. 
^    ^  "^  c.  Hist.  1.  15. 

o  2 


196 


ECCLESIASTICAL  HISTORY.        [book  xxh. 


A.  P.  410.  his  brother,  Euoptius,  Avho  was  at  Alexandria,  in  these  terms ' : 
'  Ep.  105,  "  Senseless  should  I  be,  did  I  not  acknowledge  the  kindness 
"  of  the  inhabitants  of  Ptolemais,  who  esteem  me  more  highly 
"  than  I  do  myself.  But  I  am  not  to  consider  their  desire 
"  of  making  me  a  great  present,  I  must  see  whether  it 
"  becomes  me  to  accept  it/^  He  then  goes  on :  ''  A  Bishop 
"  ought  to  be  a  heavenly  person ;  the  eyes  of  all  are  upon 
"  him ;  and  he  can  be  of  little  use  to  others,  unless  he 
"  observes  a  serious  frame  of  mind  himself,  and  is  averse  to 
"  every  kind  of  pleasure.  He  ought  to  be  of  a  communi- 
^'  cative  temper  in  the  things  of  God,  and  always  ready  to 
"  instruct.  Pie  ought  alone  to  do  as  much  business  as  all 
"  the  rest  together,  unless  he  is  willing  to  load  himself  -with 
"  a  multitude  of  reproaches.  A  great  soul  is  therefore  re- 
"  quired  to  support  such  a  burden.^'  He  then  represents 
how  far  he  feels  himself  removed  from  such  a  state  of  j)er- 
fection,  and  the  innocence  of  life  necessary  in  a  Bishop, 
before  he  can  purify  others.  He  then  adds  the  following 
protest,  beseeching  his  brother  to  make  it  public,  that  it  may 
serve  as  his  justification  before  God  and  before  men,  and 
particularly  before  Theophilus. 

"  I  have  a  wife  whom  I  have  received  from  Gon,  and  the 
''  sacred  hand  of  Theophilus.  Now  I  declare  that  I  am  not 
"  willing  to  separate  myself  from  her,  or  to  approach  her  in 
"  secret  like  an  adulterer;  but  my  wish  is,  that  I  may  have 
"  numerous  and  virtuous  children  by  her.  This  is  one  of 
"  those  circumstances  of  which  he  who  has  the  power  to 
"  ordain  me  ought  not  to  be  ignorant ;  and  he  may  likewise 
"  learn  the  same  from  Paul  and  Dionysius,  whom  the  people 
"  have  deputed  upon  this  affair."  This  declaration  of 
Synesius  shews  how  regular  a  rule  it  was  for  Bishops  to  live 
in  a  state  of  continence,  since  he  mentions  his  wife  As  the 
first  obstacle  to  his  ordination.  To  these  he  subjoins  others, 
relating  to  doctrine.  "  It  is,"  says  he,  "  very  difficult,  not  to 
"  say  impossible,  to  rase  those  truths  from  the  mind  which  it 
"  has  imbibed  by  strict  demonstration ;  and  you  are  sensible 
"  that  there  are  several  of  these  in  philosophy,  which  clash 
"  with  this  so  celebrated  doctrine  -,"  meaning  the  Christian. 
"  And,  indeed,  I  shall  never  be  brought  to  believe  that  the 
"  soul  was  produced  after  the  body.     I  will  never  say  that 


[  '    TOIS 

0pv\\uu- 
fievois 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  197 

"  the  world  will  one  day  be  destroyed,  either  wholly  or  in  a.  d.  4)o. 
"  part.  I  believe  that  the  resurrection,  so  frequently  raen- 
"  tioned,  is  a  hidden  mystery ;  and  I  am  very  far  from  giving 
"  in  to  the  opinions  of  the  vulgar."  He  afterwards  mentions 
how  difficult  it  would  be  for  him  to  leave  the  sport  of 
hunting ;  but  at  last  he  submits,  and  refers  the  whole  to  the 
judgment  of  Theophilus. 

This  protest  of  Synesius  has  made  some  historians  affirm 
that  he  was  baptized  and  ordained  Bishop,  though  he  did  not 
believe  in  the  resurrection '.     But  he  does  not  make  any  '  Evagr. 
such    assertion.      It    seems    only  that   he  understood  some  phot  cod. 
mystery  couched  under  it;  perhaps  the  metempsychosis  of  J[V.    , 
the  Platonists,  or  the  resurrection  in  another  flesh  of  the  I4.  65. 
Origenists  ^.     But  be  that  as  it  may,  we  must  believe  that  ^v.iioisten. 
Theophilus  and  the  Bishops  of  Egypt  were  well  assm-ed  of  ap.vaies. 
his  docility  and  his  faith,  with  respect  to  the  most  essential  p"  fj^"""^' 
points,  before  they  laid  theii*  hands  upon  him ;  and  that  his  [SeeBingh. 
extraordinary  merit,  together  with  the  necessity  of  time  and 
place,  had  obliged  them  to  dispense  a  little  with  the  rigour 
of  the  rules.     He  was  ordained  Bishop  about  the  year  410, 
though  Avitli  the  utmost  reluctance  on  his  side';  and  in  a^  Ep.  ii. 
letter,  written  immediately  after  to  his  Priests,  he  declares  9.5.  ad* 
that  he  had  done  his  utmost  to  avoid  the  office,  and  that,  had  pJy™P- 

■*  \  6/.  adv. 

he  been  left  to  his  ovm  choice,  he  would  rather  have  died.  Andr. 
He  rests  all  his  hopes  in  God,  to  Whom  nothing  is  impossible,  v.  Petav.' 
and  desires  their  prayers,  and  those  of  the  whole  people.  °°'-i""-t  J 
He  says,  moreover,  in  another  place,  that  prostrate  and  on  his 
knees,  he  had  frequently  besought  God  to  give  him  death, 
rather  than  the  Episcopate,  and  calls  upon  God  Himself  as  a 
witness  to  this  assertion.     He  had  noAv  been  Bishop  seven 
months,  and   could  not  yet  prevail  with  himself  to  reside 
among  his  flock,   but  would  first   see  whether  or  no  that 
office  was   compatible  with  philosophy;    firmly  resolved,  in 
case  they  could  not  be  reconciled,  to  leave  his  country,  and 
retire  into  Greece ;  for  he  foresaw,  that  after  having  refused 
the  Episcopate,  it  would  be  impossible  for  him  to  continue 
where  he  was,  without  drawing  upon  himself  the  curses  of  all 
the  people ;  it  is  thus  he  speaks  to  his  friend  Olympius  *.  *  Ep.  95. 

In  the  first  year  of  his  Episcopate,  he  consulted  Theophilus      XLII. 
of  Alexandria  concerning  Alexander,  Bishop  of  Basinopolis  Theophilus 


198  ECCLESIASTICAL  HISTORY.         [book  xxii. 

A.  D.  410.  in  Bitliynia '.  "  Alexander,"  says  lie,  "  a  Cyrenseau  of 
conceniinn;  "  senatorial  rank,  devoted  himself  to  a  monastic  life,  while 
St.  chry-  "  yet  very  yonng ;  and  making  progress  in  it  as  lie  advanced 
f°^°""'  "  in  years,  lie  was  made  a  Deacon,  and  afterwards  a  Priest. 
"  Some  business  obliged  him  to  go  to  Court,  and  he  was  re- 
"  commended  to  John  of  happy  memory.  (Suffer  me  so  to 
''  speak  of  him,  since  he  is  dead,  and  all  disputes  ought  to 
"  end  with  this  life.")  These  words  of  Synesius  are  remark- 
able, since  it  is  of  St.  Chrysostom  that  he  speaks,  to  Tlieo- 
pliilus,  his  great  enemy.  He  goes  on :  "  Alexander,  having 
"  been  recommended  to  him  before  the  division  of  the 
"  Churches,  was  ordained  by  his  hands  Bishop  of  Basinopolis 
"  in  Bitliynia ;  and  when  the  division  broke  out,  he  continued 
"  in  friendship  with  the  man  who  had  ordained  him,  and 
"  adhered  to  his  party.  You  know  better  than  any  man  the 
"  circumstances  of  this  aftair,  and  I  have  seen  a  very  prudent 
"  letter  written  to  the  blessed  Atticus,  in  which,  if  I  mistake 
"  not,  you  endeavour  to  prevail  with  him  to  receive  the 
''  adherents  of  that  party. 

"  This  is  only  what  Alexander  has  in  common  mtli  all  of 
"  them ;  here  follows  what  is  peculiar  to  himself.  This  is  now 
"  the  third  year  since  the  amnesty  and  reconciliation ;  how- 
"  ever,  instead  of  going  immediately  to  Bitliynia,  and  re- 
"  suming  the  possession  of  his  see,  he  resides  among  us, 
"  contented  with  a  private  character.  As  for  myself,  I  have 
"  not  been  brought  up  in  the  practice  and  study  of  the  holy 
"  laws,  and  have  as  yet  been  able  to  learn  but  little ;  since  I 
"  have  not  yet  been  Bishop  a  year.  But  observing  that  cer- 
'^  tain  old  men,  for  fear  of  disobeying  some  canon,  treated 
"  him  very  hardly,  I  have  neither  censured  nor  imitated  them. 
"  To  tell  you,  then,  how  I  have  acted;  I  have  not  received 
"  him  in  the  church,  nor  admitted  him  to  the  communion 
"  of  the  Holy  Table;  but  at  my  own  home  have  honoured 
"  him  as  a  man  of  a  spotless  character,  using  him  as  I  am 
"  wont  to  do  those  of  the  country."  He  concludes  with 
beseeching  Theophilus  to  answer  him  with  the  authority  of 
the  Evangelical  succession,  i.  e.  of  the  see  of  the  Evangelist 
St.  Mark,  and  to  tell  him  plainly  whether  he  ought  to  con- 
sider Alexander  as  a  Bishop. 

We  do  not  know  the  meaning  of  this  amnesty,  and  this 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  199 

reconciliation  of  Theopliilus  ■with,  the  adherents  of  St.  Chry-  a.  p.  4io. 
sostom;   but  it  is   certain   from  other   sources,  that  Theo- 
philus  published  a  cruel  edict  against  him ;  and  in  order  to 
spread  it  in  the  West,  had  employed  St.  Jerome  to  translate 
it  into  Latin  ^     There  is  still  extant  a  fragment,  or  rather '  Facund. 
extract  of  it,  which  contains  nothing  but  injurious  reproaches,  p.  208,  &c. 
and  serves  only  to   discover  the  rage   of  Theopliilus.     He 
could  never  be  prevailed  on  to  insert  St.  Chrysostom^s  name 
in  the  sacred  Diptychs  ^,  i.  e.  in  the  register  in  which  were  «  Theod. 
written  the  names  of  those  Bishops  who  had  died  in  the  c.%1,  35. 
communion  of  the  Church,  to  be  repeated  during  the  Holy 
Sacrifice^;   and  this  refusal  caused  a  great  division  in  the 
Church  for  about  twenty  years,  as  has  been  abeady  observed^. '  Supr.  13. 

Theopliilus,  knowing  the  abilities  of  Synesius,  used  to  give     xliii. 
him  from  time  to  time  commissions  to  regulate  matters  in  pfu"of^ 
Pentapolis ;  and  Synesius  considered  the  orders  which  were  Erythrum. 
sent  him  from  the   see  of  Alexandria  as   so  many  Di^dne 
oracles  *.     He  went,  therefore,  to  visit  the  towns  of  Palsebisca  *  Synes. 
and  Hydrax,  bordering  on  the  desert  of  Libya,  notwithstand-  ad  Theoph. 
ing  that  in  those  places  there  were  enemies  in  arms,  and  that 
it  was  not  safe  travelling  there.     These  towns  usually  formed 
part  of  the  diocese  of  Eiythrum,  but  in  St.  Athanasius'  time 
thev  had  obtained  a  Bishop  of  their  own,  named  Siderius  ^,  *  Fieury, 

"  16   23 

who,  however,  had  no  successor.  Theophilus  was  desirous  of 
appointing  them  one,  to  withdraw  them  from  the  jurisdiction 
of  Paul,  Bishop  of  Erj^thrum.  Synesius,  on  arriving  at  the 
place,  assembled  the  people;  gave  them  the  letters  which 
Theophilus  had  directed  to  them ;  read  to  them  those  which 
had  been  written  to  himself,  and  urged  them  to  elect  a 
Bishop  J  but  so  great  was  their  affection  for  Paul,  that  he 
could  not  prevail  on  them  to  acquiesce.  He  even  employed 
authority,  ordering  the  officers  of  the  Church  to  seize  those 
who  distinguished  themselves  in  the  crowd,  and  made  the 


1^  The  Diptychs  were  folded  tablets,  was  afterwards  inserted  by  Atticus  ap- 
containing  a  list  of  those  persons  whose  parently  in  this  last  description  of  dip- 
names  were  to  be  rehearsed  in  the  tychs.  (Infr.  23.  27.)  ;To  erase  a  name 
Communion  Service.  They  were  of  from  the  diptychs  was  held  to  be  equiva- 
three  kinds ;  the  first  comprising  the  lent  to  excommunication  after  death, 
names  of  Bishops  only,  the  second  and  to  restore  it  was  the  same  thing  as 
those  of  living  benefactors,  and  the  pronouncing  absolution.  Bingh.  15.  3. 
third  those  of  the  deceased  in  Catholic  §  18.  and  10.  3.  §  12. 
communion.      St.  Chrysostom's   name 


200  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  D.  410.  most  noise ;  these  lie  caused  to  be  arrested  as  seditious 
persons  influenced  by  bribes,  and  drove  them  out  of  the 
church.  He  attempted  several  times  to  calm  the  people; 
and  with  all  his  eloquence  represented  to  them  the  dignity  of 
the  see  of  Alexandria ;  and  that  the  honour  which  they 
should  either  pay,  or  refuse  to  it,  would  be  paid,  or  refused  to 
God  Himself. 

The  people  named  Theophilus  with  the  highest  tokens  of 
respect,  and  falling  prostrate  as  if  he  had  himself  been 
present,  besought  him  with  the  most  piteous  cries  not  to 
deprive  them  of  their  pastor.  The  women  lifting  up  their 
hands,  and  holding  out  their  children,  closed  their  eyes,  that 
they  might  not  see  the  episcopal  seat  without  its  ordinary 
pastor.  Synesius  felt  himself  moved,  and  fearing  lest  he 
should  be  prevailed  upon  to  act  contrary  to  his  commission, 
broke  up  the  assembly,  and  postponed  it  till  the  fourth  day ; 
having  first  pronounced  most  solemn  curses  against  all  those 
who  for  money,  party-spirit,  or  any  other  cause,  should  dare 
to  speak  against  the  obedience  due  to  the  Church. 

The  day  appointed  being  come,  the  people  were  as  ardent 
as  they  had  been  before.     They  did  not  stay  till  they  were 
asked ;  nothing  was  heard  but  cries  and  a  confused  mixture 
['  ifpoK-n-    of  voices.     But  the  Deacons'  having  made  them  keep  silence, 
puKtrj         f;iieir  noise  ended  in  tears  and  lamentable  groans,  from  men, 
women,   and  children.     Here   some  demanded  their  father, 
others  their  brother,  and  others  again  their  son;  for  Paul, 
the   Bishop,  was    still   young.      As   Synesius  was   going   to 
speak,  a  written  paper  was  held  up  in  the  crowd,  and  Synesius 
was  desired  to  have  it  read.     It  contained  an  earnest  entreaty 
directed  to  himself,  imploring  him  not  to  force  the  people 
any  longer  against  their  inclinations ;    and  to   suspend   all 
['  \p-!](pi(T-    proceedings  till  they  had  sent  to  Theophilus  a  resolution^  on 
^"^  that  subject,  with  a  deputy ;  and  the  people  even  besought 

Synesius  to  write  himself  in  their  favour.  He  was  informed 
on  the  spot,  both  by  the  Priests  and  the  people,  of  the 
several  circumstances  relating  to  the  ordination  of  Siderius ; 
and  how  after  his  decease  PaLxbisca  and  Ilydrax  had  again 
returned  to  the  jurisdiction  of  Erythrum,  as  before.  They 
even  affirmed  that  Paul  had  been  ordained  Bishop  of  these 
places  by  a  decree  of  Theophilus.     They  did   not,  indeed. 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  201 

make  this  appear  by  the  written  document,  but  they  called  a.  d.  41o. 
several  Bishops  of  the  province  to  prove  the  truth  of  their 
assertion.  Synesius,  before  he  returned  to  Ptolemais,  gave 
Theophilus  an  account  of  all  his  proceedings ;  and,  with  entire 
deference,  submitted  the  whole  to  his  judgment.  However, 
he  lets  him  see  his  own  opinion,  that  some  regard  ought  to 
be  paid  to  the  uncommon  affection  which  the  people  felt 
towards  Paul,  and  that  no  other  Bishop  should  be  set  over 
them. 

In  the  same  town  of  Hydrax  was  a  rising  ground,  occupied 
by  the  ruins  of  an  ancient  fortress,  and  situated  on  the 
boundary  line  dividing  the  dioceses '  of  Erythrum  and  Dar-  ['  i.  e.  in 
danus  -.  Paul,  Bishop  of  Erythrum,  claimed  this  place  as  sense]°'  ^"^ 
subject  to  his  jurisdiction,  because  he  had  there  consecrated  !^^^|'{^gj' j^ 
a  church,  which  had  been  raised  on  the  ruins  of  one  more  P-  211. 
ancient.  Dioscorus,  Bishop  of  Dardanus,  asserted  that  this 
place  had,  from  time  immemorial,  been  under  his  jurisdiction; 
that  it  was  true,  people  had  been  forced  by  necessity  to  pray 
there,  by  reason  of  an  incursion  of  the  enemy,  but  that  it 
was  no  more  consecrated  ground  upon  that  account  than  the 
hills  and  valleys  were,  in  which  it  was  customary  to  pray  on 
similar  occasions.  When  Synesius,  by  order  of  Theophilus, 
had  also  taken  cognizance  of  this  affair,  he  saw  clearly  that 
the  place  belonged  of  right  to  Dioscorus;  that  the  place 
pretended  to  be  consecrated  was  a  little  house,  the  keys  of 
Avhich  having  been  carried  away  by  Dioscorus,  Paul  had 
caused  it  to  be  opened,  and  had  brought  into  it  a  table  which 
he  had  consecrated  in  a  clandestine  manner.  This  action 
appeared  to  Synesius  most  unbecoming;  for  in  it  the  cere- 
monies of  religion  had  been  employed  to  usurp  another's 
right.  "  For  my  part,"  says  he,  "  I  account  nothing  to  be 
"  either  holy  or  sacred,  but  what  is  done  in  justice  and 
"  holiness,  for  which  reason  I  did  not  pay  the  least  regard  to 
"  his  pretended  consecration.  God  draws  near  to  those  who 
"  act  without  passion,  and  in  such  a  frame  of  mind  as  is 
"  suitable  to  His  nature.  But  when  anger  is  the  principle 
"  of  action,  how  can  the  Holy  Ghost  enter  there.  Whom 
"  the  passions  diive  far  away  even  from  the  soul  in  which  He 
"  has  already  taken  up  His  abode?"  At  length  the  Bishop 
Paul  owned  his  fault,  and  the  Bishop  Dioscorus  consented  to 


202  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  P.  410.  an  accommodation^  by  selling  him  the  place  in  question^  on 
reasonable  conditions. 
XLiv.  One  Jason,  a  Priest,  having  attacked  another  Priest,  named 

atfaiis  of     Lamponianus,  with  opprobrious  language,  was  strvick  by  the 
Cyrenaica.  i^^-^gp^   -^j^q^  having  been  accused  by  Jason,  confessed  his 
fault,  and  was  thereupon,  by  way  of  penance,  separated  from 
>  Syn.        the  assemblies  of  the  Church  \     He  testified  his  repentance 
p.^215!        ^3y  his  tears,  and  the  people  interceded  to  procure  his  pardon. 
But  Synesius  kept  firm  to  what  he  had  enjoined,  and  referred 
the  authority  of  absolving  him  to  the  Pontifical  See ;  i.  e.  to 
Theophilus.     However,  he  gave  leave  to  all  such  Priests  as 
should  be  present,  to  administer  the  Communion  to  Lam- 
jDonianus,  in  case  his  life  were  in  danger.     "  For,"  said  he, 
"  no  one  shall  die  bound,  if  I  can  possibly  help  it.     But  in 
"  case  he  recover  his  health,  he  shall  be  subject  to  the  same 
"  penalties ;  and  shall  wait  for  the  token  of  pardon  from  your 
"  goodness."     We  here   see   an  instance  of  the  power  of 
Absolution  reserved  to  the  superior,  even  by  a  Metropolitan 
[2  V.  Supr.  who  had  himself  inflicted  the  punishment  ^ 
and"Hingh.       Sjaicsius   complaius  likewise  to  Theophilus,  that   certain 
19.  3.]        Bishops  accused  others  of  having  acted  contrary  to  law,  not 
with  a  design  of  getting  them  condemned,  but  only  with  a 
view  of  procuring  an  unjust  profit  to  the  governors,  before 
3  p.  2IC).     whom  those  prosecutions   were  preferred  in   consequence^. 
"  I  do  not  name  them  to  you,"  said  he,  "  and  I  entreat  you 
"  not  to  name  them  in  your  answer,  that  I  may  not  incur 
"  the  hatred  of  my  brethren."     He  likewise  complains  of 
certain  vagrants,  or  absent  Bishops,  whom  he  calls  by  the 
*  V.  Du      Latin  word  vacantivi  \     These,  quitting  voluntarily  the  sees 
et^Petav.     to  Avliich  they  had  been  promoted,  rambled  up  and  down  in 
rBi'tigh  6   search  of  episcopal  honour,  stopping  in  those  places  where 
4-  §  5.]       most  honour  was  shewn  them.     Synesius  advises  that  these 
deserters  should  be  suspended  from   all  ecclesiastical  func- 
tions ;  and  that,  till  such  time  as  they  retvirned  to  their  own 
church,  they  should  not  be  invited  in  other  churches  to  the 
place  of  honoui',  or  even  admitted  within  the  cliancel,  but  when 
they  came  to  church  they  should  be  left  to  sit  among  the 
common  people.     "  This  treatment,"  says  he,  ''may  perhaps 
"  induce  them  to  return  to  their  respective  churches,  in  order 
"  that  thev  mav  find  there  the  honour  which  thev  are  hunting 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  203 

"  after,  rather  than  not  meet  with  it  at  all.^'     We  here  see  a.  d.  4io. 
an  instance  of  the  lay-communion  to  which  the  clergy  Avere 
degraded  by  way  of  punishment '.  ['  "-"-^h. 

Certain  Eunomians,  having  one  Quintianus  at  their  head,     '  ~ 
endeavoured  to  infect  the   diocese  of  Ptolemais  with  their 
errors,  and  to  hold  clandestine  assemblies  there  -.     Synesius  ^  Ep.  5. 

ad  Presb 

gave  notice  of  it  to  his  Priests,  with  orders  to  prevent  them, 

and  drive  them  away  :  after  which  he  adds,  "  Let  right  deeds 

"  be  rightly  done^j  let  us  lay  aside  every  kind  of  jealousy  [^ruKaxh 

"  that  may  flow  from   a  principle  of  interest ;   and  let  us  I^^'^^q^-^ 

"  undertake  all  things  for  God.     Virtue  and  vice  must  not 

"  have  the  same  motive.''     And  afterwards,  "  God  has  not 

"  made  virtue  imperfect ;  she  has  no  need  of  the  assistance 

"  of  vice.     He  will  not  lack  worthy  soldiers  for  His  Church, 

"  who,  after  having  served  Him  without  recompense  here, 

"  shall  be  fully  recompensed  in  heaven."     In  this  manner  he 

exhorted  his   Priests,   that    their   zeal  against   the  heretics 

might  be  free  from  any  mean  alloy ;  and  that  they  might  not 

prosecute  them  for  the  sake  of  their  spoils,  or  to  procure  for 

themselves  the  oblations  of  the  people,  but  wholly  for  the 

good  of  religion. 

Andronicus  of  Berenice,  a  city  of  Pentapolis,  having,  by .   xlv. 
money,  got  the  government  of  his  country  into  his  hands,  niea"i^Tof 
acted  the  part  of  a  tyrant,  and  committed  many  crimes  both  Androni- 
against  God  and  men^.    He  took  for  his  assistant  one  Thoas,  a.  d.  411. 
whom,  from  a  gaoler,  he  had  made  receiver  of  certain  duties^,  ^d  Epfsc. 
The  square  echoed  with  groans,  and  a  gallery  of  the  palace,  1^^  ^P-  "^• 
where  justice  used  to  be  administered,  was  become  a  place  of 
punishment.     He  invented  new  instruments  of  torture,  to 
squeeze  the  feet,  or  the  fingers,  the  nose,  the  ears,  and  the 
lips.     The  people  in  their  distress  had  recourse  to  Sj^nesius, 
who  first  admonished  Andronicus,  but  to  no  purpose,  and 
afterwards  made  use  of  reproaches,  Avhich  served  only  to  exas- 
perate him ;  insomuch  that  Andronicus,  as  a  further  instance 
of  his  contempt,  caused  his  orders  to  be  set  up  on  the  church 
doors,  with  terrible  menaces  against  the  Priests.     At  last, 
when  the  Bishop  strove  to  rescue  out  of  his  hands  a  noble- 
man, whom  he  had  put  to  the  torture  without  cause,  he  said ; 
"  It  is  in  vain  that  you  hope  in  the  Chm-ch ;  no  one  shall 
"  deliver  himself  out  of  the  hands  of  Andronicus,  though  he 


204  ECCLESIASTICAL  HISTORY.        [book  xxir. 

A.  D.  411.  "  were  to  take  hold  of  the  feet  of  Jesus  Christ  Himself." 
He  repeated  this  blasphemy  thrice^  though  he  made  pro- 
fession of  Christianity. 

After  thiSj  Synesius  considered  him  as  an  incorrigible 
person,  and  a  corrupt  member,  which  ought  to  be  cut  off 
from  the  society  of  the  faithful.  Accordingly  he  assembled 
his  clergy  of  Ptolemais,  and  drew  up  a  sentence  of  excom- 
'  Ell.  58.  munication  in  these  words ' :  "  Be  every  temple  of  God  shut 
^'  '  "  against  Andronicus,  against  his  followers,  and  against 
"  Thoas :  let  them  be  shut  out  of  every  holy  place,  and  its 
**  inclosure ;  the  devil  has  no  part  in  Paradise,  and  even  if 
"  he  enters  there  unperceived,  must  be  driven  out.  I  ex- 
"  hort  all,  both  private  persons  and  magistrates,  never  to  sit 
"  at  the  same  table,  or  under  the  same  roof  with  them ;  and 
"  particularly  the  Priests,  not  to  converse  with  them  while 
"  living,  nor  to  assist  at  their  funerals  when  dead.  If  any  one 
"  despise  this  Church  because  of  its  smallness,  and  receive 
"  those  whom  she  has  excommunicated,  not  thinking  them- 
"  selves  bound  to  obey  her  because  of  her  poverty;  let  him 
"  know  that  he  dismembers  the  Church  which  Jesus  Christ 
"  wishes  to  be  One.  And  such  an  one,  whether  he  be  Dea- 
"  con.  Priest,  or  Bishop,  shall  be  ranked  by  us  in  the  lot  of 
"  Andronicus ;  we  will  not  touch  his  hand,  nor  eat  with  him, 
"  much  less  will  we  communicate  in  the  Holy  Mj^steries  with 
"  those  who  shall  join  in  communion  with  Andronicus  and 
"  Thoas.'' 

To  this  Act  a  letter  was  joined,  directed  to  all  the  Bishops 
in  the  name  of  the  Church  of  Ptolemais,  containing  the 
crimes  of  Andronicus,  and  the  reason  of  his  excommunica- 
tion ;  which  began  with  declaring  that  he  ought  neither  to 
be  accounted  or  called  a  Christian,  but  ought  to  be  driven 
out  of  every  church  with  his  whole  family,  as  one  accursed 
of  God.  The  excommunication  was  likewise  read  in  the 
assembly  of  the  people  of  Ptolemais ;  but  first  Synesius 
»  Ep.  57.  made  a  speech  ^,  in  which,  after  having  represented  with 
a  V.  An  r.  ^^^^  much  rcluctancc  he  had  assumed  the  episcopal  dignity, 
the  hardships  he  suffered  in  it,  and  particularly  the  crimes  of 
Andronicus,  he  exhorts  his  people  to  elect  another  Bishop. 
But  the  whole  assembly,  at  these  words,  expressed  their  dis- 
approbation aloud;  and  Synesius  seeing  that  he  could  not 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  205 

prevail  upon  tliem  to  agree  to  his  resignation,  put  off  that  A.  D.  411. 
matter  to  another  time.     In  this  speech  he  has  the  following 
remarkable  words,   concerning   the    distinction   of  the  two 
kinds  of  government,  the  spiritual  and  the  temporal^.  »  p.  i98. 

"  I  was  desirous  of  shewing  you  by  experience,  that  to 
"  unite  the  political  power  with  the  Priesthood,  is  to  weave 
"  together  two  incompatible  substances.  In  ancient  times 
"  there  were  Priests  who  were  also  judges-.  The  Egyptians "  Ep.  121. 
"  and  Hebrews  were,  for  a  long  series  of  years,  governed  by 
"  Priests.  But,  as  I  think,  when  this  Divine  work  came  to 
"  be  conducted  on  human  maxims,  God  separated  these 
''  kinds  of  life ;  the  one  He  has  declared  sacred,  and  the 
"  other  political ;  the  one  set  of  persons  He  has  annexed  to 
"  matter,  the  other  to  Himself;  it  is  their  duty  to  apply 
"  themselves  to  business,  and  ours  to  devote  ourselves  to 
"  prayer.  Wliy  are  you  for  joining  what  God  has  put 
"  asunder,  and  for  laying  a  burden  upon  our  shoulders  for 
"  which  we  are  altogether  unfit  ?  Do  you  need  protection  ? 
"  address  yourselves  to  him  who  is  entrusted  with  the  execu- 
"  tion  of  the  laws ;  do  you  want  the  assistance  of  Heaven  ? 
"  go  to  the  Bishop.  The  object  of  true  Priesthood  is  con- 
"  templation,  which  is  altogether  inconsistent  with  action 
"  and  the  hurry  of  business."  And  afterwards  ;  "  I  do  not 
"  condemn  those  Bishops  who  apply  themselves  to  secular 
"  business ;  but  knowing  that  I  am  scarce  sufficient  for  one 
''  of  those  capacities,  I  admire  those  who  are  capable  of 
"  both." 

Andronicus,  terrified  at  the  excommunication  which  had 
been  pronounced  against  him,  testified  his  submission,  and 
promised  to  repent^.  Every  one  entreated  Synesius  to  receive  3  Ep.  72. 
him ;  he  alone  Avas  of  the  contrary  opinion,  firmly  persuaded  ^'  ^''*^' 
that  it  was  all  hypocrisy.  He  expected  when  he  would  throw 
off"  the  mask,  and  foretold  that  at  the  first  opportunity  that 
ofi'ered,  he  would  return  to  his  natural  temper.  Neverthe- 
less he  yielded  to  the  opinion  of  the  greater  number,  and 
of  the  more  experienced  Bishops ;  for  he  was  yet  but  in  the 
first  year  of  his  ordination.  He  therefore  deferred  sending 
to  the  Bishops  the  letter  which  he  had  written  against  him ; 
and  re-admitted  him  upon  condition  that  he  should  use  his 
equals^  with  more  humanity,  and  suffer  himself  to  be  governed  ['  Sfio- 


206  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  P.  411.  by  tlie  dictates  of  reason.     Nevertlieless,  lie  did  not  refrain 
from  acting  witli  still  greater  cruelty  than  before^  and  adding 
fresh  reasons  for  his  excommunication,  which  was  still  only 
suspended;  and  Synesius  gave  notice  of  it  to  the  Bishops, 
that  they  might  interdict  him  from  entering  their  churches. 
However,  as  Andronicus  afterwards  fell  into  disgrace,  and 
was  ill  treated  in  his  turn,  Synesius  followed,  as  he  himself 
observes,  the  spirit  of  the  Church,  in  raising  up  those  who 
'  Ep.  89.     are  fallen,  and  casting  down  those  who  are  exalted  ^     He 
eop  .  ^1-^gj.gfQj.g  interceded  in  his  favour,  even  so  as  to  weary  those 
in  authority ;   he  delivered  him  from  the  fatal  tribunal  by 
which  he  had  been  condemned,  alleviated  the  rigours  of  his 
disgrace  in  every  other  particular,  and  even  recommended 
him  to  the  Bishop  Theophilus;  all  which  must  have  hap- 
pened shortly  after  his  excommunication. 
XLVI.         For  Theophikis,  Bishop  of  Alexandria,  fell  into  a  lethargy, 
Theophi-    and  died  on  the  fifteenth  of  October,  under  the  ninth  Con- 
Cyrii  li     sulate  of  Honorius,  and  the  fifth  of  Theodosius,  i.  e.  in  the 
shop  of       year  41 2  ^  after  having  held  that  see  twenty-seven  years, 
dria.  from  the  year  385 '^.     It  is  said  that  in  his  dying  moments 

2  Soci-  7  7  ^^®  uttered  the  following  words ;  "  Happy  art  thou,  O  Abbot 
^  Supr.  18.  "  Arsenius,  in  having  always  had  this  hour  before  thine 
^  Rosw.  lib.  eyes M"  He  left  several  writings  behind  him^;  viz.  a  long 
de  Coni-  treatise  against  Origen,  in  which  he  censured  not  only 
s**Gennad'  ^^^^st  all  his  words  but  even  his  person,  affirming  that  he 
Script.  34.  bad  already  been  condemned  by  the  ancients^.     He  likewise 

«  Supr.  20.    ^  •'  ^  .  "^  .  ^       ,  ,  . 

50.  drew  up  a  very  long  treatise  against  the  Anthropomorphites, 

in  which  he  proved  from   Scripture  that   God  is  incorpo- 

'Supr.21.2.  real.  Besides  the  Paschal  letters  which  he  sent  every  year^, 
there  are  still  extant  some  canonical  epistles  by  him.  In 
the  first  place,  an  injunction  relating  to  the  Eve  of  the  Epi- 

"  Syties.      phany,  which  fell  on  Sunday  ®.     On  this  feast  the  Egyptians 

ai!!'Baisam.  "^^^  ^^  cclcbrate  the  Baptism  and  Nativity  of  Christ  at 

etap.Conc.  ti^g  Same  time '■' ',  and  fasted  on  the  Eve;  but  as  it  is  not 

11.  p.  1797.                                         '  ' 

(iii.p.l253.) 

r  n^^'     I         '  ^*  ^^^  ^  custom    of  the   Eastern  incarnation  :    2.  The  adoration   of  the 

Coll.  10.  2.  Church  (though  apparently  not  earlier  Magi:    3.  The  visible  descent   of  the 

than  the  middle  of  the  third  century ;  Holy  Ghost  at  His  Baptism :   4.  The 

see  Orig.  cont.  Cels.  8.  §  22,  and  Clem.  first  miracle  at   Cana.     The  Western 

Al.  Strom.  1.  c.  21.  p.  407.)  to  celebrate  Church,   however,   celebrated  the  Na- 

on  the  same  day,  the  sixth  of  .January,  tivity  of  our  Lord  on  the  twenty-fifth 

the  Manifestation  of  our  Lord  (to  iin-  of  December:  and  this  practice,  being 

<l>ivia)  in  four  several  respects  ;   1.  The  introduced    into    the    East    aboiit    the 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  207 

allowed  to  fast  on  Sunday,  Theopliilus  enjoins  them  in  this  a.  d.  412. 
case  to  eat  a  few  dates,  without  changing  the  hour  of  Divine 
SeinicCj  which  shall  not  be  celebrated  till  evening,  and  after 
the  ninth  hour^     In  a  memorial  directed  to  Ammon  for  the  ['i.e. three 


o'clock.] 
Concil. 


province  of  Lyco^,  he  decrees  that  all  such  as  have  commu- 
nicated with  the  Arian  Bishops  shall  be  deposed^;  that  all '!:.i^- j^?^- 
ordinations  shall  be  performed  by  the  Bishop^,  with  the  con-  ^  can.  i. 
sent  and  approbation  of  the  whole  clergy,  in  the  middle  of 
the  chiu'ch,  and  in  presence  of  the  people;  and  that  the 
Bishop  shall  ask  aloud,  if  the  people  also  can  bear  witness  to 
the  person  to  be  ordained ;  but  that  no  one  shall  be  ordained 
in  secret,  "since  the  Church  is  in  peace,"  i.  e.  at  liberty,  under 
the  administration  of  Christian  princes.    That  which  remains 
of  the  offerings  ^,  over  and  above  what  has  been  consumed  in '  can.  ". 
the  Holy  Mysteries,  must  be  diAided  among  the  clergy;  the 
catechumens  shall  neither  eat  nor  drink  of  them,  but  only 
the  clergy,  and  the  faithful  who  live  with  them^  ^.     Eor  a  [•=  i.  e.  the 
great  quantity  of  bread  and  wine  was  always  offered  for  the  cants"""^" 
Holy  Sacrifice.     The  other  canons  of  Theopliilus  related  for  ^'s^o%^^" 
the  most  part  to  private  affairs ;  but  all  of  them  indicate  the 
extent  of  the  authority  exercised  by  the  Bishop  of  Alexandria 
over  all  Egypt,  either  for  enforcing  the  observance  of  the 
canons,  or  for  dispensing  with  them  in  case  of  necessity ;  as 
also  for  appro\T.ng  or  correcting  the  conduct  of  the  Bishops. 
Notwithstanding  the  division  which  the  affair  of  St.  Chrysos- 
tom  had  occasioned,  Theopliilus  died  in  communion  with  the 
universal  Church,  and  particularly  with  that  of  Rome,  as  is 
manifest  from  the  titles  with  which  Pope  St.  Leo  honoured 

him^;  and  his  doctrine  has  at  all  times  been  acknowledged 'Ep.  64,65. 
■  1      ^  ap.  Concil. 

orthodox.  iii.  et  Ep. 

Cyril,   who  was  his  nephew,  being   his   sister's   son,  was  ][janl""vi^^* 

elected  in  his  room* ;  but  not  without  some  difficulty,  as  many  [Tiiiemont 

wished  to  elect  the  Archdeacon  Timothy.    Abundantius,  who  xi.Theoph. 

commanded  the  forces,  took  part  with  the  latter,  and  a  tumult  e  sicr.  7. 7. 

et  ibi  Vales. 

middle  of  the  fourth  century,  gradually  was  also  sometimes  distributed  among 

became  imiversal.    The  change  was  ef-  the  innocent  children  of  the  Church, 

fected  in  Egypt  before  A.  D.  431.   (See  and   sometimes    reserved  for  the    sick 

Bingh.  20.  4.  and  Gieseler,  i.  §  70,  98.)  and  absent.    The  Anglican  Church  has 

On  this  festival,  as  on  Sunday,  fasting  adopted  the  same  rule  which  Theophilus 

was  strictly  forbidden,  and  for  the  same  here  lays  down.    See  Bingham,  ]  5,  7. 

reason.     Supr.  20.  6.  note  1.  and  Wheatley,  6.  30.  §  6.  , 

''  The  remainder  of   the   Eucharist 


208  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  D.  412.  actually  took  place ;  however,  Cyril  got  the  better,  and  was 

enthroned  three  days  after  the  death  of  Theophilus.     The 

victory  which  he  had  gained  over  the  opposite  party,  gave 

him  more  authority  than  Theophilus  himself  had  enjoyed; 

and  from  that  time  the  Bishops  of  Alexandria  exceeded  a 

['  Y^^'     little  the  limits  of  the  spiritual  power,  and  assumed  some 

with  the      share  in  the  temporal  government.     The  first  thing  Cyril 

Th.  16.  Tit.  did  was  to  shut  up  the  churches  of  the  Novatians,  and  to 

5^de  Haer.  ^^j^ie  on  all  their  treasures  ^ 

XL VII.         Notwithstanding  that  a  great  number  of  Donatists  were 

tirie  infer-'  Converted  after  the  conference,  some  of  them  still  persisted 

the  DonL   ^^  their  obstinacy,  which  they  carried  so  far  as  to  declare 

tists.  that  they  would  never  quit  their  party,  not  even  though  the 

truth  of  the  Catholic  doctrine,  and  the  falsity  of  their  own, 

«  Aug.  Ep.  should  be  demonstrated  to  them  *.      There  were,  even   at 

.^d^Mai-c.''^  Hippo,   several   of  their  Circumcelliones,   and  clergy,   who, 

§  ^-  having    lain    in    ambush,    had    killed    one    Catholic    Priest 

named  Restitutus,  and  forced  out  of  his  house  another  named 

Innocent,  one  of  whose  eyes  they  struck  out,  and  broke  one 

[3  Ep.  133.  of  his  fingers  with  stones  \     They  were  seized  by  the  pubhc 

Marc.  §  L]  officers  and  carried  before  Count  Marcellinus^,  who  had  them 

put  to  the  torture ;  not  on  the  rack,  as  was  usual,  with  iron 

hooks,  and  with  fire,  but  with  rods  only ;  and  they  confessed 

{*  Ep.  134.  their  crime ^. 

Apr.  §  2.]  ^t.  Augustine  fearing  they  would  be  punished  with  the 
utmost  severity  of  the  law,  wrote  to  the  Count  Marcellinus, 
beseeching  him  not  to  treat  them  as  they  had  treated  the 
«  Ep.  1.33.  Catholics^.  "We  might,"  said  he,  "pretend  that  we  were 
■  "  clear  from  their  death,  since  we  have  neither  accused  them, 
"  nor  brought  them  before  you ;  but  we  should  be  sorry  to 
"  have  the  suff'erings  of  the  servants  of  God  avenged  by  the 
"  law  of  retaliation.  Not  that  we  wish  to  prevent  the  wicked 
"  from  being  restrained  in  the  liberty  of  sinning ;  but  what 
"  we  desire  is,  that  without  putting  them  to  death,  or  maim- 
"  ing  them  in  any  manner,  they  may  be  brought  from  their 
"  foolish  restlessness  to  a  rational  tranquillity,  or  from  their 
"  criminal  actions  to  some  useful  labour."     That  is  to  say, 

'  Marcellinus  was,  perliaps,  like  Dul-  heretics  ;  since  this  office  is  mentioned 
citius  afterwards  (Aug.  Iletr.  2.  59),  in  Cod.  Th.  16.  Tit.  5,  de  Hser.  52. 
the  Executor  of  the  laws  against   the      See  Tillemont,  S.  Aug.  232. 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  209 

lie  was  desirous  of  having  them  either  confined  in  prison,  or  a.  p.  412. 
employed  in  some  public  work.     St.  Augustine  observes  in 
this  letter^  that  the  Bishops  themselves^  in  their  tribunals,'  §2. 
often  availed  themselves  of  the  chastisement  of  rods,  in  the 
same  manner  as  masters  did  for  their  scholars,  and  fathers 
for  their  children. 

He  also  wrote  to  Apringius  the  Proconsul-,  whose  duty  it  ^  Ep.  134. 
was  to  judge  these  criminals,  and  who  was  brother  to  Mar- 
cellinus,  and  like  him  a  Christian.  St.  Augustine  makes  the 
same  entreaties  to  him,  and  says^ ;  "  Had  I  to  intercede  ^  §  3. 
"  with  a  judge  who  was  not  a  Christian,  I  should  not  ad- 
"  di-ess  myself  to  him  in  this  manner ;  but  I  should  not  on 
"  that  account  forsake  the  cause  of  the  Church ;  and  if  he 
"  would  give  me  a  hearing,  I  would  represent  to  him  that 
"  the  sufferings  of  the  Catholics  ought  to  serve  as  so  many 
"  examples  of  patience,  which  we  must  not  sully  with  the 
"  blood  of  our  enemies ;  and  should  he  still  refuse  to  yield  to 
"  my  solicitations,  I  should  suspect  that  his  refusal  proceeded 
"  wholly  from  his  hatred  to  religion."  He  goes  on^ :  "It*  §4. 
"  has  come  to  pass  that  those  enemies  of  the  Church  who 
"  endeavour  to  seduce  the  ignorant,  by  the  pretended  perse - 
"  cution  of  which  they  are  wont  to  boast,  have  confessed  the 
"  horrible  crimes  Avhicli  they  themselves  have  perpetrated 
"  against  Cathohc  clerks.  The  Acts  shall  be  read  over,  in 
"  order  to  heal  those  whom  they  have  thus  seduced.  Do 
"  you  Avish  that  we  should  not  dare  to  have  those  Acts  read 
"  to  their  conclusion,  because  they  contain  the  bloody  execu- 
"  tion  of  those  unhappy  wretches ;  and  that  there  should 
"  thus  be  room  to  suspect  the  sufferers  of  having  Avished  to 
"  return  evil  for  evil  ?" 

Marcellinus  having  delayed  to  send  to  St.  Augustine  the 
Acts  of  this  trial,  according  to  his  promise,  St.  Augustine 
wrote  to  him^,  desiring  him  to  let  him  have  them  as  soon  as  ^  Ep.  139. 
possible ;  for  he  was  desirous  of  having  them  read  in  the 
church  of  Hippo,  and,  if  possible,  in  all  the  chiu-ches  of  the 
province ;  that  the  whole  world  might  see  that  the  Donatists, 
who  had  separated  themselves  under  the  pretext  of  their 
unwillingness  to  share  in  the  pretended  crimes  of  certain 
Catholics,  did  nevertheless  retain  among  them  a  multitude 
of  A\dcked  men,  who  had  even  been  convicted  by  law.  He 
p 


210  ECCLESIASTICAL  HISTORY.        [book  xxii. 

A.  P.  412.  again  entreats  Marcellinus  not  to  put  to  death  either  these 
people^  or  certain  others  who  still  continued  their  outrages, 

'  §  2.  by  forcibly  breaking  into  the  churches  \  "  If  the  Proconsul/' 
he  adds,  "  should  persist  in  his  resolution  of  punishing  them 
"  with  death,  cause  at  least  those  letters  which  I  have  written 
"  to  both  of  you  upon  this  subject,  to  be  inserted  in  the 
"  Acts.  But  if  he  refuse  me  this,  let  him  at  least  keep  the 
"  criminals  confined  in  prison,  and  Ave  will  take  care  to 
"  obtain  from  the  clemency  of  the  Emperor,  that  the  suffer- 
*'  iugs  of  the  servants  of  God  shall  not  be  dishonoured 
"  with  the  blood  of  their  enemies.  I  know  that  the  Em- 
"  peror  was  easily  prevailed  upon  to  pardon  the  pagans  who 
"  had  killed  the  clerks  of  Anaunia,  who  are  now  honoured 

»  Supr.  20.  «  as  Martyrs  ^" 

22.  -^ 

XLViii.  At  the  end  of  this  letter,  he  thus  takes  notice  of  the  mul- 
tine's  em-  titudc  of  his  occupations^ ;  "  If  I  could  give  you  an  account 
pioyments.  cc  ^^  ^^  time,  and  the  works  on  which  I  have  been  obliged 
"  to  labour,  you  would  be  both  surprised  and  really  dis- 
"  tressed  at  the  quantity  of  business  Avhich  overwhelms  me, 
"  and  Avhich  will  not  admit  of  any  delay,  or  allow  me  to  work 
"  at  what  you  so  earnestly  demand,  and  I  myself  desire ;  and 
"  which,  from  my  inability  to  execute  it,  afflicts  me  more 
"  than  I  can  say.  For  when  I  have  any  relief,  however 
"  trifling,  from  those  who  daily  have  recourse  to  me  on  their 
"  own  affairs,  and  urge  me  so  closely  that  I  neither  can 
"  escape,  nor  ought  to  neglect  them,  I  am  never  without 
"  some  other  Avritings  to  compose,  which  have  a  prior  claim 
"  upon  me,  because  present  circumstances  Avill  not  alloAV 
"  them  to  be  put  off.  For  the  rule  of  charity  is,  not  to  con- 
"  sider  the  degree  of  the  friendship,  but  the  greatness  of  the 
"  necessity.  So  that  in  this  manner  I  liaA^e  continually 
"  something  or  other  to  dictate,  that  diverts  me  from  that 
"  which  would  be  more  agreeable  to  my  inclination,  during 
"  the  short  intervals  in  that  heap  of  business  with  which 
"  either  the  wants  or  passions  of  others  burden  me ;  and, 
"  in  truth,  I  know  not  what  to  do."  The  works  which  he 
notices  as  being  then  upon  his  hands,  are,  the  Books  on 
Infant  Baptism,  the  Abridgment  of  the  Acts  of  the  Con- 
*  Ep.  141.  ference,  the  Epistle  to  the  Laity  of  the  Donatists"*,  the  two 
«  Ep.'is?,  long  Epistles  to  Volusian  and  Marcellinus'^,   and  the  long 

138.  al.3,5. 


BOOK  XXII.]         ECCLESIASTICAL   HISTORY.  211 

Epistle  to  Honoratus^     St.  Augustine  mentions  in  several  A.  D.  412. 
other  places  in  his  works  the  multitude  of  his  occupations,  '  Ep.  uo. 
and  particularly  in  his  letter  to  Dioscorus,  written  with  a  ^ " 
view  of  dissuading  him  from  the  pursuit  of  vain  and  curious 
studies,  and  bringing  him  back  to  the   serious  matters   of  2  j.     j,j. 
Christian  philosophy  ^  ai.  66.  §  1, 

The  Epistle  to  the  Laity  among  the  Donatists,  is  that  from    XLix. 
the  Council  of  Cirtha  or  Zerta,  in  which  Silvanus,  Primate  cktha.' 
of  Numidia,  presided^.     St.  Augustine  speaks  in  the  name  ^  Ep.  ui. 
of  all  the  Bishops  who  had  composed  the  Council ;  and  the 
object  of  the  letter  is  to  contradict  the  false  report  which  the 
Donatist  Bishops  had  spread  among  their  people,  \\z.  that 
the   Tribune  Marcellinus  had  been  bribed  with  money  to 
condemn  them.     He  gives  a  brief  account  of  all  that  had 
passed  in  the  conference  at  Carthage,  for  the  instruction  of 
those  who  either  could  not  procure  the  Acts,  or  would  not 
give  themselves  the  trouble  to  read  them*.     "  They  have,^' ^  § '• 
said  he^  "  done  all  they  could  to  hinder  any  thing  from  being  '  §  .3, 7. 
"  done ;  and  though  they  have  not  been  able  to  effect  this, 
"  they  have  so  loaded  the  Acts  with  useless  words,  as  to 
"  make  it  a  difficult  matter  to  read  what  was  done."     He 
insists  strongly  on  those  words  which  had  escaped  them, 
namely,  that  one  person,  or  affair,  does  not  in  any  way  pre- 
judice or  affect   another'' ;  and  whatever  else  they  had  ad-  °  §  6, 7. 
vanced,  or  acknowledged  against  themselves  :  and  then  adds ; 
"  If  we  have  bribed  the  judge  to  pass  sentence  in  our  favour, 
"  with  what  have  we  bribed  the  Donatists  themselves  to  say 
"  so   many  things,   and   read  so   many  instruments  which 
"  make  against  them,  and  for  us^?"    He  then  exhorts  them  '  §  12. 
with  mildness  to  yield  to  the  truth  now  so  evident,  and  not 
to  resist  it  any  longer^.    This  letter  is  dated  on  the  eighteenth  «  §  2,  13. 
of  the  calends  of  July,  under  the  ninth  Consulate  of  Honorius, 
i.  e.  the  fourteenth  of  .Tune,  A.D.  412.    About  the  same  time 
St.  Augustine  wrote  to  two  Priests,  Saturninus  and  Eufrates, 
who,  with  certain  clergy,  were  returned  to  the  communion  of 
the  Church,  to  exhort  them  to  perseverance,  and  to  perform, 
each  of  them,  their  ministerial  functions  in  the  Church,  ac- 
cording to  his  rank^.     He  wrote  also  to  the  inhabitants  of''  Ep.  142. 

al    ''57 

Cirtha,  to  congratulate  them  upon  their  return  to  the  Church';  •  jjp.  i44. 
and  exhorts  them  to  ascribe  it  not  to  him,  but  to  the  grace  ■''^-  ^^^• 
p2 


212  ECCLESIASTICAL  HISTORY.         [book  xxii. 

A.  D.  412.  of  God.    This  conversion  seems  to  have  been  an  effect  of  the 

Council  which  was  held  in  this  city. 

L.  The  long  letter  to  Marcellinus',  of  which  St.  Augustine 

letterVo      takcs  uoticc  abovc^  is  written  in  answer  to  certain  questions 

Marcel-       which  he  had  made  him  :  of  which  the  most  important  was, 

limis.  '  _  ^  ' 

'  Ep.  138.   in  what  manner  the  Christian  religion  can  he  reconciled  with 
«'ep.  i3fi.    iiuman  policy ^     "For/'  said  the  pagans,  "how  is  it  possible 
ai.  4.  §  2.    u  ^Q  reconcile  with  the  maxims  of  government,  these  posi- 
"  tions  that  follow,  \\z.  to  return  to  no  one  evil  for  evil,  to 
"  offer  the  other  cheek  to  him  who  strikes  us  on  the  face, 
"  and  the  like  ?    Who  ever  suffers  the  enemy  to  carry  off  bis 
"  possessions  ?    Who  does  not  strive  to  return  evil  for  evil, 
"  according  to  the  right  of  war,  to  the  Barbarians  who  lay 
"  waste  the  pro\inces  of  the  empire  ?   We  see  but  too  plainly 
"  the  prejudice  which  Christian  princes  have  done  the  em- 
"  pire,  by  following  the  principles  of  their  religion." 
'  Ep.  138.        To  this  St.  Augustine  answers^,  that  the  pagans  themselves, 
§  o^'&c. "    and  the  Romans,  have  applauded  the  virtue  of  clemency,  and 
the  forgiveness  of  injuries ;  that  nothing  is  better  adapted  to 
preserve  that  union  and  concord  among  citizens,  which  is  the 
very  bond  of  civil  society,  and  foundation  of  all  true  policy ; 
because  those  are  far  more  truly  reconciled  who  are  corrected 
by  gentleness  and  patience,  than  such  as  are  reduced  by  force. 
As  for  the  precept  of  offering  the  other  cheek  and  the  like, 
they  are  not  to  be  taken  in  a  literal  sense,  and  always  prac- 
[^SeeJohn  tised  outwardly^,  but  are  to  regulate  the  disposition  of  the 
Acts  2.3. 3.1  heart.    All  this  does  not  prevent  the  wicked  from  being  chas- 
tised, in  order  to  do  them  good  in  spite  of  themselves ;  in  the 
same  manner  as  a  father  corrects  his  child,  by  making  him 
suffer.     Upon  the  same  principle  war  may  be  carried  on,  in 
order  to  take  from  the  wicked  the  power  of  committing  evil 
with  impunity,  which  is   the   greatest  misfortune  that   can 
happen  to  them ;  and  it  is  plain  that  war  is  not  forbidden 
*  Luko  3.    by  the  Gospel,  since  it  prescribes  the  duties  of  a  soldier*. 
"  Let  such  soldiers  be  given  us ;  let  the  people  of  the  several 
"  provinces,  husbands,  wives,  parents,  children,  masters,  slaves, 
"  kings,  judges ;  those  who  levy  the  prince's  taxes,  and  those 
"  who  pay  them ;  let  all  these  be,  each  in  his  condition,  such 
"  as  Christianity  requires,  and  then  let  them  persist  in  their 
"  assertion  that  it  is  inconsistent  with  the  good  of  a  state.''' 


BOOK  XXII.]         ECCLESIASTICAL  HISTORY.  213 

As  to  tlie  reproach  that  is  thrown  on  the  Christian  princes,  a.  p.  412. 
viz.  that  they  have  occasioned  the  ruin  of  the  Eomau  empire, 
it  is,  he  says,  mere  calumny ;  since  Sallust,  before  the  hght 
of  the    Gospel,   complained   that    avarice,   luxury,   and   de- 
bauchery, had  paved  the  way  to  the  ruin  of  the  republic \  ['Bell. Jug. 
Juvenal  marks  the  progress  of  those  vices,  and  how  much 
the  Romans  had  deviated  from  the  frugality  and  poverty  of 
their  ancestors,  which  had  been  the  foundation  of  their  great- 
ness-; God  ha\dng  rewarded  with  temporal  power  that  \drtue  [-'  Sat.  6.] 
they  had  practised,  although  not  founded  on  true  religion. 
In  order  to  discuss  more  fully  this  important  question,  St. 
Augustine  began,  a  little  after,  his  great  work  on  the  City  of 
God,  inscribed  to  the  same  Marcellinus. 

Volusian,  to  whom  St.  Augustine  wrote  at  the  same  time       LI. 
a  celebrated  epistle,  was  a  nobleman  of  Rome,  brother  of  voiusian. 
Albina,  and  uncle  to  the  younger  Melania.     He  was  not  yet 
a  Christian,  but  was  well  versed   in  polite  literature  and 
philosophy.     St.  Augustine  had  exhorted  him  to  read  the 
Holy  Scriptures,  and  particularly  the  Apostles,  as  they  might 
engage  him  to  read  the  Prophets  cited  by  them ;  and  offers 
at  the  same  time  to  clear  up  any  difficulties  he  might  meet 
with^.     Volusian  did  propose  several  questions  to  him  con-  ^  Ep.  132. 
cerning  the  Incarnation  of  the  Word,  and  the  miracles  of  j'lot.  ibi. 
our  Saviour-*;   and  concludes  with   saying,  "Ignorance  in  ^  Ep.  135. 
"  other  Bishops  may  in  some   sort  be  tolerated,  but  when 
"  Augustine  is  applied  to,  we  feel  persuaded  that  where  he 
"  is  ignorant,  the  religion  is  itself  at  fault."     Marcellinus, 
who  was  Volusian's  friend,  despatched  this  letter  at  the  same 
time  with  that  of  which  I  have  iust  related  the  answer  ^ '^  Ep.  ise. 

al.  4. 

St.  Augustine,  in  answer  to  Volusian,  says''  that  the  Word  of  s  Ep.  137. 
God  having  assumed  a  body  to  make  Himself  perceptible  to  f'^'^^'  ^' 
our  senses,  assumed  it  in  a  Virgin,  and  took  upon  Himself 
all  the  infirmities  of  human  nature,  to  shew  that  He  was 
truly  man;  that  God  is  united  to  man,  to  form  one  single 
person  in  Christ,  as  the  soul  united  to  the  body  in  eveiy 
man,  makes  but  one   single  person':   but  with  this  differ- '§  11. 
ence,  that  it  is  more  easy  to  comprehend  the  union  of  two 
incorporeal  substances,  such  as  the  Divine  Word  with  the 
Soul  of  Christ,   than    one   between  two  things   of  which 
the  one  is  corporeal  and  the  other  incorporeal,  as  the  union 


214  ECCLESIASTICAL  HISTORY.         [book  xxii. 

A.  P.  412.  between  our  soul  and  body.  Christ  is  come,  not  only  to 
instruct  mankind  in  all  truth,  but  also  to   give  them  the 

'  §  12.  help  necessary  for  salvation'.  St.  Augustine  goes  on  to  shew 
the  greatness  of  His  miracles,  which  the  pagans  themselves 
did  not  deny,  but  opposed  to  them  the  pretended  miracles  of 

-  §  13.  Apollonius,  of  Apuleius,  and  other  magicians^.  Finally,  he 
brings  together  the  several  proofs  of  the  Christian  religion, 
in  a  short  connected  view  of  the  whole  history  of  religion, 

=  §  15.        from  the  call  of  Abraham  down  to  his  own  time'. 

Lii.  St.  Augustine  not  only  interceded  for  the  Donatists,  but 

Mlcedo-      did  his  utmost  to  save  all  sorts  of  criminals  from  punishment, 

a"d  414  f^ccording  to  the  general  j)ractice  of  all  the  Bishops.  This  is 
the  subject  of  a  long  epistle  to  Macedonius,  Vicar  of  Africa, 

^  Ep.  152.   who  had  consulted  him  on  this  question'*.     St.  Augustine 

^'ep?153.   answers^;  "It  is  not  that  we  approve  sin;  bvit  we  pity  the 

ai.  54.  §  3.  (c  j^^j^  ^^  ^]-^g  sa]32e  time  that  we  abhor  his  crime;  and  as  the 
"  correction  of  manners  has  place  in  this  life  only,  we  are 
"  forced,  by  the  love  we  bear  to  all  mankind,  to  intercede 
"  for  transgressors ;  for  fear  the  punishment  which  puts  an 
"  end  to  their  lives  should  be  followed  with  that  punish- 
"  ment  which  has  no  end.''  And  in  order  to  shew  after- 
wards that  religion  itself  authorizes  such  a  practice,  of 
which  Macedonius  seemed  to  doubt,  he  illustrates  it  by 
the  example  of  the  goodness  of  God,  who  makes  the  sun 

"lAiat.  5.45.  to  rise  botli  on  the  just  and  on  the  unjust '';  and  who  though 
punishing  some  few  crimes  in  this  life  that  mankind  might 
not  doubt  His  providence,  reserves  the  rest  to  the  last  day, 

'  c.  2.  §  4.  in  order  to  display  His  justice  then^  "  We  therefore,"  says 
he,  "love  the  wicked,  we  shew  them  kindness,  we  pray  for 
"  them,  because  God  commands  vis  to  do  so  :  we  do  all  this 
"  without  partaking  in  their  guilt  any  more  than  God  Him- 
"  self,  but  in  order  to  bring  them  to  repentance,  after  His 

"  §5.  "  own  example^.    And  if  He  exercises  patience  even  towards 

'  "  those  of  Avhom  He  knows  that  they  will  never  repent,  how 

"  much  more  ought  we  to  have  pity  on  those  wdio  promise 

"  to  amend  their  lives,  notwithstanding  that  we  are  not  cer- 

"  c.  3.  §6.  "  tain  that  they  will  perform  their  promise^  \"  These  words 
seem  to  intimate  that  the  Bishops  used  to  intercede  for  those 
only  who  promised  to  become  converts,  and  submit  to  Bap- 
tism or  j)enance ;    and  what  is   said   before,   plainly  shews 


BOOK  XXII.]        ECCLESIASTICAL  HISTORY.  215 

how  little  value  they  attached  to  the  repentance  of  a  con-  a.  p.  41 4. 
demnecl  criminal  in  the  interval  between  his  sentence  and 
its  execution. 

Macedonius  had  objected  the  practice  of  the  Churchy  which 
admitted  once  only  to  public  penanced  This  St.  Augustine  \^y>-  152. 
allows^  j  but  adds,  that  God  does  not  cease  to  exercise  His  ^  ip.  153. 
patience  towards  those  sinners  who  relapse  into  their  former  *  '' 
guilt.  "  If  any  one  of  themj^^  he  continues,  "  should  say  to 
"  us,  '  Either  admit  me  again  to  penance,  or  suffer  me  to 
"  '  foDow  the  dictates  of  my  despair,  and  to  give  a  loose  to 
*'  '  my  inchnations  ;  abandoning  myself  to  pleasure  and  de- 
"  '  bauchery,  as  far  as  my  own  means  and  the  laws  of  man 
''  '  will  permit  me ;  or  if  you  dissuade  me  from  this,  tell  me 
"  '  whether  it  will  avail  me  any  thing  in  the  life  to  come,  to 
"  '  mortify  myself,  to  exercise  greater  austerities  than  before, 
"  '  to  give  alms  more  abundantly,  and,  in  a  word,  to  lead  a 
"  '  better  life,  and  to  have  a  more  ardent  charity ;'  no  one 
"  among  us  would  be  so  mad  as  to  tell  him  that  all  these 
"  things  will  avail  him  nothing.  Wherefore  the  Church  has, 
"  with  great  wisdom,  enacted  that  this  penance,  so  hu- 
"  miliating  in  its  nature,  shall  be  granted  but  once,  lest  this 
"  remedy,  the  more  salutary  in  proportion  as  it  is  the  less 
"  exposed  to  contempt,  should,  by  becoming  more  common, 
"  be  less  useful.  And  yet  no  one  is  so  daring  as  to  say  to 
"  God,  '  Why  dost  Thou  again  pardon  that  man,  who  after 
"  '  his  first  penance  has  engaged  anew  in  sin  ? '  " 

St.  Augustine  then  alleges  the  character  of  the  sinner  ^,  3  §  g,  9,  &c. 
which   being    common   to   all  men,   is   found  alike   in  the 
judges,   accusers,   and   intercessors ;    and  obliges  them  all, 
according  to  their  several  duties,  to  have  pity  on  the  guilty 
from  a  common  principle  of  humanity.    He  then  concludes^ ;  *  c  5.  §  15. 
"  You  see  therefore  that  religion  authorizes  our  intercession ; 
"  and  that  we  may  sue  for  mercy  even  for  abandoned  criminals, 
"  since  they  are  at  any  rate  sinners  who  intercede  with  sin- 
"  ners,  and  for  sinners.     But  we  do  not  therefore  imply  that 
"  sovereign  power,  the  right  of  life  and  death,  iron  hooks 
"  and  weapons  are  useless  institutions  *.     All  these  things  '  c  6.  §  I6. 
"  have  their  rules,  their  causes,  their  advantages,  to  restrain 
"  the  wicked  by  fear,  and  to  allow  the  good  to  live  among 
"  them  in  security.     But  the  intercessions  of  the  Bishops  do 


216  ECCLESIASTICAL  HISTORY.        [book  xxii. 

\.  P.  414.  "  not  in  any  way  clash  with  this  order  of  human  affairs, 
"  which  is  in  fact  the  Aery  foundation  of  those  intercessions, 
"  and  which  enhances  the  favour  of  the  pardon,  in  proportion 
"  to  the  justice  of  the  punishment.  It  is  sometimes  a  cruelty 
§  17.  "  to  pardon,  and  a  mercy  to  punish'.  And  for  this  reason 
''  we  ought  not  to  carry  the  punishment  so  far  as  death,  for 
"  then  there  Avould  no  subject  remain  to  receive  the  benefit 
"  of  it.  It  is  true  that  there  are  certain  persons  who  are 
"  allowed  the  liberty  of  putting  to  death ;  such  as  the  judge, 
"  the  executioner,  the  traveller  attacked  by  a  thief,  and  the 
"  soldier  in  time  of  war.  And  it  frequently  happens  that 
"  he  who  is  the  cause  or  occasion  of  the  death  of  another,  is 
"  not,  in  fact,  guilty  of  it ;  for  the  intention  is  always  to  be 
§  18.  "  considered.  Thus-,  though  the  criminal  whom  we  have 
"  saved  from  punishment,  should  afterwards  perpetrate  still 
"  greater  crimes,  they  ought  not  to  be  imputed  to  us ;  there 
"  ought  only  to  be  ascribed  to  us  the  good  which  we  have  in 
"  view  in  our  intercessions,  namely,  the  gentleness  which 
"  recommends  the  preaching  of  the  Gospel,  and  the  eternal 
"  salvation  of  those  whom  we  deliver  from  temporal  death.^^ 
i"  20.  Macedonius  complained  further '^  that  the  Bishops  inter- 

ceded for  criminals  who  refused  to  restore  what  they  had  taken. 
In  answer  to  this  St.  Augustine  declares  that  this  is  directly 
contrary  to  their  intentions ;  that  there  can  be  no  true  re- 
pentance without  restitution,  and  that  he  who  does  not  oblige 
J  21.  men  to  it,  is  an  accomplice  in  their  guilt*.  But  when  the 
criminal  no  longer  has  what  he  had  taken,  or  denies  that  he 
has  it,  he  cannot  be  forced  to  restore  it ;  and  as  the  Bishops 
were  often  deceived  in  such  cases,  the  judges  accused  them 

•  §  22.  of  conniving  at  the  dishonesty  of  the  offenders  ^.  St.  Au- 
gustine in  this  place  lays  down  some  excellent  rules  on 
various  matters  of  restitution ;  in  reference  to  judges,  wit- 
nesses, advocates,  and  inferior  officers  of  justice.  Mace- 
donius received  this  letter  of  St.  Augustine  Avith  the  highest 
acknoAvledgmcnts,  and  overcome  by  his  reasonings,  granted 
mercy  to  certain  criminals  Avhom  he  had  commended  to  his 

'  Ep.  io4.  faA'our'^. 

il.  51. 

END  OF  THE  TWENTY-SECOND  BOOK. 


CONTENTS  OF  THE  TWENTY-THIRD  BOOK. 


I.  Commencement    of    Pelagius    and 
Cselestius. 

II.  Caelestius  condemned  at  Carthage. 

III.  St.    Augustine's    first    Writings 
against  the  Pelagians. 

IV.  Laws  of  Honorius  in  favour  of  the 
Church. 

V.  Irruptions  of  the  Barbarians. 

VI.  Council  of  Braga. 

VII.  Reproaches  of  the  Pagans. 

VIII.  St.  Augustine's  City  of  God. 

IX.  Refutation  of  Idolatry. 

X.  Defence  of  the  Christian  Faith. 

XI.  Death  of  the  Tribune  Marcellinus. 

XII.  St.  Demetrias  the  Virgin. 

XIII.  Letter  of  Pelagius  to  her. 

XIV.  Sermon  of  St.  Augustine  against 
the  Pelagians. 

XV.  Other  Works  against  them. 

XVI.  Answer  to  the  Consultation   of 
Orosius. 

XVII.  Letters    conveyed   by    him    to 
St.  Jerome. 

XVIII.  Writings  of  St.  Jerome  against 
the  Pelagians. 

XIX.  Conference  of  Jerusalem. 

XX.  Council  of  Diospolis. 

XXI.  Sequel  of  the  same  Council. 

XXII.  Revelation  of  the  Priest  Lucian. 
XXIIL  Reliques  of  St.  Stephen. 

XXIV.  Reliques  of  St.  Zachariah. 

XXV.  Expulsion    of  the    Jews    from 
Alexandria. 

XXVI.  End  of  the  Schism  of  Antioch. 

XXVII.  Memory  of   St.  Chrysostom 
re-established. 

XXVIII.  Theodorus  of  Mopsuestia,  a 
Pelagian. 

XXIX.  Writings  of  Pelagius. 

XXX.  Councils  of  Carthage  and  Mi- 
levum. 


XXXI.  Letters  to  John  of  Jerusalem. 

XXXII.  Decretal  of  St.  Innocent  to 
Decentius. 

XXXIII.  Other  Decretals. 

XXXIV.  Letters  to  the  Africans. 

XXXV.  Death  of  St.  Innocent.  Zosi- 
mus  Pope. 

XXXVI.  St.  Augustine's  Boo'  s  on  the 
Trinity. 

XXXVII.  On  the  Acts  of  the  Council 
of  Palestine. 

XXXVIII.  Letters  to  St.  Paulinus,  &c. 

XXXIX.  Treatise  on  the  Correction  of 
the  Donatists. 

XL.   Reasons  for  Penal  Laws. 

XLI.  Another  Letter  to  Boniface. 

XLII.   Cselestius  at  Rome. 

XLIII.   Pelagius  writes  to  the  Pope. 

XL IV.   Zosimus  deceived  by  Pelagius. 

XLV.  Letters  of  Zosimus  in  favour  of 
the  Bishop  of  Aries. 

XLVI.  Commencement  of  St.  Ger- 
mamis  of  Auxerre. 

XLVII.  Council  of  Carthage,  A. D.  417. 

XLVIIL   Council  of  May  1,  A.D.  418. 

XLIX.  Canons  relatingto  the  Donatists. 

L.  Pope  Zosimus  condemns  the  Pela- 
gians. 

LI.  Commencement  of  Julian  the  Pe- 
lagian. 

LII.  Pelagius  attempts  to  justify  him- 
self to  Pinianus. 

LIII.  Book  of  St.  Augustine  on  the 
Grace  of  Christ. 

LIV.  Book  on  Original  Sin. 

LV.  St.  Augustine  at  Caesarea  in  Mau- 
ritania. 

LVI.  Letters  of  St.  Augustine  to  Op- 
tatus  and  Mercator. 

LVI  I.   Letter  to  Sixtus. 

LVIII.  Discourse  against  the  Avians. 


ECCLESIASTICAL    HISTORY. 

BOOK   XXIII. 


I. 

Com- 
mence- 
ment of 
Pelagius 
and  Cse- 
lestius. 


'  Oros. 
Apol. 
p.  618. 


'  Aug.  X. 
tie  Gest. 
Pel.  c.  i!2. 
§  46. 

3  Geiinad. 

de  Script. 

43. 

*  fllercat. 

com.  adv. 

Pel.  p.  2. 


I'  Hier. 
Ep.  43. 
ad  Ctes. 
p.  477. 
V.  Gam. 
Diss.  7. 
c.fi.] 


"  Aug.  X. 
do  don. 
pers.  c.  20. 
§53. 

['  Conf.  10. 
0.31.  §45.] 


"  Hier. 
Ep.  43. 
ad  Ctes, 

p.  482. 


Whilst  the  heresy  of  the  Donatists  was  falling,  another 
yet  more  dangerous  arose,  that  of  the  Pelagians ;  which  was 
condemned  for  the  first  time  by  a  Council  held  at  Carthage 
in  the  year  412.  Pelagius,  author  of  that  heresy,  was  born  in 
Great  Britain,  of  mean  parents,  so  that  he  had  not  at  first 
been  instructed  in  literature  ^  He  embraced  the  monastic 
profession,  and  remained  a  simple  layman :  so  that  he  is 
never  called  any  thing  more  than  a  Monk.  He  lived  long  at 
Rome,  became  known  there  to  many  persons,  acquired  a 
great  reputation  for  virtue,  and  was  beloved  by  St.  Paulinus, 
and  esteemed  by  St.  Augustine  -.  He  was  also  distinguished 
for  his  doctrine,  and  composed  several  useful  works ;  namely, 
three  Books  on  the  Trinity,  and  a  Collection  of  Passages 
from  Scripture  on  Morality^. 

During  his  residence  at  Rome  he  fell  into  the  heresy 
against  Grace,  being  instructed  by  a  Syrian  called  Rufinus  "*. 
For  that  error  had  already  gained  a  footing  in  the  East.  It 
was  taught  by  Theodoras,  Bishop  of  Mopsuestia ;  and  it  was 
thought  to  take  its  rise  from  the  principles  of  Origen^. 
Rufinus,  the  Syrian,  on  coming  to  Rome  in  the  time  of  Pope 
Anastasius,  that  is,  about  the  year  400,  was  the  first  to  intro- 
duce there  that  doctrine ;  but,  being  a  shrewd  man,  he  would 
not  venture  to  publish  it  himself,  for  fear  of  becoming  odious, 
but  deceived  the  Monk  Pelagius,  and  thorouglily  imbued  him 
with  his  maxims.  So  Pelagius  began  to  dispute  against 
grace,  about  the  year  405  ;  and  when  in  conversation  ^',  a 
Bishop  quoted  these  words  of  St.  Augustine  in  his  Confes- 
sions, "  Lord,  grant  what  Thou  commandest,  and  command 
"  what  Thou  wilt '',"  Pelagius  could  not  bear  to  hear  them, 
and  grew  so  violent  that  he  almost  quarrelled  Avith  the  person 
who  had  quoted  them.  Nevertheless,  he  himself  took  great 
pains  to  dissemble  his  errors^;  while  he  promulgated  them 
more   clearly   by  his   disciples,   to    see    how   they  would  be 


BOOK  xxiii.]       ECCLESIASTICAL  HISTORY.  219 

received,  that  lie  might  approve  or  condemn  them,  as  he 
thought  most  suitable  for  his  designs.  By  these  means  his 
doctrine  spread  very  much  in  a  short  time. 

The  chief  disciple  of  Pelagius  was  Cselestius,  whose  name, 
as  well  as  that  of  Pelagius,  was  bestowed  on  this  same  heresy. 
He  was  of  noble  extraction,  and  born  an  eunuch  ^     After  '  Mercat. 
having  exercised  some  time  the  profession  of  an  Advocate,  he  c^.'p^isi. 
entered  a  monastery,  from  whence  he  wrote  three  letters  to  GarJ°^Jbi 
his  parents,  the  contents  of  which  were  simply  exhortations 
to  virtue-.    Afterwards  he  joined  Pelagius,  and  began  to  speak  ^  Gennad. 
against  original  sin.     The  master  and  the  disciple  were  both    '^"^ ' 
possessed  of  talent  and   subtlety ;   but  Cselestius  was  more 
free  and  bold.     They  left  Rome  a  short  time  before  it  was 
taken,  i.  e.  about  the  year  409.     It  is  thought  they  went  to 
Sicily,  and  thence  to  Africa.     Pelagius  arrived  at  Hippo  in 
the  year  410.     But  his  stay  being  short,  he  went  away  with- 
out publishing  his  doctrines  ^.     From  thence  he  came  to  Car-  =*  Aug.  x. 
thage,  where   St.  Augustine,  who  had  already  heard  of  his  pei.  c."  22. 
errors,  saw  him  once  or  twice  ;  but  he  was  then  wholly  taken  §  ^• 
up  with  the  conference  with  the  Donatists;  for  it  was  in  the 
year  411  that  Pelagius  embarked  at  Carthage,  and  went  into 
Palestine,  where  he  stayed  a  long  time. 

Caelestius  endeavoured  to  get  himself  ordained  Priest  at        11. 
Carthage  j  but  as  he  was  openly  teaching  his  heresy  there,  t^*s  con- 
he  was  accused  before  the  Bishop  Aurelius,  towards  the  be-  demned  at 

^  '  Carthage. 

ginning  of  the  year  412,  by  the  Deacon  Paulinus  of  Milan ;  a.  D.  412. 
the  same  person  who   at  that   same  time  wrote  the  life  of 
St.  Ambrose  at  the  request  of  St.  Augustine"*.    Aurelius  then  *  Mercat. 
assembled  a  Council  of  several  Bishops,  to  whom  Paulinus  Csei.p.'isk 
presented  two  memorials,  containing  the  errors  of  which  he  fj'y^'af 'gg 
accused  Cselestius,  comprised  under  seven  articles:    1.  That 'id Hii. § 22. 
Adam  had  been  created  mortal ;  whether  he  sinned  or  not,  ai.  90." 
he  was  to  die.     2.  That  the  sin  of  Adam  was  prejudicial  to  ^ 
himself  alone,  and  not  to  the  rest  of  mankind.      3.   That 
infants,  new-born,  are  in  the  same  state  in  which  Adam  was 
before  he  sinned.     4.  That  the  death  or  sin  of  Adam  is  not 
the  cause  of  the  death  of  all  mankind ;  nor  the  resurrection 
of  Christ  the  cause   of  the   resurrection   of  all   mankind. 
5.  That  the  Law  conveys  men  to  the  kingdom  of  heaven  in 
the  same  way  as  the  Gospel.     6.  That  even  Ijefore  the  coming 


220  ECCLESIASTICAL   HISTORY.        [book  xxiii. 

A.  D.  412.  of  Christ  there  have  been  impeccable  men,  that  is  to  say, 
men  without  sin.  7.  That  infants,  without  receiving  Baptism, 
have  Hfe  eternal. 

On  the  second  and  third  articles,  Cselestius  said  they  were 
problematical  questions,  in  which  either  side  might  be  main- 
tained ;  and  that  he  knew  several  Priests  who  denied  original 

'  Aug.  X.    sin ' .     Being  pressed  by  Paulinus  to   name  them,  Rufinus, 

de  Pec.  Or.  ^j^^  lived  at  Rome  with  Pammachius,  was  the  only  one  he 
could  mention.     Nevertheless,  he  added  that  he  had  always 

'  c.  4.         said  that  infants  needed  Baptism,  and  ought  to  be  baptized  -. 

=*  c.  6.  He  also  gave  a  small  memorial  ^  ^,  in  which  he  owned  that 
infants  stood  in  need  of  redemption,  and  consequently  of 
Baptism.  However,  having  been  heard  several  times,  he 
confessed  enough  to  be  convicted  of  heresy  and  obstinacy  in 
the  errors  of  which  he  was  accused;  so  that  he  was  con- 
demned and  deprived  of  ecclesiastical  communion,  as  appeared 
by  the  Acts  of  this  Council  of  Carthage.  Cselestius  appealed 
from  that  sentence  to  the  Holy  Apostolic  See ;  but  instead  of 

*  Merc.       pursuing  his  appeal,  he  departed  to  Ephesus  ^.     His  disciples 
P^Tss^*^    at  Carthage,  warned  by  his  condemnation,  dared  no  more 

attack  the  faith  of  the  Chui'ch,  except  by  vain  discourses  and 

*  Aug.  Ep.  complaints  which  they  spread  among  the  people^. 
afiHti.c^.s.       S^-  Augustine  had  not  been  present   at  this  Council  of 
§  2^-  Carthage,  neither  was  he  very  forward  in  writing  against 

the  Pelagians ;  but  he  and  the  other  Catholic  Bishops  opposed 

« Retr.2.33.  them  in  their  sermons  and  private  conversations^.     We  have 

several  sermons  of  St.  Augustine  in  which  he  treats  of  that 

subject,  and  exhorts  his  people  to  be  steadfast  in  the  ancient 

'  Serm.  170.  doctrine  of  the  Chinxh  ^.     He  maintains  particularly  Original 

1  4,  i/j.     g^^^^  ^^^  ^^^^  necessity  of  baptizing  children.     "Let  every 

« Serm.  176.  "  ouc  of  you,"  said  he^,  "  speak  for  those  that  cannot  speak 

^'  ^'  "  for  themselves.      The  worldly  patrimony  of  minors  is  en- 

"  trusted  to  Bishops ;  they  ought  to  have  far  more  care  of 

"  their  salvation.'^     However,  he  began  to  write  against  them 

in  the  same  year  412.     For  the  Tribune  MarcelHnus,  who 

»  De  Gest.  was  at  Carthage**,  troubled  with  the  daily  disputes  he  had 

gi'^'^''  with  them,  consulted  St.  Augustine  by  letters,  and  obliged 


■'  Not   to  tliis  Council,  but  to  Pope       (Iiifr.  1'2.)     See  Garn.  Diss.  5. 
Zosinuis    ;it    lloine,    five    years    later. 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  221 

him  to  write  to  Mm  on  these  questions,  more  particvilarly  on  A.  p.  412. 
the  Baptism  of  infants. 

St.  Augustine  then,  to  comply  with  the  request  of  Marcel-       ^H- 
linus,  and  to  discharge  the  duty  of  his  function,  wrote  two  gustine's 
books  which  he  addressed  to  him,  intituled,  "  On  the  Merit  writings 
"  of  Sins  and  their  Remission ;"  or,  "  The  Baptism  of  In-  pfj^"£^^^ 
"  fants  '."     In  the  first  he  proves  that  man  is  become  subject  •  Retr.2.33. 
to  death,  not  by  the  necessity  of  nature,  but  by  the  desert  of 
sin;  that  the  sin  of  Adam  has  implicated  all  his  race,  and 
that  Baptism  is  administered  to  children,  that  they  may  re- 
ceive the  remission  of  original  sin.     In  the  second  book,  he 
shews  first,  that  man  can  be  Avithout  sin  in  this  v,  orld,  by  the 
grace  of  God  and  his  own  free  will.     Secondly,  that  none  in 
this  life  are  absolutely  without  sin,  since  there  are  none  who 
have  not  occasion  to  say,  "  Forgive  us  our  sins.^'     Thirdly, 
that  this  happens  because  none  desire  it  so  earnestly  as  they 
ought  to  do.     Lastly,  that  no  man,  excepting  Christ  alone, 
either  is,  or  has  been,  or  shall  be  without  sin.     A  few  days 
after  he  had  completed  those  two  books  ^,  he  met  with  the  «  De  Pec. 
expositions  of  Pelagius  upon  St.  Paul,  where  he  found  a  new 
argument,  proposed  by  Pelagius  as  the  sentiments  of  another, 
against  original  sin  :  it  was  this ;  that  if  the  sin  of  Adam  is 
prejudicial  to  those  who   do  not   sin,   the   righteousness  of 
Christ  is  also  serAiceable  to  those  who  do  not  believe.     This 
objection,  which   St.  Augustine   did   not  foresee,   gave  him 
occasion  to  add  to  his  two  books,  a  letter  to  Marcellinus,  or 
rather   a  third  book  ;   in  which  he   shews   how   infants   are 
reckoned  among  the  faithful,  and  are  benefited  by  the  faith  of 
those  who  present  them  to  be  baptized.    In  these  three  books 
St.  Augustine  thought  proper  still  to  suppress  the  names  of 
the  new  heretics,  hoping  thereby  to  correct  them  more  easily'^:  ^  Reti-.2.33. 
nay,  in  the  third  book,  when  obliged  to  mention  Pelagius,  he 
bestowed  on  him  some  praises,  for  many  boasted  of  his  good 
life.     At  the  same  time  a  friend  of  St.  Augustine,  named 
Honoratus  "*,  sent  him  from  Carthage  five  questions  concern-  *  Ep.  139. 
ing  passages  of  Scripture,  to  which  he  desired  an  answer,  aci  Marc. 
St.  Augustine  seeing  this  new  heresy  arising,  added  himself  a  ^^^^  ^  gg 
sixth  question  concerning  the  grace  of  the  New  Testament ; 
on  which  subject  he  composed  a  regular  treatise^,  compre- *  Ep.  140. 
bending  the  other  five  questions,  and  the  explanation  of  the  aci  Honor. 


222  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  D.  412.  whole  twenty -first  Psalm,  occasioned  by  the  first  of  them  : 
this  treatise  is  reckoned  among  his  letters. 

The  Tribune  Marcellinus  having  received  the  books  ''  On 
'  Retr.2.37.  "  the  Merit  of  Sins,"  wrote  to  St.  Augnstine '  that  he  was 
surprised  at  what  he  had  tliere  said,  that  man  could  be  with- 
out sin  if  he  would,  with  the  help  of  God  :  and  that,  never- 
theless, none  in  tliis  world  had  been,  was,  or  would  be  for 
the  time  to  come,  so  perfect.  "  How,"  said  he,  ''  can  you 
"  say  that  a  thing  is  possible,  of  which  there  is  no  example  ?" 
To  answer  this  question,  St.  Augustine  wrote  the  book,  "  On 
"  the  Spirit  and  the  Letter,"  where  he  explains  the  passage 
2  2 Cor. 3. 6.  of  the  Apostle^,  "The  letter  killeth,  but  the  Spirit  giveth 
"  life."  There,  he  warmly  disputes  against  the  enemies  of 
grace :  first,  shewing  by  several  examples  that  tliere  are 
things  possible  which  have  never  actually  come  to  pass :  and 
afterwards,  explaining  wherein  consists  the  succour  we  receive 
from  God  to  do  well.  The  law  which  instructs  us  is  not 
sufficient,  though  it  is  good  and  hol}^ :  on  the  contrary,  if  it 
stand  alone,  it  renders  us  more  guilty,  since  we  know  our 
duty  without  being  able  to  perform  it.  We  must  then  be 
supported  by  the  Spirit,  Who  sheds  abroad  grace  in  our 
hearts,  and  makes  us  love  and  perform  the  good  which  is 
commanded  us, 
IV.  The  Pelagians  were  accused  of  reviving  the  doctrine  of 

Honorius  Joviuiau  j  and,  indeed,  they  did  hold  in  common  with  him 
in  favour  ^]^q  doctrine  of  impeccability ;  that  is  to  say,  that  a  man 
Church,  once  justified  by  Baptism,  could  always  keep  himself  just,  if 
he  took  heed  to  himself;  and  consequently  could  live  without 
'  Hier.  Dial,  sin  ^.  It  was  this,  perhaps,  Avhich  renewed  the  zeal  of  the 
lib.  3.  init.  Bisliops  against  Jovinian,  two-and-twenty  years  after  his  con- 
*°'^"  '^^oo  demnation.     For  we  find  a  law  of  Honorius  dated  on  the 

ps.2.  p.  532. 

Supr.19.19.  sixth  of  March,  in  the  same  year  412,  which  states  that  the 

Bishops  complained  of  the  sacrilegious  assemblies  lield  by 

*  Cod.  Th.  Jovinian  without  the  walls  of  Rome  ^.     Therefore,  the  Em- 

de  Hiier.  53.  peror  commauds  that  he  shall  be  taken  and  beaten  with 

Pcontusum  leathern  thongs  loaded  with  lead  ^,  and  afterwards  sent  into 

SceGo°iiof.  perpetual  exile  with  his  accomplices :  himself  to  the  island  of 

9"  £'^2^'^'  ^^^'  ^^^  ^^^^  others  wherever  Felix  the  Prsefect  (to  whom  the 

law   is    addressed)    should    determine,    provided    they   were 

alone,  and  in  separate  islands.     The  island  of  Boa  is  off"  the 


BOOK  xxiii.]       ECCLESIASTICAL  HISTORY.  223 

coast  of  Dalmatia.     The    Bishops,   whose    complaints    gave  a.  d.  412. 
occasion  to  this  law,  were  perhaps  assembled  in  Council  at 
Rome,  and  Jovinian  is  not  again  mentioned ;  except  that  it  is 
said  that  he  continued   till  death  his  A'oluptuous  course  of 

life'.  scriprin 

The  Emperor  Honorius   confirmed  the  privileges  of  the  Paulo.  77. 
Churches  by  two  other  laws  made  in  the  same  year  412  2.    The  ^  Cod.  Th. 

16  Tit   2 

first,  dated  the  twenty-fifth  of  May,  exempted  the  lands  be-  cieEpis'c.40. 
longing  to  the  Church  from  sordid  or  extraordinary  imposts,  ^"xit'a.*" 
as  fi'om  mending  the  roads,  repairing  bridges,  transporting  ^^  Sacros. 
treasure  or  supplies  for  the  army,  and  from  "  the  gold  of  the 
lustral  contribution'^  of  merchants'^.    In  fine,  they  were  to  pay 
nothing  but  the  canonica  illatio,  or  ordinary  tax  ^.     The  other  [^  v.  Cod. 
law,  of  the  eleventh  of  December,  imports  "*  that  all  clergy,  Paratiti.] 
Bishops,  Priests,  Deacons,  and  others,  should  only  be  accused  le.  2.41.^ 
before  Bishops ;   that  the  informer,  whatever  be  his  rank,  e*  Gothof. 
should  be  noted  with  infamy,  if  he  could  not  prove  what  he 
had  advanced ;  and  that  the  Bishops  should  always  examine 
those  causes  in  public,  and  cause  Acts  of  them  to  be  drawn 
up ;  that  is,  the  causes  which  concern  religion ;  the  cognizance 
of  public    criminal   accusations,    even    against    ecclesiastics, 
being  left  to  secular  judges^.     It  is  thought  that  this  law  ^  ibid.  23. 
was  occasioned  by  the  unjust  deposition  of  Heros,  Bishop  of 
Aries,  which  happened  in  the  same  year  412  ^.     He  was  a  '^  Prosp. 
holy  man,  and  a  disciple  of  St.  Martin ;  and  notwithstanding      ^'  '^' 
his  innocence,  and  though  no  accusation  was  brought  against 
him,  he  was  driven  out  of  the  town  by  the  people,  who  chose 
in  his  place  Patroclus,  a  particular  friend  of  Constantius,  the 
Magister  Militum,  to  whom  they  wished  to  pay  their  court. 
This  was  the  cause  of  a  great  division  amongst  the  Bishops 
of  the  country.     Constantius  was   a  native  of  Panesus  in 


''   This   was   a   tax   upon   trade   and  the  reign  of  Valentinian  III.,  who  ab- 

commerce,     exacted     once     in     every  solutely  forbade  the  clergy  to  trade  at 

lustrum,  (i.  e.  at  every  four  years' end),  all,  A.  D.  452   (Val.  Novel.  12.    Cod. 

from  which  not  the  meanest  tradesman  Th.  fin.);  probably  in  consequence  of 

was  exempted.     The  clergy  alone  en-  this    privilege   also  having    suffered  a 

joyed  a  freedom  from  it,  provided  their  similar  abuse  to  that  which  arose  out 

traffic  was  confined  to  procuring  them-  of   the  exemption  of  the   clergy  from 

selves  a  maintenance,  or  raising  funds  municipal  offices.   (Supr.  18. 32.  noteu.) 

for    the    poor.      This    privilege,    first  Bingh.  5.  3.  §  6.     The  tax  itself  was 

granted   by    Constantius,    A.  D.    343,  abolished  by  the  Emperor  Anastasius, 

(Cod.  Th.  16.  Tit.  2.  8,)  and  renewed  A.  D.  500.    Evagr.  3.  39. 
by  succeeding  Emperors,  continued  till 


224  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  D.  412.  Illyricum,  and  had  served  in  the  army  since  tlie  time  of 

Theodosius  the  Great.     He  supported  the  authority  of  the 

Empire  in  Gaul  against  the  various  tyrants  who  arose  about 

this  time,  and  against  the  Barbarians  who  were  pouring  in 

from  all  sides. 

V.  The  Goths,  with  tlieir  King  Ataulphus,  entered  Gaul  after 

o^the^Bfu--  their  departure  from  Italy,  in   the   same  year  413,  in  the 

banans.      ninth  Consulate  of  Honorius,  and  the  fifth  of  Theodosius'. 

]2— 15.       The  year  following,  413,  under  the  Consulate  of  Lucian  and 

apf  Phot.    Heraclian,  the  Burgimdians  established  themselves  in  that 

Cod.  80.     part  of  Gaul  which  borders  on  the  Rhone  - :  and  the  folio w- 

Prosp.  Chr.  | 

p.  646.       ing  account  is  given  of  their  conversion  ^.     They  were  for  the 

Chr.  p.  226.  most  part  carpenters,  and  lived  by  their  labour.     Fatigued 

Chr'p^648  ^^J  ^^^  Continual  incursions  of  the  Huns,  and  not  knowing 

^  socr.  7.    }^Q-^  to  defend  themselves,  they  resolved  to  put  themselves 

under  the  protection  of  some  god ;  and  considering  that  the 

God  of  the  Romans   gave  powerful  succour  to  those  who 

served  Him,  they  resolved  in  a  public  consultation  to  believe 

in  Christ.     They  went  to  a  town  of  Gaul,  and  desired  the 

Bishop  to  administer  Baptism  to  them.     He  prepared  them 

for  it  seven  days,  during  which  time  they  fasted,  and  were 

instructed.     On  the  eighth  day  he  baptized  them,  and  sent 

them  back.     They  marched  boldly  against  the  Huns,  and 

were  not  deceived  in  their  hopes,  for  the  King  of  the  Huns, 

called  Optar,  or  Octar,  dying  in  the  night,  of  indigestion,  the 

Burgundians  fell  upon  their  army,  destitute  of  their  chief, 

and  overcame  them,  notwithstanding  the  inequality  of  their 

numbers ;    for  the  Burgundians   were   but   three    thousand 

men    against    ten   thousand.      From    that    time   they   were 

zealous  Christians,  and  all  Catholics ;  they  paid  obedience  to 

the  clergy  they  had  received  amongst  them,  lived  in  great 

gentleness  and  innocence,  and  treated  the  Gauls,  not  as  their 

subjects,  but  like  brothers.     The  Vandals  had  entered  Spain 

Chr.°p!'646.  ^^  ^^^  Y^^^  ^^^>  "^  ^^^^  eighth  Consulate  of  Honoriiis,  and 

Chr*'°'''>>G  *^^^  third  of  Theodosius^,     The  Alani  and  the  Suevi  entered 

*  Oros.  7.    with  them'*,  and  the  country  was  thus  divided.     The  Alani 

«  isidor.      took  Lusitauia  and  the  province  of  Carthagena ;  the  Vandals, 

et'siiev."'    Boetica ;  and  the  Suevi  had  Gallicia''.     In  those  devastations'', 

'  Au"  E     some  Bishops  fled  from  Spain,  having  lost  their  people,  who 

228.  ai.]80.  had  bccu  partly  dispersed  by  flight,  and  partly  killed,  or  con- 


BOOK  xxiii.]       ECCLESIASTICAL  HISTORY.  225 

suraecl  by  the  miseries  they  suffered  in  the  besieged  towns,  a.  D.  412. 
or  led  into  captivity.     There  were,  however,  a  much  greater 
number  of  Bishops  who  remained,  having  some  portion  of 
their   flock   left,  though    exposed   with    them    to    continual 
perils. 

A  Council  is  referred  to  this  time,  which  was  at  Braga,  or  vi. 
Braccara,  in  Lusitania ',  over  which  the  Bishop  Pancratian  B,aK.i.' 
presided,  and  spoke  as  follows  :  "  You  see,  my  brethren,  what  ^■^-  ^^\\ 
"  havoc  is  made  in  every  part  of  Spain  by  the  Barbarians;  (;\Jans.  iv.j 
"  they  ruin  the  churches,  they  kill  the  servants  of  God,  they 
"  profane  the  memory  of  the  saints,  their  bones,  their 
"  sepulchres,  their  burial-places ;  all  is  in  their  power  towards 
"  the  Pyrenees,  except  Celtiberia  and  Carpetania.  And 
"  seeing  this  evil  ready  to  fall  on  our  heads,  I  have  caused 
"  you  to  assemble,  that  every  one  in  particular  may  provide 
"  for  himself,  and  all  of  us  together  repair  the  desolation  of 
"  the  Church.  Brethren,  let  our  care  be  for  the  salvation  of 
"  souls ;  fearing  lest  the  greatness  of  these  miseries  should 
"  lead  them  into  the  way  of  sinners,  and  cause  them  to  rc- 
"  nounce  their  faith ;  and  for  that  purpose,  let  us  set  before 
"  the  eyes  of  our  flocks  the  example  of  our  own  constancy, 
"  in  suffering  for  Christ  some  part  of  the  many  torments 
"  He  has  suffered  for  us.  And  because  some  of  the  Alani, 
"  Suevi,  and  Vandals,  are  idolaters,  and  others  of  them 
"  Arians,  it  is  my  opinion,  if  you  approve  of  it,  that  Ave 
"  declare  our  faith  against  those  errors,  for  the  greater 
"  security .^^ 

All  the  Bishops  having  approved  this  proposition,  Pan- 
cratian began  to  declare^  in  few  words,  the  belief  of  the 
Catholic  Church :  and  to  each  article  the  Bishops  answered, 
"  So  we  believe.^^  Pancratian  added,  "  Now  ordain  what 
"  must  be  done  with  the  reliques  of  the  saints.^'  Elipandus  of 
Coimbra  said,  "  We  shall  not  all  be  able  to  save  them  in  the 
"same  manner:  let  every  one  act  as  the  occasion  requires. 
"  The  Barbarians  are  among  us ;  they  closely  besiege  Lisbon  ; 
"  they  hold  Merida  and  Astorga ;  every  day  they  may  he 
''  upon  us.  Let  every  one  then  go  home ;  let  him  comfort 
«  the  faithful,  let  him  decently  conceal  the  bodies  of  the 
"  saints,  and  send  us  an  account  of  the  caves  and  places 
"  where  they  have  been  put,  lest  in  length  of  time  they 
Q 


226  ECCLESIASTICAL  HISTORY.       [nooi:  xxiii. 

A.  D.  411.  "  slionlcl  be  forgotten."     All  the  Bishops  huving  approved  of 
this  advice,  Pancratiau  added,  "  Go  ye  all  in  peace ;  let  there 
"  remain  only  our  brother  Potaniius,  by  reason  of  the  de- 
"  struction  of  his  clmrch  at  yEminiura,  which  the  Barbarians 
"  are   ravaging."      Potamius    answered,    "  Let   me   also    go 
"  and  comfort  my  flock,  and  sufter  with  them  for  Christ  : 
"  for  I  have  not  received  the  office  of  a  Bishop  to  be  in 
"  prosperity,    but    to   labour."      Pancratian    replied,    "  You 
"  have  well  spoken;  your  design  is  just,  I  approve  of  your 
"  departure,  God  be  with  you."     All  the  Bishops  said,  ''  God 
»       "  keep  3^ou  in  that  good  resolution ;   we  all  approve  of  it : 
"  let   us    depart   in    the   peace    of    Jesus    Christ."      Thus 
much  is  related  of  that  Council,  with  the  subscriptions  of 
ten  Bishops,  viz.  Pancratian  of  Braga,  Gelasius  of  Merida, 
Elipandus  of  Coimbra,  Pamerius  of  Egitava  or  Idanha,  Aris- 
bertus  of  Porto,  Deusdedit  of  Lugo,  Pontamius  or   rather 
Potamius  of  TEminium  or  Agueda,   Tiburtius   of  Lamego, 
Agathius  of  Iria,  Peter  of  Numantia  or  Camota.     Arisbertus 
wrote  about  the  same  time  to  Samerius,  Archdeacon  of  Braga, 
[>  Post       in  these  terms  ' :  "  I  pity  you,  my  brother ;  I  pity  our  Bishop 
onci  .J      ff  ^^^  ^^^^  Head,  Pancratian ;  I  pity  you  for  your  exile  :  may 
"  God  look  on  our  misery  with   the  eyes   of   His  mercy. 
"  Coimbra  is  taken;  the  servants  of  God  are  fallen  by  the 
"  edge   of  the   sword :    Elipandus  is   carried   away   captive : 
"  Lisbon  has  redeemed  its  liberty  with  gold ;  Egitava  is  be- 
"  sieged  :  every  place  is  full  of  misery,  groaning,  and  anguish. 
"  You  have  seen  what  the  Suevi  have  done  in  Gallicia;  judge 
"  from  thence  Avliat  the  Alani   are  doing  in  Lusitania.      I 
"  send  you  the  decrees  of  the  faith  you  ask  for ;  for  I  have 
"■  carried  away  my  writings  with  me.     I  expect  every  day  a 
"  like  disaster  for  myself.     I  will  send  you   an   account  of 
^''  ''  every  thing,  if  I  can  discover  where  you  wdll  be  concealed : 

"  ma3^  God  look  on  us  in  mercy." 
VII.  This   inundation   of  the   Barbarians,    and    especiall}^    tlie 

nfthe^'^"^'"  taking  of  Rome  by  the  Goths,  gave  occasion  to  the  pagans 
Pagans.  ^Q  renew  with  more  animosity  their  complaints  and  calumnies 
'^  Aug. Refr.  against  the  Christian  religion^;  attributing  to  it,  according 
^  Ficury,  to  their  ancient  custom  ^,  all  the  misfortunes  which  happened 
Tertuii.  ""^  ^^'^  world.  "  Siuce,"  said  they,  ''  this  impiety  has  appeared, 
Apoi.  e.40.  "  the  Roman  power  has  daily  decayed.     The  gods,  founders 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  227 

"  and  protectors  of  tliis  Empire,  have  withdrawn  their  sue-  a. 


"  cour,  in  proportion  as  their  service  has  been  neglected : 
"  and  now  that  their  worship  has  so  entirely  ceased,  that 
"  their  temples  are  even  closed,  and  the  sacrifices,  the 
"  auguries,  and  the  other  ways  of  rendering  them  propitious, 
"  are  forbidden  by  laws,  and  subject  to  rigorous  penalties, 
"  they  have  forsaken  us ;  and  Rome,  once  victorious,  is  now 
"  become  the  prey  of  Barbarians. 

"  The  Christians  are  themselves  involved  in  the  calamities 
"  they  have  brought  upon  us  ;  their  God  has  not  distin- 
"  guished  them ;  they  have  been  plundered,  massacred,  led 
"  into  captivity  ;  their  wives  and  virgins  have  not  been  spared 
"  any  more  than  ours."  Such  were  the  reproaches  of  the 
pagans. 

The  Tribune  INIarcellinus,  writing  to  St.  Augustine  on  this 
subject,  had  desired  him  to  compose  some  books  upon  it, 
"  which  will,"  said  he,  "  be  extremely  serviceable   to   the 
"  Church,  especially  at  this  time  '."     St.  Augustine  thought  •  Aug.  Ep. 
at  first  that  an  epistle  would  be  sufficient,  and  wrote  him  the  ^'^g'  ^'"  *' 
long  letter  on  Politics,  the  substance  of  which  I  liave  already 
related  2.     But  afterwards  he  saw  that  so  vast  and  important  -  Ep.  138. 
a  subject  required  a  larger  work ;  and  accordingly  began  one,  ^upr  %2.' 
which  is  the  longest  of  his  compositions,  and  which  compre-  ^^• 
hends  the  whole  controversy  against  the  pagans.     He  had 
already  treated  some  of  those  points   as  circumstances  re- 
quired ;  as  in  the  exposition  of  the  six  questions  directed  to  3  ^p  j^^o 
Deogratias,  Priest  of  Carthage,  about  the  year  408^.  ?};'\  „. 

»  ;  =    '  -'  Rctr.  2.  31. 

The  title  of  this  work  is,  "  On  the  City  of  God,"  the  design  viit. 
being  to  defend  the  society  of  the  children  of  God,  that  is,  fu'sttne's 
the  Church,  against  the  society  of  the  children  of  the  world.  !^';'*y  °f 

.  .     .  .  (^on. 

The  whole  work  is  divided  into  twenty-two  books,  of  which  a.d.  413- 

"  426 

the  first  ten  are  employed  in  refuting  the  pagans ;  five  against 
those  who  believed  that  the  worship  of  the  gods  was  neces- 
sary for  the  temporal  prosperity  of  this  world,  and  five 
against  those  who  wished  men  to  serve  the  gods  that  they 
might  be  happy  in  another  life.  The  last  twelve  books 
establish  the  truth  of  the  Christian  religion,  and  are  divided 
into  three  parts;  four  shew  the  origin  of  the  two  cities  or 
societies,  four  more  their  progress,  and  the  four  last  their 
different  ends.  St.  Augustine  spent  nearly  thirteen  years  in 
q2 


228  ECCLESIASTICAL  HISTORY.       [book  xxiit. 

A.D  41.3-26.  composing  this  great  work,  being  obliged  from  time  to  time 
to  interrupt  it  for  several  others  which  he  was  unable  to 
defer.  He  began  in  the  year  413,  a  little  before  the  death 
of  Marcellinus,  to  whom  he  directs  his  discourse  in  the  first 
and  second  book  only,  and  finished  it  towards  the  year  426, 
before  his  Retractations.  He  shews  in  this  work  his  great 
erudition,  and  profound  knowledge  of  human  learning  and 
histoiy,  as  the  subject  required. 

At  first  he  sets  forth  the  injustice  of  the  pagans,  who  ac- 
cused the  Christian  religion  of  the  sacking  of  Rome,  when  at 
the  same  time  they  saved  themselves  only  by  the  protection 
of  this  same  religion,  in  the  Basilicas  of  the  Apostles  and 
'  Civ;.  Dei  Martyrs,  which  the  Groths  had  respected'.     He  mentions,  as 
34,  33!      '  a  particular  effect  of  Providence,  the  defeat  of  Rhadagaisus, 
^^'Lib.^3^''  another  king  of  the  Goths,  but  a  pagan^;  for  if  he  had  taken 

?,■  23.  Rome  none  would  have  been  spared,  nor  any  respect  shewn 

Sup.  22. 13.  ^  "         . 

to  the  holy  places,  and  the  pagans  would  have  attributed  this 

victory  to  the  false  gods,  to  whom  he  off'ered  daily  sacrifices. 
God  was  willing  Rome  should  be  punished,  but  not  destroyed. 
He  says  that  in  this  world  good  and  evil  are  common  to  the 
=•  Lib.i.c.8.  just  and  wicked^ ;  for  if  every  sin  were  punished  in  this  world, 
we  should  have  no  fear  of  the  day  of  judgment :  if  no  sin 
were  manifestly  punished  in  this  world,  we  should  not  believe 
in  Providence.    If  God  did  not  evidently  grant  some  sensible 
blessings  to  those  who  ask  for  them,  it  would  be  said  it  was 
not  in  His  power :  if  He  gave  them  to  all  that  ask,  He  would 
be  served  only  upon  account  of  those  kind  of  blessings.     The 
difference  is  only  in  the  use  which  is  made  by  the  good  and 
wicked,  of  those  e^dls  and  blessings  they  receive  in  this  world. 
Good  men  always  commit  many  faults  on  earth  deserving 
*  c.  9.        temporal  punishment*,  were  it  only  their  weakness  in  bear- 
ing with  the  wicked,  and  neglecting  to  correct  them ;  but 
•^  c.  10.       every  thing  is  turned  to  their  good'^,  and  true  Christians  do 
not  consider  as  evils  the  loss  of  temporal  riches,  torments,  or 
«  c.  11.       death",  or  being  left  unburied',  or  captivity*^,  or  the  violences 
8 1'  ,4'  jg"  offered  to  women  and  virgins",  since  there  is  no  evil  but  sin, 
"  ^-  ^^-       and  there  is  no  sin  without  consent.     Here  St.  Augustine 
opposes  the  error  of  the  pagans,  avIio  thought  it  lawful,  and 
even  commendable,  to  kill  one's  self  in  order  to  avoid  pain 

'  c.  17,       or  infamy',  and  shews  how  much  the  patience  of  the  Chris- 
is,  &c.  -^  ^ 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  229 

tian  Martyrs  and  Virgins  is  above  tlie  courage  of  Cato  and  A.D.413-26. 
Lucretia,  so  much  vaunted  by  the  Romans.     In  this  manner 
did  the  Christians  comfort  themselves  under  the  evils  God 
permitted  them  to  suffer,  to  prove  or  to  correct  them :  but 
there  was  no  consolation  for  the  pagans,  who  served  their 
gods  only  for  temporal  prosperity ' ;  that  is,  to  live  safely  in  '  c.  29. 
luxury  and  a  superfluity  of  pleasures^,  which  had  drawn  upon  ^  c.  30. 
them  the  corruption  of  their  manners,  and  consequently  the 
weakening  and  ruin  of  their  empire^.     That  corruption  was  ^  Lib.  2. 
so  great  that  those  who  saved  themselves  from  the  sacking 
of  Rome,  were  seen  every  day  at  the  theatres  in  Carthage, 
whilst  the   cities   of  the  East   were  publicly  mourning   its 
capture\  "  ['^:  '■ 

To  prove  tlie  iniustice  of  imputing  the  evils  of  the  empire       ix. 

1        ^1     •     •  T    •  1  1  T  T  -.  Refutation 

to   the   Christian  religion,   he   shews  that  those  evils  were  of  idolatry. 
in  full  force  long  before,  and  that  the  worshippers  of  the 
heathen  gods  were  never  protected  from  them^.     He  begins  *  Lib. 2. c.3. 
with  morality^;  "  Your  gods,^'  said  he,  "never  gave  you  any  V-  4,(),7,2i;. 
"  precepts  concerning  morality ;  on  the  contrary,  you  have 
"  had  examples  from  them  of  all  sorts  of  infamy  and  vice." 
He  enlarges  upon  their  games  and  spectacles'",  which  all  made  '  c.5, 8, 27. 
part  of  their  religion,  and  which  the   Romans   deemed  so 
Siiameful,  that  they  noted  with  infamy  those  who  acted  in 
tliem,  while  the  Greeks  honoured  them,  in  this  acting  more 
consistentl}^  with  the  principles  of  their  religion'^.     Accord-  *  c.  11. 
ingly,  the  historians,  and  particularly  Sallust^  testified  that "  c  I8,  19. 
tlie  manners  of  the  Romans  were  very  much  corrupted  im- 
mediately after  the  fall  of  Carthage,  and  above  a  century 
before  the  coming  of  Christ;  and  Cicero,  in  his  treatise  on 
the  Republic,  written  sixty  years  before  Christ,  looked  upon 
the  state  of  Rome   as   already  ruined,  by  the  fall  of  their 
ancient  morals  '.      Here   St.  Augustine   contrasts  with  the  '  c  2L 
lewd  and  profane  worship  of  the  heathen  gods,  the  decency 
and  usefulness  of  ecclesiastical  assemblies,  where  men  were 
separated  from  women,  and  where  they  heard  instructions 
on  morality,  taken  from  the  Holy  Scripture,  and  proposed 
with  authority  to  all  mankind. 

He  comes  afterwards  to  sensible  and  bodily  evils ;  and 
easily  shews,  in  running  over  history  since  the  taking  of 
Troy,   that  tlie   gods   have   not   delivered   their  worshippers 


•230  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.D.4i3-2a  from  them  \     He  chiefly  insists   on  the   calamities  of  the 
'  Civ.  Dei 3.  second  Punic  war^;   on  the  seditions  of  the  Gracchi^,  and 

c.  2,  3,  &C. 

'  c.  19.       the  civil  wars  of  Marius  and  Sylla"* ;    and  shews  that  the 

■'  c    "^4  ' 

*  c".  27.'       cruelty  of  the  latter  far  exceeded  that  of  the  Goths  \     From 
^■-  29.       which  he    concludes   that    these   last    calamities   were   very 

''  e.  30.  wrongfully  imputed  to  Christ  ".  "  Neither  is  there  any 
"  manner  of  reason/^  said  he,  "  to  attribute  to  the  false  gods 
"  the  increase  and  duration  of  the  empire,  as  a  recompense 

'  Lib.4.c.3.  "  for  the  piety  of  the  Romans^.  First,  this  increase  is  not  a 
"  good,  since  most  conquests  are  unjust,  and  great  empires 

»  c.  4, 5.  "  void  of  justice,  are  nothing  hut  great  robberies^.  Besides, 
"  other  great  empires  have  come  to  an  end,  as  that  of  the 
"  Assyrians,  for  instance ;  the  gods  then  have  either  not 
"  been  concerned  in  them,  or  their  protection  is  neither  sure 

"  c.  6,  7.     "  nor  perpetual  ^.     Finally,  the  Jews,  who  have  never  adored 

'  e.  34.  "  any  but  the  one  God,  have  had  their  times  of  prosperity  '. 
"  Neither  is  the  greatness  of  empires  an  effect  of  destiny, 

-  Lib.  5.      '^  or  of  the  influence  of  the  stars"';  and  the  predictions  of 

3  J.  o^'^s^&c..  "  a^strologers  are  vain  and  impertinent^:  that  greatness  is 
"  an  effect  of  God's  providence,  who  governs  the  greatest 

"  c.  II.       "  things  as  well  as  the  smallest*.     It  has  been  His  WilP  to 

&c.  '  "  recompense  by  this  temporal  prosperity  the  natural  vh'tues 
"  of  the  ancient  Romans,  their  frugality,  their  contempt  for 
"  riches,  their  moderation,  their  courage,  although  these  were 
"  really  merely  an  effect  of  the  love  of  glory  that  curbed  the 
"  other  vices,  without  ceasing  to  be  a  vice  itself.  Thus  they 
"  have  received  their  reward  in  this  world,  having  had  the 
"  glory  and  dominion  they  desired.  But  that  it  might  not 
"  be  thought  necessary  to  serve  the  heathen  gods  in  order 
"  to  reign,  God  gave  a  long  and  happy  reign  to  Constan- 

«  f.  2j.  "  tine  ^ :  and  that  Emperors  might  not  be  Christians  to 
"  obtain  this  temporal  prosperity.  He  snatched  away  Jovian 
"  sooner  than  Julian.  He  allowed  Gratian  to  be  slain  by 
"  a  tyrant,   and    granted    a   happy   reign   to    the  virtue  of 

'  c.  26.        "  Theodosius'." 

St.  Augustine  afterwards  attacks  those  who  defended  the 
service  of  the  gods  as  the  means  of  ol)taining  happiness  after 

*  Lib.  6.      death  in  another  workF.    In  the  first  place,  that  opinion  could 

not  be  in  accordance  with  the  popidar  religion,  and  with  tliat 
crowd  of  obscure  divinities,  which  were  only  served  to  gain 


BOOK  xxiii.]       ECCLESIASTICAL  HISTORY.  231 

certain  definite  ends.     The  great  gods  tliemselves  had  power  a.d.413-26. 
only  over  some  parts  of  nature,  according  to  the  mysterious 
explauatious  of  the  learned';  and  the  more  deeply  all  these  '  Lib.  7. 
superstitions  were  examined,  the  less  appearance  did  they 
present  of  any  reasonable  foundation. 

But  there  were  philosophers  who,  acknowledging  a  sove- 
reign deity,  pretended  that  he  had  under  him  several  intel- 
ligences, to  whom  service  must  be  paid  in  order  to  arrive  at 
happiness  in  the  other  life.     These  were  the  Platonists,  of 
whom  I  have  said  something  on  occasion  of  the  Emperor 
Julian^ ;  and  as  it  was  the  last  resom'ce  of  idolatry,  St.  Au-  ^  Fieuiy, 
gustiue  applies  himself  with  great  exactness  to  refute  them^. »  Lib.'s,  9. 
He  acknowledges  first  of  all"*,  that  the  doctrine  of  Plato  is  not '  Lib.  8. 
only  superior  to  poetical  fables,  and  the  popular  superstitions, 
but  also  to  the  opinions  of  all  other  philosophers ;  and  that 
it  approaches  the  nearest  to  the  true  religion.    But  he  proves 
at  large  against  those  who  professed  themselves  Platonists, 
that  is  to  say,  the  disciples  of  Plotinus,  Jamblicus,  Porphyry, 
and  Apuleius,  that  the  sovereign  God  alone  is  to  be  adored 
and  served,  and  not  any  of  those  inferior  intelligences  they 
place  under  Him,  be  they  gods,  or  demons,  or  angels,  be 
they  good  or  bad;  and  that  there  is  but  one  only  jMediator 
between  God   and  man,  who  is  Jesus  Christ.      Tliat  the 
Avorship  of  "latreia^"  and  sacrifice  is  due  to  God  ulone^j  psupr.  lo. 
and  that  the  true  sacrifice  is  that  of  the  heart,  whereby  we «  uix'^o. 
join  the  sacrifice  of  ourselves  to  the  Sacrifice  of  Christ  7,  ?^^g  1^^^^^ 
"  which  the   Church,"   he    adds  *^,   "  also   celebrates  by  the  ["*  congie- 

.  "^  gatio  sane- 

"  Sacrament  of  the   Altar,  known  by  the  faithful ;    where  tomm  uni- 
"  she  is  taught  that  she  otfereth  herself  in  the  thing  offered,  crifidunf' 
"  It  is  not  the  same  as  to  the  Martyrs^;  we  appoint  for  ^^q'^jI",!" 
"  them  neither  temples,  nor  Priests,  nor  sacrifices,  because  Sacerdo- 

'^        ^  _      ^  _  ^      _  tem  Mag- 

"  they  are  not  our  gods,  but  their  God  is  ours.     It  is  true  num] 
"  that  we  houoiu'  their  memory,  looking  on  them  as  Saints  c.  27.' 
"  and  men  of  God,  who  have  combated  unto  death  for  the  p/'/J" ""' 
"  true  religion.      But  Avho  has    ever  seen  a  Priest  of  the 
"  faithful,  standing  1)efore  an  Altar,  though  even  placed  over 
"  the  holy  body  of  a  jNIartyr,  say  in  his  prayers,  '  I  offer  this 
"  'sacrifice  to  thee,  Peter,  or  Paul,  or  Cyprian?^    We  oflter 
"  it  to  God,  who  has  made  them  both  men  and  Martyrs, 
"  and  honoured  them  in  heaven  with  the  societv  of  His  holy 


232  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.r>.ii3-2fi.  "  Angels ;  to  render  Him  thanks  for  their  vietories,  and  to 

"  excite  ourselves,  hy  His  help,  to  imitate  them." 

X.  After  havine;  refuted  paganism,  St.  Aueustine  comes  to 

tiio  c;iiiis-    the   second  part   of  his  design,   which  is,  to   establish   the 

.  Qi^j.jg^ij^j^  religion  by  answering  the  chief  difficulties  of  the 

'  Lib.  11.    pagans;    first,  concerning  the   creation   of  the  world'   and 

''  Lib.  12.    Angels  ^  and  the  origin  of  eviP:  where  he  marks  and  refutes 

■i  Lj{j    IJ. 

c.  -23.     '    the  errors   of  Origen,  who    says  that  the   corporeal  world 

[^  V.  Supr.  was  only  made  to  punish  spirits'*.    He  explains  the  creation  of 

"Lib.  12.    man,  his  first  state^,  his  falP,  and  the  consequences  of  his 

"lh'u'i-i  ^^^  extending  to  all  his  race.  Then  he  goes  on  to  shew  the 
progress  of  the  two  cities  or  societies  of  the  children  of  God 

'  f,ib.  15,1(5.  and  of  the  wicked^.  He  notices  the  prophecies^,  chiefly  those 
relating  to  Christ,  and  demonstrates  that  the  writings  of 
the  Prophets  are  older  than  the  histories,  or  even  the  fables 

"  Lib.  18.  of  the  pagans^.  He  does  not  fail  to  bring  forward  the  accom- 
plishment of  the  most  important  prediction,  viz.  the  conver- 
sion of  the  nations,  and  the  preaching  of  the  Gospel,  which 
was   established  through  all  the  world  in  so  short  a  time, 

'  c.  30,49.  and  notwithstanding  so  many  oppositions';  and  he  shews 
the  good  that  God  produces  from  the  persecutions  which 
the  Church  inwardly  suffers  from  heretics  and  bad  Chris- 

^  c.  5).       tians^. 

The  last  part  of  the  work  treats  of  the  different  ends  of 

■■'  Lib.  19.    the  two  cities^.    St.  Augustine  relates  and  refutes  A^arious  opi- 
'  "'   ■     nions  of  the  philosophers  concerning  the  chief  end  to  be  pro- 

*  c.  10.  posed  in  life,  that  is,  concerning  the  supreme  good.  He  shows'* 
that  we  must  not  seek  it  in  ourselves,  nor  in  this  life,  of 
which  he  describes  the  inevitable  miseries,  even  to  the  most 
virtuous;  and  he  concludes  that  we  cannot  be  happy  in  this 
c.  20,  27.  world  but  by  the  hope  of  eternal  life,  which  is  our  end*. 
The  day  of  judgment  shall  be  our  entrance  into  it ;  and  that 
judgment  is  necessary  that  the  justice  of  God  may  appear, 

••  lib.  20.  which  is  hidden  in  this  world ^.  For  often  do  we  see  the 
wicked  prosper,  and  good  men  suffer :  sometimes  also  do  we 
see  good  men  succeed,  and  the  wicked  punished;  so  that 
we  see  no  rule  for  it.     On  the  subject  of  the  two  resurrec- 

'c.  7, 8,cS:c-.  tions''  and  of  the  reign  of  a  thousand  years  mentioned  in 
the  Apocalypse,  St.  Augustine  refutes  the  opinion  of  the 
Millenarians,  who  understood  it  of  a  corporeal  reign.     He 


BOOK  xxiii.]       ECCLESIASTICAL  HISTORY.  233 

rejects  also  the  opinion  of  those  who  maintained  that  iSTero  A.D,4i»-26. 
was  the  Antichrist  ^ '^.     Severus   Sulpicius   attributes  a  Uke  •  c.  I9. 
opinion    to    St.  Martin^    and    St.   Jerome   reckons    Severus 
amongst  the  Millenariaus.     He  says  that  there  was  a  gTeat 
number  of  them  in  his  time,  and  that  they  accused  those 
who  were  not  of  their  opinion,  of  denying,  witli  Origen,  the 
resui'rection  of  the  body.     The  punishment  of  the  wicked 
shall  be  an  everlasting  fire^     Upon  which   St.  Augustine  *  Lib.  21. 
resolves  the  objections  of  the  infidels  touching  the  effect  of  '  "'   ' 
this  fire  ujion  bodies  and  spirits,  and  upon  the  eternity  of 
the  pains^.     He  reports  and  refutes,  on  that  point,  various 'c.  11,  12, 
errors  of  the  Christians  themselves.     Some  thought  that  in 
the  daj^  of  judgment  Gou  would  pardon  all  men  at  the  inter- 
cession of  the  Saints^:  others,  those  who  had  partaken  of  ^  c.  is. 
His   Body^:   others,  those   who  had  been   baptized  in  the^c.  19. 
Catholic  Church,  and  had  persevered  in  the  faith^;  others  "^  c  20,  21. 
again,  those  who  had  bestowed  alms^  nmife  vitas 

St.  Augustine  had  refuted  the  error  of  those  who  held  that  f^'^^^.V^ 
faith  alone,  with  Bajitisra,  sufficed  for  salvation;  and  this  is 
the  subject  of  the  Treatise  on  Faith  and  Works,  composed 
towards  the  beginning  of  the  year  413.     Some  laymen,  well 
disposed  to  the  study  of  the   Scripture*^,  sent  him  certain  *  Retr  2.38. 
wi'itings  which  so  distinguished  faith  from  good  works  as  to 
induce  a  belief  that  eternal  life  could  be  obtained  by  faith 
alone,  without  works.     They  saw  that  persons  who  had  left 
their  wives  or  husbands,  and  married  again,  were  not  admitted 
to  Baptism^.     Tlie}'^  pitied  them,  and  not  being  able  to  deny  9  au?.  vi. 
that  those  marriages  v/ere  adulteries,  the}^  chose  rather  to  q^  ,. 'j^ 
say  that  all  sinners  ought  to  be  admitted  to  Baptism,  pro-  §  -• 
vided  they  embraced  the  faith,  although  they  did  not  leave 
their  sin ;  that  after  their  Baptism  they  should  be  instructed 
in  morality,  and   exhorted  to  confession  ;   but  that   should 
they  continue  in  their  sin  all  their  life,  they  pi-etended  that 
if  they  kept  the  fiiith,  they  would  nevertheless  be  saved,  after 
they  had  been  purified  by  fire.     And  thus  they  understood 

that  passage  of  St.  Paul ',  "  He  tliat  upon  the  foundation,  >  1  cor.  3. 

11. 

'  Tlie    popular    uncertainty    about  originatt'd  or  promoted  an  early  opinion 

Nero's    de;ith    (Sueton.    Nero,  c.    57),  among  the   Christians,   that  he   would 

together   with    the    predictions    which  reappear  as  Antichrist.      For  a  list  of 

promised  him  the  restoration  of"  a  part  those  who  countenanced  this  opinion, 

or  the  whole  of  his  empire  (Ibid.  c.  10),  sec  Giestler,  i.  §  28.  note  o. 


234  ECCLESIASTICAL  HISTORY.      [book  xxiii. 

A.D.4ia-2ti.  "  (wliicli  is  Christ,)  shall  have  built  with  stubble  or  hay, 
"  shall  be  saved  so  as  by  fire." 

St.  Augustine  proves  three  truths  against  them.     First, 
that  it  is  not  proper  to  admit  indifferently  to  Baptism  all 
those  who  make  a  profession  of  believing;  and  that  notwith- 
standing we  must  tolerate  the  Avicked  in  the  Church,  they 
must  not  be  admitted  when  they  are  known  for  such.     Se- 
'  c-  ^-         condly^  that  we  must  not  be  contented  to  teach  the  faith 
only  to  those  who  are  under  preparation  for  Baptism,  but  that 
'  c.  14.       they  must  also  be  taught  the  Christian  morality.     Thirdly^, 
that  those  who  are  baptized  will  not  arrive  at  eternal  life  by 
faith  alone,  if  they  are  not  effectually  converted  and  do  good 
Avorks.     We  may  see,  in  this  work,  with  what  care  the  Com- 
petentes*^  were  prepared,  before  Baptism  was  administered  to 
them.     St.  Augustine  in  this  also  shcAvs  hoAV  a  bad  interpre- 
"  f.  4.         tation  of  the  Scriptures  had  produced  contradictory  errors-"^. 
To  return  to  the  City  of  God  :  St.  Augustine  there  resolves 
the  objections  of  the  infidels,  upon  the  resurrection  and  the 
*  Lib.  22.    qualities  of  glorified  bodies'*.     He  proves  that  the  resurrec- 
12, 'i;5, 26,    tion   is    possible    by   that    of  Christ,    and   he    proves    the 
2t),  &c.        resurrection   of   Christ  because  the  whole  world  believed 
'  c.  5.         it  by  the    preaching  of  the  Apostles  ^.      "  There   are,"   he 
says,   "three  incredible  things:   that  Christ  is  risen,   and 
"  ascended  into  heaven  Avith  His  flesh ;  that  the  Avorld  has 
"  belicA^ed  a  thing  so  incredible;   that  a  small  number  of 
"  mean  and  ignorant  men  have  persuaded  all  the  world  to 
"  believe  it,  even  the  learned.     Our  adversaries  Avill  not  be- 
"  lieve  the  first  of  these  truths;  they  see  the  second,  and 
"  cannot  tell  hoAV  it  has  come  to  pass,  except  by  the  third. 

''  The  period  between  the  first  coii-  certain  prayers  especially  offered  np  for 

version  and  Baptism  was  very  various,  tlieni,  and   to   receive   the  benediction 

being  protracted  or  sliortened  accord-  with  imposition  of  hands  {gei/iiflnifi/- 

ing  to  the  circumstances  of  the  case,  tes)  ;  and  lastly,  after  they  had  .sent  in 

and    the   doubtfulness    or    security    of  their  names  to  the  Bishop,  as  candi- 

the   Church   in  the  faith  of  the  indi-  dates  for  ]5aptism,  they   were  thence 

vidual  convert.      Ordinarily,  however,  called  cow/^c/c/z/ci  or  "  petitioners."    In 

tlie  catechumens  passed  through  four  tliis  last  stage  they  were  examined  in 

stages,  being  first,  after  the  imposition  the  proficiency  they  had  made  during 

of  hands,  instructed  ))rivately  without  tlie  three  preceding;  they  were  exor- 

cntering  the  Church  (t|ai0oi7/U6i'oi);  then,  cised,    they    formally    renounced    the 

admitted  to  hear  the  lessons  and  ser-  devil,    were    instructed    in    the   Lord's 

mon,  but  ordered  to  withdraw  at   the  Prayer   and    Creed,   and   prepared   for 

commencement  of  the    liturgy,  which  the  hitherto    concealed    ceremonial  of 

immediately  followed    the   latter  (iiii-  the    approaching    Sacrament.      Bhigh. 

dienles) ;  next,  allowed  to  stop  during  10.  1,  2. 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  235 

"  And  indeed,  those  mean  and  ignorant  men  who  said  tliey  a.d.413-26. 
"  had  seen  Christ  ascend  into  heaven,  did  not  say  it  only, 
"  but  accompanied  their  discourses  by  evident  miracles,  and 
"  that  in  a  very  enlightened  age,  in  Avhich  it  was  not  easy  to 
"  impose  such  wonders  upon  men^s  belief."     Why  then,  it  '  c.  6, 7. 
was  asked,   are  miracles  no  longer  wrought  ?    "  Because," 
says  St.  Augustine^,  ^'  they  are  no  longer  so  necessary,  and  *  l-  8. 
"  because  the  faith  of  the  whole  world  is  a  standing  miracle. 
"  However,  there  are  some  still  performed,  but  the}^  are  little 
"  known  beyond  the  places  where  they  happen."     And  here- 
upon he  recites  two-and-twenty  miracles  on  his  own  know- 
ledge, as  having  either  seen  them  with  his  own  eyes,  or  learnt 
them  from  credible  witnesses,  most  of  them  wrought  by  the 
intercession  of  the  Martyrs,  and   in  the  presence  of  their 
reliques'' ;  and  he  declares  that  he  omits   an  incomparably  ''  c.  9. 
greater  number  \     Finally,  he  describes  the  felicity  of  the  ^  c.  8.  §  20. 
blessed,  and  treats  of  the  manner  in  which  God  can  be  seen, 
whether  by  the  body,  or  by  the  spirit^ ;  besides  what  he  had '  c  29, 30. 
before  written  to   Paidina  and  to  Fortunatian  against  the  u^.'^ai.  '' 
Anthropomorphites^.  I^'j'jj.  \^'  '^j 

The  Tribune  Marcellinus,  to  whom  the  first  books  of  this       xi. 
great  work  were  addressed,  had  remained  at  Carthage  since  the\ri- 
the  conference  with  the  Donatists.     The  Count  Heraclian,  J^XiJf '" 
Governor   of  Africa,   being   made    Consul   with  Lucian   or  a.  D.  413. 
Lucius,  in  the  year  413,  thought  he  could  make  himself 
master  of  the  empire^.     He  came  into  Italy  with  a  fleet  of 'Oros.7.42. 
three  thousand  seven  hundred  ships;    and  having  made  a  p.' 647. 
descent    near    Rome,   he   was  put  to    flight  by  the   Count  ^^^r^f '.,7^ 
Marinus,  and  retm'ued  to  Carthage  in  a  single  vessel,  where 
he  was   immediately  killed.     Marinus  followed  close  after 
him,   and    put  to    death    several   other   persons    accused   of 
having  taken  part  in  the  conspiracy  of  Heraclian  ;  and  the 
Tribune  jNIarcellinus  was  involved  in  that  misfortune,  by  the 
instigation  of  the   Donatists,   exasperated    at  the    sentence 
he  had  passed  against  them  ^.     St.  Augustine  was  then  at  *  Hier.  iv. 
Carthage,  and  upon  the  words  of  Marinus  and  of  Csecilian,  in  fin. 
another  person  of  note,  he  was  in  hopes,  with  other  Bishops,  S"P'"-^2.40. 
that  he  should  save  Marcellinus^  life,  and  that  of  his  brother 
Apringius,  who  had  been  taken  with  him^.     As  they  were  =  Ep.  1.^1. 
together  in  prison,  Apringius  said  one  day  to  Marcellinus ',  csec.^ 


236  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  P.  4 in.  "  If  I  suffer  this  for  my  sins,  you  wliose  life  I  know  to  have 
"  been  so  Christian  and  so  zealous,  how  have  you  deserved 
"  it?^^  "Though  my  life,"  said  Marcellinus,  "were  such  as 
"  you  describe,  think  you  that  God  has  shewn  me  a  light 
"  mercy,  in  punishing  my  sins  here,  and  not  reserving  them 
"  for  future  judgment?"  St.  Augustine  was  afraid  that  he 
might  in  fact  have  committed  some  secret  sin  of  impurity, 
Avhich  required  a  severe  penance ;  and  being  alone  in  the 
prison  with  him,  questioned  him  about  it.  Marcellinus  smil- 
ing modestly  and  colouring,  took  with  both  hands  the  right 
hand  of  St.  Augustine,  and  said,  "  I  take  to  witness  [tlie 
"  Sacraments  which  are  offered  by  this  hand]  that  I  have 
"  never  had  commerce  with  any  woman  but  my  wife,  either 

'  §  8.  "  before  or  since  my  marriage."    St.  Augustine  testifies'  that 

Marcellinus  was  possessed  of  all  the  other  virtues ;  upright- 
ness, integrity  in  his  judgments,  fidelity  to  his  friends,  pa- 
tience towards  his  enemies,  readiness  to  forgive,  liberality, 
charity  towards  all;  sincerity  in  religion,  anxiety  to  obtain 
instruction  therein ;  contempt  of  present  things,  and  hope  of 
everlasting  goods.  Had  it  not  been  for  his  wife  he  would 
have  quitted  all  engagements  in  temporal  affairs,  to  resign 

'  §6.  himself  entirely  to  God.  At  last 2,  at  a  time  when  it  was 
least  expected,  on  the  eve  of  the  festival  of  St.  Cyprian, 
tliat  is,  the  twelfth  of  September,  Marinus  ordered  the  two 
brothers  to  be  suddenly  taken  out  of  prison,  and  beheaded. 

3  §  3.  St.  Augustine  was  so  shocked  at  this  action-^  that  he  privately 

retired  from  Cartilage,  that  he  might  not  be  obliged  to  inter- 
cede with  Marinus  for  several  other  persons  of  note,  who  had 
taken  sanctuary  in  the  Church.    The  memory  of  the  Tribune 

*  Mart.  Marcellinus  is  celebrated  on  the  sixth  of  ApriP,  as  of  a 
Martyr  put  to  death  by  the  heretics,  for  having  defended 
the  faith. 

A.D.  414.  To  prevent  the  Donatists  from  deriving  any  advantage 
from  this  death,  the  Emperor  Honorius  made  a  very  severe 
law  against  them  in  the  year  following,  414,  on  the  twenty- 

=  Cod.  Th.  second  of  June  * ;  and  another  on  the  twenty-ninth  of  August 

deHcCT. 54.  following*^;  expressly  declaring  that  whatever  had  been  done 

JuuVe!'"    ^y  ^^^^  Tril)une  Marcellinus  against  them,  and  was  written  in 

Juiu!  17.]    the  i)ublic  Acts,  should  always  remain  in  force.    It  is  thoujjrht 

''  Ibid.  io.  .  -  .  *= 

that  it  was  the  same  reason  which  induced  him  to  renew,  on 


BOOK  XXIII.]       ECCLESIASTICAL  HISTOUY.  237 

the   twenty-fifth    of    August,    415  \    the    law    addressed    to  a.  p.  4I4. 
Heraclian   in  410,  which   condemned   them    to    death    and  '  I'l'''-  ^''G. 

et  Gothof. 

banishment.  ii)i. 

The  Law  of  the  twenty-second  of  June,  414,  declared  them 
incapable  of  making  wills  or  contracts,  and  branded  thein 
with  infamy;  adjudged  to  the  CathoHc  Church  their  places  of 
assembly;  condemned  their  Bishops  and  Clergy  to  exile,  with 
confiscation  of  their  pi'operty;  and  threatened  those  who 
concealed  them  with  the  same  punishment.  The  same  law 
imposed  on  all  the  Donatists  heavy  fines,  according  to  their 
condition.  On  Proconsuls  and  other  persons  of  the  first 
rank,  two  hundred  pounds  weight  of  silver  for  each  time  they 
should  have  been  present  in  the  assemblies ;  and  on  others  in 
proportion,  even  down  to  persons  of  servile  condition,  who  [^  pecu- 
were  fined  the  third  part  of  their  gains  ^,  and  received  also  \"cod.  Th. 
corporal  punishment.  Paratiti  i 

About  the  time  of  the  death  of  jMarcelliuus,  St.  Augustine  xii. 
received  great  consolation  by  the  consecration  of  the  virgin  metiias, 
Demetrias,  daughter  of  Olybrius,  Consul  in  395  \     She  had  y""'"-' 

'^  "^  •*  Supr.  19. 

fled  to  Carthage,  after  the  taking  of  Rome,  with  her  mother  eo.et 22. 22. 

Juliana,  and  Proba,  her  grandmother  by  her  father's  side ;  gy'.'^ai.  8^ 

and  they  suffered  much  from  the  avarice  and  injustice  of  ^'^  ^^™^''"* 

Heraclian.     They  had  resolved  to  marry  her  in  Africa  to  some 

of  the  illustrious  Romans  who  had  retired  thither,  though 

they  would  have  been  better  pleased  to  see  her   embrace 

virginity;  but  they  did  not  dare  to  expect  from  her  so  great 

a  perfection.     However,  Demetrias  took  secretly  that  hoi 3^ 

resolution.     In  the  midst  of  a  multitude  of  eunuchs  and 

maids  who  waited  on  her,  in  the  midst  of  the  pleasures  of  so 

great  a  house,  she  began  to  practise  fastings,  to  wear  poor 

and  coarse  clothes,  and  to  lie  upon  the  earth  covered  only 

with  a  hair-cloth.      She  did  this  in  secret;   and  none  but 

some  virgins  belonging  to  the  family  knew  of  it.     She  prayed 

the  Saviour  on  her  knees  and  with  tears  to  fulfil  her  desire, 

and  to  soften  the  hearts  of  her  mother  and  grandmother. 

At  last,  the  day  appointed  for  the  marriage  being  at  hand, 

when  the  nuptial  chamber  was  already  in  preparation,  she 

one  night  took  her  resolution,  encouraged  by  the  example  of 

St.  Agnes*;  and  the  next  day,  lajdng  aside  all  her  ornaments  l*  Virgin 

and  jewels,   she   clothed  herself  in   a   coarse  tunic,  with   a  a.d.  tol!' 

Tillem.  v.'] 


238  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  n.  414.  cloak  ^  of  the  same  kind,  and  in  this  apparel  went  and  threw 
['  pal-        herself  at  the  feet  of  her   grandmother  Proba,   hnt  could 
^  only  express  herself  by  her  tears.     Proba  and  Juliana  were 

extremely  surprised,  and,  in  suspense  between  fear  and  joy, 
knew  not  what  to  think.  At  last  they  both  eagerly  clasped 
her  in  their  arms,  and  mingling  their  tears  with  hers,  raised 
and  soothed  her,  with  unbounded  deliglit  at  the  holy  reso- 
tion  she  had  taken.  The  whole  house  was  filled  with  an 
incredible  joy;  many  of  her  friends  and  of  her  slaves  fol- 
lowed her  example,  and  consecrated  themselves  to  God.  All 
the  churches  of  Africa  were  rejoiced  at  the  news,  which  spread 
over  all  the  islands  between  Africa  and  Italy :  Rome  herself 
received  some  consolation  from  it  in  her  humiliation ;  and 
the  report  of  it  penetrated  even  into  the  East.  Proba  and 
Juliana  did  not  lessen  their  daughter's  dowiy,  and  gave  to 
the  poor  all  that  they  had  destined  for  her  husband.  She 
received  the  veil  from  the  hands  of  the  Bishop,  with  the  usual 
prayers  and  ceremonies.  St.  Augustine  was  the  more  rejoiced 
at  her  resolution,  because  his  exhortations  had  not  a  little 
"  Au^.  Ep.  contributed  to  it  ^.  For  he  had  seen  Demetrias  during  his 
acTjuL  '^^'  residence  at  Carthage,  at  the  time  of  the  conference  with 
§  '■  the  Donatists.     And  Proba  and  Juliana  did  not  fail  to  write 

to  him,  to  acquaint  him  with  the  news  of  her  profession,  at 
the  same  time  that  the}^  sent  him  a  small  present  according 
=<  Rp.  150.   to  custom^.    They  wrote  likewise  to  St.  Jerome,  and  earnestly 
"'■  ''■'■       prayed  him  to  give  their  daughter  some  instructions  for  her 
*  Hior.  Ep.  conduct'*.    He  laid  aside  his  commentaiy  upon  Ezekiel,  which 
'*'■  '^'"  ^'     he  was  then  finishing,  to  comply  with  their  request,  and  wrote 
a  long  epistle  to  Demetrias,  containing  all  the  duties  of  a 
Christian  virgin;  in  which  he  exhorts  her,  notwithstanding 
»  p.  793.     her  vast  riches,  to  work  daily  with  her  own  hands  ^.     He  did 
not  omit  to  caution  her  against  the  Origenists,  and  to  warn 
her  to  continue  steadfast  in  the  faith  of  Pope  St.  Innocent. 
XTii.  Pelagius,  who  was  then  in  Palestine,  wrote  also  a  very  long 

Letter  of     j^pigj^je  to  St.  Demetrias,  or  rather  a  book,  Mdiich  is  extant. 


Pelagius  to 

St.  Deme-  ^nd  was  One  of  the  first  writings  in  which  his  heresy  began 
«  Auk.  ii.  to  shew  itself®.  He  begins  Avith  saying  that  the  world 
ax^^'^^et'  cannot  accuse  him  of  rashness,  since  he  only  writes  to  comply 
ap.  Hier.  v.  ^yjth  the  letters  and  entreaties  of  her  mother ' :  then  entering 
'  c.  i.        upon  the  subject,  he  says  that  whenever  he  gives  instructions 


BOOK  xxni.]       ECCLESIASTICAL  HISTORY.  239 

on  morality  he  begins  by  shewing  the  strength  of  human  a.  d.  414. 

nature,  in  order  to  encourage  people  to  perfection  by  the 

liope  of  acquiring  it  \      He  adds  *,  that  tlie  dignity  of  our  •  c  2. 

nature  consists  chiefly  in  the  free  will  which  God  has  gixen    ^'  ^' 

to  man,  in  order  that,  being  capable  both  of  good  and  evil, 

he  may  have  a  natural  power  to  do  both,  and  turn  liis  will  to 

either.     He  proposes  the  example  of  philosophers,  in  whom 

he  allows  several  virtues,  and  asks,  "  From  whence,  I  pra}^ 

"  you,  have  men,  so  far  removed  from  God,  acquired  so  many 

"  things  pleasing  to  God  ?     From  whence  have  they  received 

"  those  good  things,  if  not  from  the  goodness  of  nature  ?    If 

"  then  men  without  God  thus  manifest  how  God  has  made 

"  them,  consider  what  Christians  may  do,  whose  nature  and 

"  life  have  been  trained  to  better  things,  and  who  are  even 

"  assisted  by  the  Divine  grace.^' 

He  enlarges  upon  the  law  of  nature,  which  he  proves  by  the 
effects  of  a  good  and  evil  conscience  ^ ;  then  he  enumerates  '  c  4. 
the  saints  who  lived  under  that  law  only  *,  from  Abel  down  to  *  c.  5. 
Joseph  and  Job  ^,  which  latter  "  has  disclosed,"  says  he,  "  the  ^  c  6. 
"  hidden  riches  of  nature,  and  shewn  in  himself  what  we  are 
"  all  able  to  do."     He  insists  upon  the  strength  of  free  will, 
that  sin  may  be  ascribed  to  the  will  only,  and  not  to  any  fault 
of  nature  '^.     He  says  that  it  was  equally  by  an  efl^ect  of  free  "  0.  7,  8. 
will  that  Adam  was  expelled  from  paradise,  and  Enoch  taken 
from  the  world :  that  our  difficulty  in  acting  rightly  arises 
solely  from  long  habituation  to  the  vices  which  have  cor- 
rupted us  from  our  infancy,  and  passed,  as  it  were,  into  our 
nature;   and  concludes  by  saying,  that  if  there  have  been 
saints  before  the  law  and  the  coming  of  our  Saviour,  we 
ought  to  believe  that  we  may  become  even  far  more  perfect ; 
we,  who  are  strengthened  by  the  grace  of  Christ,  purified  by 
His  Blood,  and  excited  to  perfection  by  His  example.     He 
afterwards  descends  to  particulars  in  the  conduct  of  a  margin, 
and  lays   down  excellent   precepts'";    but   in    extolling   the  '  c.  9, 10. 
advantages  of  good  will,  he  uses  these  remarkable  words  to 
Demetrias^:  "You  have,  in  this,  good  reason  to  be  justly  »  c.  11. 
"  preferred  above  others.     For  earthly  nobility  and  temporal 
"  riches  come  from  your  parents,  and  not  yourself;  but  it  is 
"  yourself  alone  that  can  bestow  on  yourself  spiritual  riches. 
"  It  is  in  this  therefore  that  you  are  truly  commendable  and 


240  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  P.  414.  "  worthy  of  being  preferred  before  otliers,  in  tliat,  namely, 
"  which  cannot  exist  except  of  yourself,  and  in  yoin'self."  It 
is  in  these  words  that  Pelagius  most  plainly  discovers  his 
error.      He  then  protests   against  those   who   find   some  of 

'  c.  16.  God's  commandments  difficult '.  "  No  one,"  he  says,  "  knows 
"  better  the  measure  of  our  strength,  than  He  who  has 
"  given  it  to  us.  He  is  too  just  to  have  commanded  any 
"  thing  impossible,  and  too  good  to  condemn  man  for  evils 

*  c.  17.        "which  he  could  not  avoid."      He  says  moreover^,  "They 

"  who  by  a  long  habit  of  sin  have  in  a  manner  smothered 

"  the  goodness   of  their  nature,  may  be  reinstated  by  re- 

"  pentance ;  and  having  wrought  a  change  in  their  will,  may 

"  root  out  one  habit  by  the  other."    And  again  on  a  passage  of 

^  o.  25.       St.  James,  he  shews  how  we  must  resist  the  devil  ^ ;  namely, 

^.^ames  .    ^^  submitting  ourselves  to  God,  and  doing  His  will,  that  so 

we  may  even  merit  His  grace,  and  thereb}'  more  easily  resist 

the  wicked  Spirit   by  the   assistance  of  the   Holy   Spirit. 

Pelagius  does  not  omit  to  recommend  prayer  in  many  places 

of  this  work  ^. 

XIV.  In  the  mean  while  his  errors  were  spreading  throughout 

St.  Au- "    Africa;  those  who  upheld  them  pretended  that  it  was  the 

a"ain"tthe  tloctriue  of  the  Eastern  Churches,  and  threatened  those  who 

Pelagians,   would  iiot  receive  it  with  condemnation  by  the  iudgment 

A.  D   413.  JO 

*  Aug.  X.'  of  those  Churches  \  This  obliged  St.  Augustine,  who  was 
Pei^r*^!!  ^^^^^^  ^^  Carthage,  to  preach  a  sermon  upon  the  subject^,  by 
§  25.  the  command  of  the  Bishop  Aurelius,  in  the  great  Basilica, 

5  Serm.  294.  i  •>  o 

ai.  14.  "      on  the  tv/enty -fifth  of  June,  in  the  year  413,  the  day  of  the 

Apobt! '      commemoration   of   St.  Guddenta   the    Martyr ".      He    had 

["under     preached  the  day  before,  which  was  the  feast  of  St.  John  the 

A.  D.  203.  Baptist,  and  had  begun  to  speak  concerning  the  Baptism  of 

children ;  but  not  being  able  to  treat  tliis  sul)ject  sufficiently 

at  large  on  that  day,  he  resumed  it  on  the  following,  and 

preferred  the  instruction  of  the  people  before  the  praises  of 

the  Saint. 

In  this  sermon  he  opposes  the  Pelagians,  without  naming 
'  c.  2.        them.     "  They   allow,"   he   says  \  "  that   infants   must   be 

"  This  letter  is  preserved  among  the  Julian.   (Prsef.  Cant.  lib.  1.)     But  it  is 

works  both  of  St.  Augustine  and  St.  Je-  evident  from  St.  Augustine  (Kp.  188. 

rome.     Bede  informs  us  that  some  of  al.  1  IS.  in  fin.  and  l)e  gratia  Christi, 

his  countrymen  had  ascribed  it  to  St.  c.  22,  37),  and  Orosius  (Apol.  p.  (il8), 

Jerome,  while  he  himself  refers  it  to  that  Pelagius  is  the  real  author. 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  241 

"  baptized  in  order  to  enter  tlie  kingdom  of  heaven,  yet  they  A.  D.  4i3. 

"  hold  that  without  Baptism  they  may  enjoy  everlasting  life, 

"  because  they  have  no  sin  either  actual  or  original.     This 

"  is   a  new  doctrine,"   he  adds,  "  that  there   should  be  an 

"  everlasting  life  out  of  the  kingdom  of  heaven  ^     The  Scrip- '  c.  s,  4. 

"  tures  mention  no  middle  place  between  the  right  and  the 

"left"'^,  the  kingdom  of  God,  and  everlasting  fire'';  whoso- ^  Matth. 25. 

.  33  &c. 

"  ever  is  excluded  from  the  kingdom,  is  condemned  to  the  s'i  q^^  q 
"  fire.     This  salvation  which  they  promise  to  infants  out  of  ^'   '^' 
"  the  kingdom  of  heaven,  is  entirely  arbitrary  •* :   others,  more  *  Seim.c.5. 
"  compassionate,  may  grant  them  the  kingdom  of  heaven 
"  with  just  as  much  reason.      For  if  there  be  no  original 
"  sin,   they  deserve   no  punishment ;    and  the    loss   of  the 
"  kingdom  of  God,   is    itself  a   punishment,   as    being    an 
"  exile  ^"     The  Pelagians  grounded  this  distinction,  between  ^  c.  6. 
the  life  and  the  kingdom,  on  these  words  of  the  Gospel " : "  John  3. 5. 
"  Except  a  man  be  born  again  of  water  and  of  the  Spirit, 
"  he  cannot  enter  into  the  kingdom  of  God."     But  it  is  said 
afterwards '',    that   "  wliosoever   believeth   in   Jesus   Christ  '  ibid.  I6. 
"  should  not  perish,  but  have  everlasting  life."    "  In  baptizing 
"  an  infant  *,  it  is  answered  for  him,  that  he  believes  in  Jesus  »  scnn. 
"  Christ;  he  therefore  would  perish  without  that  faith,  and 
"  would  not  have  everlasting  life."     In  this  manner  St.  Au- 
gustine proves  original  sin  from  the  practice  of  Baptism. 
For  though  the  arguments  of  the  Pelagians  tended  to  destroy 
the  benefit  of  the  Baptism  of  infants,  yet  they  dared  not 
deny  it,  being  overawed  by  the  authority  of  the  Church  ^         '  <*.  17. 
St.  Augustine  likewise  proved  original  sin'  by  the  words  •  c.  14. 
of  St.  Paul,  who  says^,  "that  by  one  man  sin  entered  into  ^Rnm.5.12. 
"the  world,  in  whom  all  have  sinned."      To  Mdiich  they  [;jf^| ;,!'"' 
replied,  that  Adam  having  sinned  first,  his  sin  had  passed  to  niaigi"'ii 

all  other  men,  through  the  imitation  of  his  ill  example  ^ :  but  tionj 

.  [^  See 

in  this  sense  *  sin  should  rather  come  from  the  devil,  who  Art.  9.] 

sinned  before  man,   and  who  is   called  the  Father  of  the  p/^jg™* 

wicked^;   and  the  righteous  would  rather  belong  to  Abel,  ^ John 8.44. 

who  gave  them  the  first  example  of  virtue,  than  to  Christ, 

who  came  so  long  after.     "  But,"  said  they  ^  "  if  they  who  «  Seim. 

"  are  born  of  a  sinner,  are  sinners,  why  then  are  not  those 

"  who  are  born  of  a  baptized  believer  righteous  also,  as  he 

"  is  ?"    "  Because,"  replied  St.  Augustine,  "  the  believer  does 

R 


242  ECCLESIASTICAL  HISTORY.      [book  xxiii. 

A.  D-  413.  "  not  beget,  in  that  lie  is  regenerated  according  to  the 
"  Spirit,  but  in  tliat  he  is  begotten  according  to  the  flesh ; 
"  and  no  one  can  be  born  again,  unless  he  has  been  first  born. 
''So  also  the  son  of  the  circumcised  man  is  not  born  circum- 

'  o.  if».       "  cised."    They  alleged'  these  words  of  St.  Paul'^,  "  Else  were 

14.  "'"  '  "  your  children  unclean,  but  now  are  they  holy."  "  In 
"  whatever  sense  you  interpret  this,"  said  St.  Augustine, 
"  Baptism  is  not  here  treated  of,  nor  does  this  holiness  dis- 
"  pense  with  it ;  otherwise  there  would  be  no  necessity  to 
"  baptize  the  husband  of  a  belicAdng  wife,  for  the  Apostle 
"  says  also  in  the  same  place,  that  the  '  unbelieving  husband 
"  '  is  sanctified  by  lier.^  " 

'■>  c.  20.  At  the  conclusion  of  this  sermon,  he  said  ^,  "  I  entreat  you 

"  to  hear  me  patiently,  I  shall  only  read  to  you.  I  have  now 
"  in  my  hand  St.  Cyprian,  the  ancient  Bishop  of  this  see ; 
"  listen  to  what  he  believed  concerning  the  Baptism  of  infants, 
"  or  rather,  to  what  he  has  shewn  the  Church  has  always 
"  believed  concerning  it ;  for  these  people  are  not  satisfied 
"  with  advancing  impious  novelties,  they  also  accuse  us  of 
"  novelty."     He   then  read   the  passage  of  the  epistle  to 

^  Cypr.  Ep.  Fidus  ^  in  which,  among  other  things,  are  these  words  :  "  If 
"  the  greatest  of  sinners,  when  they  turn  to  the  faith,  receive 
"  the  remission  of  their  sins  and  Baptism ;  how  much  less 
"  ought  Ave  to  refuse  it  to  an  infant,  who  is  just  born  and 
"  hath  not  sinned,  save  only  that  by  being  born  of  Adam, 
"  according  to  the  flesh,  he  has  by  his  first  birth  contracted 
"  the  infection  of  the  old  death  ?  he  ought  to  be  admitted 
"  the  more  readily  to  the  remission  of  sins,  because  they  are 
"  not  his  own  sins,  but  those  of  another,  which  are  forgiven 

'  c.  21.  "  him."  "  Let  us  therefore  endeavour^,"  says  St. Augustine, 
"  to  persuade  our  brethren  not  to  call  us  heretics,  because 
"  we  do  not  give  them  that  name,  though  we  might  do  so. 
"  They  go  too  far ;  it  can  hardly  be  endured ;  let  them  not 
"  abuse  the  patience  of  the  Church.  We  may  indulge  those 
"  who  are  mistaken  in  other  questions,  which  are  not  as  yet 
"  thoroughly  explained,  or  established  by  the  full  authority 
"  of  the  Church,  but  not  those  who  are  endeavouring  to  shake 
'^  her  very  foundation." 

•"■  Aug.  X.        Tliere  were  a  great  number  of  Pelagians  in  Sicily '',  parti- 

Jiist.  c.  1.    cularly  at  Syracuse;  which  gave  occasion  to  one  Hilarius  to 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  243 

write  to  St.  Augustine^  by  some  Africans  who  were  returning  a.  p. 


al.  89. 
Supr.  3. 


from  Syracuse  to  Hippo,  and  to  consult  him  upon  the  six      xv. 
following  propositions '.     I.  That  man  may  be  without  sin.  works 
II,  That  he  can  keep  the  commandments  of  God  with  ease,  pdagfans.^ 
if  he  will.     III.  That  an  infant  dying  without  Baptism  can- '  Aug.  Ep. 
not  justly  perish,  because  he  is  born  without  sin.     IV.  That 
a  rich  man,  living  in  his  riches,  cannot  enter  into  the  king- 
dom of  God,  unless  he  sell  all  his  property ;  and  that  if  he 
use  it  to  fulfil  the  commandments,  it  is  of  no  service  to  him. 
V.  That  we  must  not  swear  at  all.     VI.  That  the  Church, 
of  which  it  is  written  that  it  hath  neither  spot  nor  wrinkle, 
is  that  wherein  we  now  are,  and  that  it  can  be  without  sin. 
The  fourth  and  fifth  of  these  propositions  were  an  effect  of 
the  pride  of  Pelagians,  who  condemned  all  oaths,  and  all 
possession  of  riches,  under  the  idea  of  freeing  themselves 
from  all  sin,  and  attaining  to  perfection  even  in  this  life. 
St.  Augustine  ^  answers  the  first  question  as  he  had  done  in «  Ep.  137. 
the  second  book  "  On  the  Merit  of  Sins  ^ ;"  shewing  by  the 
Scriptui'es  that  no  one  is  Avithout  sin  in  this  life,  though 
we  may  go  out  of  it  without  sin.     Concerning  the  second 
question  *,  he  says  that  it  is  an  intolerable  error  to  hold  that  ^  c.  2.  §  4. 
the  free  will  is  sufficient  to  fulfil  the  commandments  of  God, 
without  the  help  of  grace  and  the  gift  of  the  Holy  Ghost. 
"  Free  will,^'  he  says  ^,  "  may  perform  good  works,  if  it  be «  §  5. 
"  assisted  by  God,  which  help  is  obtained  by  humble  sup- 
"  plications  and  labour.     But  if  abandoned  by  the  Divine 
"  assistance,  Avhatever  knowledge  of  the  law  may  recommend 
"  it,  it  will  have  no  solid  righteousness,  but  only  an  empty 
"  pride.'^     These  truths  he  proves  by  the  Scriptures.     Upon 
the  third   question  he   establishes  original  sin*^,   as  he  had^c.  3.  §11. 
already  done  in  the  sermon  at  Carthage,  insisting  upon  the 
parallel  of  Adam  and  Christ,  and  shewing  that  even  the 
Saints  of  the  Old  Testament  were  saved  only  through  faith  in 
Christ  '.     He  mentions  here  the  condemnation  of  Cselestius  '  §  13. 
at  Carthage  * ;  and  says  that  the  followers  of  that  sect  were  «  §  22. 
more  numerous  than  was  behoved;  but  that  the  Church  still    "^'" 
bore  with  them,  in  order  to  heal  them  in  her  bosom,  if 
possible,  rather  than  cut  them  off  as  incurable  members. 

Upon  the  fourth  question  he  shews  that  rich  persons  may 
be  saved,  by  the  example  of  Abraham,  Isaac,  and  Jacob '  j »  c.  4.  §  23. 
xi  9. 


244  ECCLESIASTICAL  HISTORY.        [book  xxiii. 

A.  D.  414.  witli  whom  shall  be  placed,  according  to  the  Gospel  \  those 

'  Aiatth.  s.  ^y}io  shall  come  from  the  East  and  West  into  the  kingdom  of 

II.  ... 

'■^  §  25.        heaven.      He    distinguishes    counsels    from   precepts  ^,    and 

shews  in  what  consists  the  renunciation  of  all  things,  which 

^  §  33.        is  the  soul  of  Christianity  ^.      Upon  the  fifth  question  he 

*  c.  5.  §  40.  says  *  that  it  is  not  absolutely  forbidden  to  swear,  but  that 

we  ought  to  avoid  it  as  much  as  possible ;  not  that  it  is  a  sin 

to  swear  truly,  but  because  it  is  a  very  great  sin  to  swear 

falsely,  and  one  into  which  a  man  who  is  accustomed  to 

swear  is  the  more  liable  to  fall.    As  to  the  last  question,  upon 

'  §  39,  40.   the  purity  of  the  Church  ^,  St.  Augustine  cuts  it  short  by  the 

way,  saying  that  the  Church  endures,  in  this  world,  not  only 

imperfect  Christians,  but  sinners,  thus  implying  that  it  is  not 

absolutely  free  from  spot  and  wrinkle. 

A.D.  413.        Some  time  after,  St.  Augustine  wrote  the  book  "  On  Nature 

"  and  Grace,^^  for  two  other  disciples  of  Pelagius,  Timasius 

and  James,  who  were  both  young  men  of  good  birth,  and 

«  Ep.  i/J).  well  instructed  in  polite  learning®.    By  his  exhortations  they 

aci  Job.  §  2.  ^^^  renounced  all  their  worldly  expectations  to  devote  tliem- 

^^106*'"      selves  to  the  service  of  God  ;  but  they  had  likewise  zealously 

ad  Paul,      embraced  his   corrupt   doctrine,  from  which   St.  Augustine 

recovered  them.     They  sent  him  a  book  written  by  Pelagius, 

in  which  he  used  all  the  force  of  his  reason  to  defend  nature 

against  grace,  and  they  prayed  him  earnestly  to  answer  it. 

St.  Augustine  suspended  his  other  employments  to  peruse  it 

with  attention,  and  answered  it  by  this  treatise,  which  he 

addressed  to  Timasius  and  James,  and  intitled,  "  On  Nature 

"  and  Grace,^^  because  in  it  he  defended  the  grace  of  Christ, 

'  Retr.  2.    without  blaming  nature  in  itself'';   but  shewed,  that  being 

'  '■  corrupted  and  weakened  by  sin,  it  has  need  of  being  delivered 

and  governed  by  grace.     He  composed  this  work  in  the  year 

»  Ep.  168.   415  foj.  which  Timasius  and  James  returned  him  thanks,  and 

et  de  Gest.  ' 

I'd.  c.  25.    were  sorry  they  could  not  communicate  it  to  Pelagius,  who 

^xvr       ^^^  then  departed  from  them  '*. 
Answer  to       About  tliis  time  a  young  Priest,  named  Paulus  Orosius, 

the  con-  j  o  f  ^  } 

suitation  of  attracted  by  the  reputation  of  St.  Augustine,  came  from 
'■'  Aug.  Ep.  Spain,  and  from  the  shores  of  the  ocean,  from  the  simple 
ad'^Evod!'"'  ^Gsire  of  seeing  him,  and  being  instructed  by  him  in  the 
0.4.  §  13.  Holy  Scriptures^.  Orosius  had  a  lively  genius,  and  an  easy 
ai.  28.         delivery,  and  burned  with  zeal  to  refute  the  errors  which  had 

adHier.§2.  *" 

lletr.  2.  44. 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  245 

oversprend   liis    country.      He  was    even    deputed   for   that  A.  p.  4ia. 
purpose  by  two  Bishops,  Eutropius  and  Paul;  and  he  pre- 
sented to  St.  Augustine  a  memorial  containing  these  errors  \  '  ap.  Au?^ 
In  the  first  place  those  of  Priscillian  ^,  who  said  with  the  ^  pieury, 
Manichees  that  the  soul  was  a  part  of  the  DiAdne  substance,  [supr!  18. 
conveyed  into   the  body  to  be   punished  according   to  its  '^^-  "^te  n.] 
deserts ;  and  acknowledged  the  Trinity  in  name  only  ^,  as  did  P  unionem 
Sabellius.     A  certain  person  named  A^^tus,  having  gone  to  uiUi  tx- 
Jerusalem  to  avoid  the  confusion  in  which  he  was  involving  !|uf,'|,!o. 
himself  by  the  maintenance  of  these  errors,  brought  back  P>"it''^te] 
with  him  into  Spain  the  doctrine  of  Origen,  which  in  part 
corrected  them.     This  Avitus  is  thought  to  be  the  same  to 
whom  St.  Jerome   sent  his  translation  of  the  Principles  of 
Origen,  about  the  year  409,  with  a  letter,  in  Avliich  he  pointed 
out  to  him  the  errors  ^ :  but  if  this  be  the  same  person,  he  ^  Supr.  20. 
profited  little  from  this  precaution.      Be  that  as  it  will,  the  Hk-r.  Ep. 
doctrine  of  Origen,  which  Avitus  brought  into  Spain,  con-  ^^-  ^'-  ^^• 
tained  the  true  faith  of  the  Trinity,  of  the  Creation,  and  the 
goodness  of  the  works  of  God,  but  it  also  included  the  fol- 
lowing errors.     That  angels,  devils,  and  souls  were  of  one 
and  the  same  substance,  and  that  they  had  received  these 
different  ranks  according  to  their  merit.     That  the  corporeal 
world  was  made  the  last  of  all,  in  order  to  purify  the  souls 
who  had  transgressed  before.     That  the  everlasting  fire  was 
nothing  but  the  remorse  of  conscience ;  and  only  called  ever- 
lasting, because  it  would  endure  a  long  time ;  so  that  in  the 
end  all  souls  would  be  purified,  even  the  devil  himself.     That 
the  Son  of  God  had  always  possessed  a  body,  but  in  different 
degrees  of  materiahty,  according  to  the  creatures  to  whom 
He  had  preached,  angels,  powers,  and  lastly  men.     That  the 
"  creature"  which  was  "  subject  to  corruption,  not  willingly  V^  [*  Rom.  8. 
was  the  sun,  moon,  and  stars,  which  were  rational  powers,  fiajawr-ns] 
This  A^dtus,  with  another  of  the  same  name,  who  was  also  a 
Spaniard,  and  a  Greek,  named  Basil,  taught  this  doctrine  as 
Origen^s. 

St.  Augustine  answered  this  consultation  of  Orosius  by  a 
short  treatise  ®,  in  Avliich  he  refers  him  to  his  works  against «  Aug.  viii. 
the  heresy  of  Manes,  of  which  that  of  Priscillian  was  but  an  p.  eii.  * 
offshoot  ^      He  shews  that  it  is  an  article  of  the  faith  to  '  c.  1. 
believe  that  the  soul  is  a  work  of  God,  and  made  out  of 


246  ECCLESIASTICAL  HISTORY.      [book  xxiii. 

A.  P.  415.  notliing,  like  the  rest  of  His  works  \     That  the  everlasting 

I  c.  2.        Are  is  a  true  fire,  and  truly  everlasting  ^.     That  the  world 

was    made    not    to    punish    spirits,    but    by   the    goodness 

=*  c.  8.  §  9.  of   God  ^.     That   there    is   no   reason   to   beheve   that   the 

^  §  11.        stars  are  animated*;    and  that  we  ought  not  to  make  too 

curious   an  inquiry  into  the  nature  of  the  celestial  bodies 

Sell.  §14.  or   spirits^.      On   this  matter  he  says,  "I  steadfastly  be- 

"  lieve  that  there  are  thrones,  dominions,  principalities,  and 

"  powers,  and  that  they  diflPer  from  each  other ;  but  that 

"  you  may  despise  me,  whom  you  think  so  great  a  doctor, 

"  I  confess  that  I  know  neither  what  they  are,  nor  in  what 

"  they  differ." 

XVII.  St.  Jerome  being  consulted  by  the  Tribune  Marcellinus  on 

sf  Jerome  the  questiou  of  the  origin  of  souls,  referred  him  to  St.  Au- 

by  orosius.  gugtme,  who  could  resolve  him  by  word  of  mouth,  being  pre- 

«  Aug.  Ep.  sent  with  him  in  Africa ''.     But  St.  Augustine  was  himself 

et  Hier.      perplexed  with  this  question,  and  as  it  was  one  of  those  in 

Ep.  78.  ai.  ^jiich  Orosius  was  desirous  of  being  instructed,  he  advised 

him  to  go  into  Palestine  to  consult  St.  Jerome,  praying  him 

at  the  same  time  that  he  would  again  pass  through  Africa  on 

'  Aug.  Ep.  his  return^     Orosius  undertook  the  voyage,  and  St.  Augus- 

ad^iiier"'^   tiuc  would  uot  omit  so  favourable  an  opportunity  of  writing 

§  ^-  to  St.  Jerome,  having  wished  for  it  a  long  time.     He  there- 

« Retr.  2.  4.  fore  wrotc  two  long  epistles  to  him,  or  rather  books-,  upon 

two  questions  which  were  then  of  great  importance  relating 

to  the  Pelagians.     The  first  was  upon  the  origin  of  the  soul ; 

3  Jam.  2.     and  the  second  on  this  passage  of  St.  James" :  "  For  whoso- 

^^'  "  ever  shall  keep  the  whole  law,  and  yet  off'end  in  one  point, 

"  he  is  guilty  of  all." 

In  the  first  book,  St.  Augustine  begins  by  laying  down 

'  Ep.  166.   what  is  certain,  relating  to  the  nature  of  the  souP;  that  it 

:ii._^28.  c.  2.  -g  immortal ;  that  it  is  not  a  part  of  the  Godhead ;  that  it 

=  §4.  is  incorporeaP;  and,  lastly^,  that  it  is  fallen  into  sin  by  its 

'  ^  ^'         own  fault,  and  its  own  will,  and  that  it  cannot  be  delivered 

from  sin,  but  by  the  grace  of  Chuist.     "  This  is,"  he  writes, 

^'  what  I  steadfastly  hold  concerning   the   soul,      "What  I 

'  c.  n.  §  6.  "  require  to  know  ^  is,  where  it  contracted  that  sin  which 

"  is  the  cause  of  the  condemnation  even  of  infants  who  die 

"  before  Baptism.     In  the  books  on  free  will  Avhich  I  wrote 

''  against  the  Manichees,  I  stated  four  questions  on  the  origin 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  247 

"  of  the  souP  :  whether  all  souls  are  derived  from  that  of  the  a.  d.  415. 

*'  first  man ;   whether  there  are  new  souls  made  daily  for  '  §  7. 

"  every  indi^^dual  man ;  or  if  these  souls  pre-exist  elsewhere, 

"  whether  God  sends  them  into  the  bodies,  or  whether  they 

"  enter  into  them  of  themselves.     Your  opinion  is  the  se- 

"  cond  ^,  that  God  makes  a  soul  for  every  man  who  is  born,  ^  c.  4.  §  8. 

"  as  appears  by  your  letter  to  Marcellinus.     I  could  wish 

"  that  it  were   also  mine,  but  I  find   great  difficulties  in 

'^  adopting  it." 

He  then  explains^  those  difiiculties  that  arise  from  original  =  §  6.  et 
sin,  and  from  the  torments  which  infants  suflPer,  not  only  in  i';^  '^^c. 
this  world  but  chiefly  in  the  other,  if  they  die  without  Bap- 
tism ;  and  which  do  not  seem  to  be  just,  if  there  are  entirely 
new  souls  created  on  purpose  for  each  body.  They  have 
committed  no  sin  at  that  age,  and  God  cannot  condemn  a 
soul  wherein  He  seeth  no  sin.  "  For,"  he  says^,  "  that  those  ^  c.  s.  §  25. 
"  souls  shall  be  condemned,  if  they  depart  thus  from  the 
"  body,  is  attested  both  by  the  Holy  Scriptures  and  the 
"  Holy  Church.  I  wish  therefore  that  this  opinion  of  the 
"  creation  of  new  souls,  if  it  be  not  contrary  to  that  im- 
"  moveable  article  of  our  faith,  may  be  mine  also ;  but  if  it 
^'  be  contrary  to  it,  tliat  it  may  cease  to  be  yours."  "  Those 
^' men,"  he  writes  afterwards'^,  "think  to  extricate  them- ^ c 9.  § 27. 
"  selves  better  out  of  this  difficulty,  who  say  that  souls  are 
"  appointed  to  different  bodies,  according  to  their  deserts  in 
"  a  former  life.  But  that  souls  have  sinned  in  another  life, 
"  from  whence  they  are  cast  down  into  fleshly  prisons, 
"  I  cannot  believe,  I  cannot  endure."  And  he  continues^ : "  §  28 
"  Although  I  desire,  and  beg  earnestly  of  God,  that  He  will 
"  help  me  out  of  my  ignorance  by  your  means,  nevertheless, 
"  if  I  cannot  obtain  it,  I  will  pray  unto  Him  to  give  me 
"  patience :  since  we  so  believe  in  Him  as  not  to  murmur 
"  against  Him,  even  though  He  doth  not  enlighten  us  on 
"  some  particular  points.  I  am  ignorant  of  many  other 
"  matters,  of  more  even  than  I  can  enumerate  j  and  I  should 
"  bear  with  patience  my  ignorance  on  this  point,  if  I  did  not 
"  fear  lest  some  unthinking  people,  by  suffering  themselves 
"  to  be  drawn  towards  any  of  these  opinions,  should  be  led 
"  astray  from  the  security  of  the  faith."  Thus  it  was  that 
St.  Augustine   spoke   when    he   was    sixty   years   old,    and 


248  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  D.  415.  acknowledged   to   be   one   of   the   greatest   doctors   of  the 

Churchf. 
'  Ep.  167.       In  the  second  book\  he  consults  St.  Jerome  upon  the 

al    -'9 

question  of  the  equality  of  sins^  and  the  connection  of  vir- 
tues. He  first  declares  that  he  regards  this  question  as  of 
more  importance  than  the  other ;  because  it  does  not  con- 
cern the  state  of  a  former  life,  but  the  manner  in  which  we 
ought  to  act  in  this.  He  does  not  content  himself  with  pro- 
posing questions_,  as  in  the  other  case^  but  also  resolves  them, 
submitting,  nevertheless,  his  decision  to  the  judgment  of 
St.  Jerome.  The  Stoics  said  that  all  faults  were  equal,  and 
that  the  man  who  had  not  attained  to  the  perfection  of  wis- 
dom was  not  master  of  any ;  as  he  who  is  under  water  cannot 
'  c.  3.  §  12.  breathe  unless  he  comes  quite  out  of  it^ 

The  Pelagians  embraced  this  opinion,  and  seemed  to  be 
favoured  by  the  Apostle  St.  James,  Avho  esteems  it  a  great 

5  Jam.  2.  sin  to  place  a  poor  man  below  a  rich  man^ ;  and  says"^  that 
^'ib'id.^io.  "  whosoever  shall  keep  the  whole  law,  and  yet  offend  in  one 
'  Ep.  c.  2.  "  point,  he  is  guilty  of  all."     St.  Augustine  observes^  that 

according  to  the  philosophers  all  virtues  are  so  closely  knit 
together  that  we   cannot   have  one  perfect  virtue  without 

6  §  g_  possessing  them  all,  but  that  it  is  not  the  same  with  vices ^, 

because  there  are  some  quite  contrary  to  one  another.     He 

'  c.  3.  §  10.  shews^  that  we  may  possess  one  virtue  without  having  all 

the  rest,  at  least  iS  the  same  degree,  since  the  most  righteous 

f  Bellarmine  (de  Amis.  Grat.  lib.  4.  chiefly    by    the    alleged    necessity    of 

c.    11.)   enumerates   and  discusses   six  God's  resting  finally  from  creation  on 

opinions  on  the  origin  of  souls :   1.  The  tlie  seventh  day,  and  opposed  on  the 

Manichee    doctrine    derived    from    the  ground  of   the    improbability    of    His 

Stoics,  that  tlie  soul  is  a  portion  of  the  creating  an  imperfect  work,  as  the  hu- 

Divine   Essence,  which  is   refuted  by  man  soul  would  be  without  the  body : 

Mai.  3.  6;  James  1.  17;  Ps.  102.  27:  4.  That  our  souls,  like  our  bodies,  are 

2.  The  Platonic  theory  of  Origen  that  propagated   from    Adam ;     an    opinion 

all  souls  were  created  in  tlie  beginning,  which    seems    to   be    favoured   by  the 

and  afterwards  imprisoned  in  bodies  of  doctrine  of  original  sin,  and  which  is 

different  degrees  of  materiality,  therein  chiefly    opposed    by    the    difldculty    of 

to  expiate  their  sins ;    a  theory  which  conceiving  how  one  spirit  can  generate 

makes  our  punishment,  death,  a  posi-  another:  5.  The  opinion  of  St.  Augus- 

tive  good,  the  blessing  of  multiplica-  tine,    that   the    origin    of    souls    is    a 

tion  a  curse,  and  the  resurrection  of  mystery  which  admits   of  no    certain 

the  body  an  evil,  and  contradicts  Rom.  solution  :     (i.  The    doctrine    in   which 

9.  11  :    3.  The  Rabbinical  notion  that  later  theologians  have  rested,  that  souls 

all  souls  were  created  in  the  beginning,  are  individually  created  from  nothing 

and  are  united  voluntarily  or  involun-  for  every  body  that  is  successively  pro- 

tarily,  but  not  as  a  punishment  for  sin,  pagated,  and  acquire  their  original  sin 

to   the   bodies    whicJi    are    propagated  by   becoming   part   of  that   humanity 

from  time  to  time ;  which  is  supported  wliicli  is  derived  from  Adam. 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  249 

men  are  not  without  sin  in  this  life;  that  therefore'  neither  a.  D.  41.'>. 
vu-tue  nor  wisdom  consists  in  one  indivisible  point,  but  that '  §  13. 
we  may  make  a  progress  in  them,  as  when  a  man  comes 
gradually  out  of  darkness  into  light.     He  concludes  ^  that «  §  15. 
virtue  is  charity,  whereof  some  have  more,  some  less,  and 
others  none  at  all.     It  is  never  so  perfect  in  this  life  as  not 
to  admit  of  increase ;  and  consequently  always  leaves  room 
for  some  deficiency.     Charity  contains  the  whole  law',  and »  c.5.  §16. 
so  whoever  fails  in  one  point,  injui'es  charity  wholly;  yet 
injures  it  more  or  less  severely,  according  to  the  quality  of 
the  sin^.     Therefore  we  have  the  more  of  sin,  the  less  we  ^  §  17. 
have  of  charity ;  and  when  there  shall  be  nothing  left  in  us 
of  our  infirmity,  then  shall  we  be  perfect  in  charity. 

In  the  first  of  these  two  letters   St.  Augustine  declares     xviil. 
himself  well  assured  of  the  faith  of  St.  Jerome  concerning  st."jeiorae 
grace ;  and  quotes  his  treatise  against  Jovinian,  and  his  Com-  p^^'"*^ns^ 
mentary  upon  Jonah  ^.   This  shews  that  he  had  not  as  yet  seen  a.  d.  414. 
what  St.  Jerome  had  written  against  the  Pelagians  themselves.  ^  3^'§  «.  * 
And  indeed  it  was  about  the  same  time,  that  is  to  say,  about 
the  year  414,  that  he  wrote  a  letter  to  Ctesiphon,  who  had 
consulted  him  upon  this  subject,  in  which  he  observes  that 
those  errors  had  already  seduced  many  in  the  East,  and  refutes 
them  Avithout  naming  the  avithors^.     He  ascribes  their  origin  ^  Hier.  Ep. 
to  the  Stoic  and  Pythagorean  philosophers,  who  held  that  it 
was  in  our  power  not  only  to  subdue  the  passions,  but  even 
entirely  to  extinguish  them.    Thus  the  Pelagians  maintained 
that  man,  by  making  a  right  use  of  his  free  will,  could  attain 
to  live  without  sin,  though  nevertheless  they  dared  not  use 
the  Greek  word  ^Ava/jLdprrjro'^,  which  signifies  "  without  sin,'' 
because  the  Eastern  Christians  would  not  have  endured  it''. '  p.  475. 
St.  Jerome  also  accused  the  Pelagians  of  haAdng  taken  that 
error  from  the  Manichees  and  Priscilliauists,  who  said  that 
their  Elect  and  Perfect  were  free  from  sin ;  and  again  from 
the  Origenists,  and  the  disciples  of  Jovinian.     He  promises 
to  refute  them  in  a  larger  work. 

And  this  he  accomplished  in  a  dialogue  between  a  Catholic,  A.  D.  415. 
whom  he  calls  Atticus,  and  a  Pelagian,  to  whom  he  gives 
the  name  of  Critobulus^.     He  composed  this  work  in  the '  Hier.  iv. 
year  415,  in  order  to  comply  with  the  earnest  entreaties  of    '  "  ' 
the  brethren ;  and  he  divided  it  into  three  books.     In  it  he 


250  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  D.  415.  refutes  more  at  large  tlie  same  errors  concerning  free  will 
and  impeccability,  and  answers  several  articles  of  the  trea- 
tise of  Pelagius  "  Of  Chapters/'  or  otherwise  "  Of  Passages 
"  or  Eulogies^."     He  observes,  by  the  way,  that  the  Bishops, 
Priests,  and  Deacons  used  to  wear  Avhite  garments  in  the 
'  Lib.  1.     administration  of  the  Sacrifice'**.     At  the  end  he  mentions 
p.  602.'       something  concerning  original  sin,  and  makes  use  of  the 
*  Lib.  3.     passage  of  St.  Cyprian^.     In  every  part  of  this  work  he  pro- 
[Supr.i4.]  duces  the   same   proofs   which  St.  Augustine   had   already 
^  p.  346.     given,  and,  at  last,   quotes   him   in  the  following  terms  ^ : 
"  The  holy  and  eloquent  Bishop  Augustine  has  written  long 
"  since  two  books  to  Marcellinus,  on  the  Baptism  of  Infants, 
"  in  opposition  to  your  heresy ;   and  a  third  book  against 
"  those  who  say,  with  you,  that  a  man  may  be  free  from  sin 
"  if  he  will;  and  now,  lately,  a  fourth  book  to  Hilarius.     It 
"  is  said  that  he  is  composing  other  works  against  you  by 
"  name,  but  they  are  not  yet  come  to  my  hands.    I  therefore 
"  intend  to  give  over  this  business,  for  I  should  either  only 
"  repeat  the  same  things  to  no  purpose,  or  if  I  would  say 
"  any  thing  new,  that  excellent  genius  has  anticipated  me  in 
"  saying  better."     Such  was  the  sincerity  and  humility  of 
St.  Jerome  at  a  very  advanced  age. 
XIX.  Orosius  found  him  employed  on  this  work  when  he  arrived 

„f°jerusa-'^'^  in  Palestine,  and  he  withdrew  to  his  retirement  at  Bethlehem, 
lem.  jj^  order  to  be  instructed  by  him  in  religion^.    He  thought  he 

Apoi.  *  might  remain  there  concealed  and  unknown,  but  found  him- 
self summoned  to  Jerusalem  by  the  Priests  of  that  Church,  at 
the  latter  end  of  the  month  of  June,  in  the  year  415.    Being 

«  This  was  a  work  of  Pelagius,  in  ''  The  earliest  certain  notice  of  any 

one  hook,  which  was  intended  for  an  distinct    dress    in    the    celebration    of 

imitation,  or  perhaps  a  completion,  of  Divine   Service  is  found  in  a  present 

St.  Cyprian's  three  hooks  "  Of  Testi-  of  a  vestment  embroidered  with  gold 

monies."     It  was  a  practical  treatise,  made    by    Constantine    to    Macarius, 

consistingof  sentiments  arranged  under  Bishop   of  Jerusalem,   to  he  used   by 

chapters   or   titles,    and    supported   by  him  in  the  service  of  Baptism.  (Theod. 

texts    or    testimonies    from    Scripture  ;  2.  27.)    This,  however,  seems  to  imply 

this  mode   of  composition   giving  rise  that    such    a    distinction    was    already 

to  the  various  names  inider  which  we  common  ;  and  from  this  period  we  find 

find  it  mentioned.    It  is  preserved  only  many  intimations  of  a  distinctive  habit 

in    the    quotations    of   St.  Augustine  in  the  performance  of  Divine  Service, 

and   St.  Jerome.      For  these  and  the  not  only  for  the  clergy  generally,  but 

other    fragments    of    Pelagius'    works  for  the  several  orders  in  particular.   See 

which    have    come    down    to    us,    see  Bingh.   13.  8.   §   1,   2.  and  for  a  par- 

Garnier,    Diss,    6    (in    his    edition    of  ticular  description  of  ecclesiastical  ves- 

Marius  Mercator),  and  Gieseler  i.  §  85.  tures,  see  Palmer's  Orig.  Lit,  App.  ii. 

rote  15.  p.  307. 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  251 

arrived  there,  he  attended  the  assembly  of  the  Priests,  in  a.  d.  415. 
which  the  Bishop  John  was  presiding,  who  made  him  seat 
himself  among  them.  They  immediately  prayed  him  that  if 
he  knew  any  thing  of  what  had  passed  in  Africa  concerning 
the  heresy  of  Pelagius  and  Cselestius,  he  would  plainly  and 
faithfully  declare  it.  He  related  to  them  in  a  few  words, 
how  Ceelestius  had  been  accused  before  many  Bishops  as- 
sembled at  Carthage,  who  had  heard  and  condemned  him, 
after  which  he  had  fled  from  Africa ;  and  that  St.  Augustine 
was  engaged  in  answering  at  large  a  book  of  Pelagius,  at  the 
request  of  the  disciples  of  Pelagius  himself,  who  had  sent  it 
to  him.  These  were  James  and  Timasius.  Orosius  added, 
"  I  have  besides  in  my  hands  a  letter  of  the  same  Bishop, 
"  which  he  sent  over  lately  into  Sicily,  in  which  lie  has 
"  related  several  questions  of  the  heretics.^'  They  ordered 
him  to  read  it,  which  he  accordingly  did ;  it  was  the  letter 
to  Hilarius^  ['  Supr. 

Hereupon  John,  Bishop  of  Jerasalem,  desired  that  Pelagius  ^'^ 
might  be  called  in.  To  this  the  assembly  consented,  as  well 
out  of  respect  to  the  Bishop  as  for  the  good  which  might 
probably  result,  thinking  that  his  presence  would  render  his 
conviction  more  easy.  As  soon  as  Pelagius  had  entered,  the 
Priests  with  one  voice  asked  him  whether  he  acknowledged 
that  he  had  taught  that  doctrine  which  the  Bishop  Augus- 
tine opposed.  He  replied,  "What  have  I  to  do  with  Au- 
"  gustine  V  They  all  cried  out  that  he  deserved  to  be 
expelled,  not  from  that  assembly  only,  but  also  from  the 
whole  Church,  for  speaking  so  disrespectfully  of  a  Bishop 
whom  God  had  employed  to  procure  unity  to  the  whole  of 
Africa.  But  the  Bishop  John  caused  Pelagius  to  be  seated 
in  the  midst  of  the  Catholic  Priests,  though  a  private  layman 
and  accused  of  heresy,  and  then  said,  "  I  am  Augustine,^^ 
meaning  that  he  would  represent  him.  Orosius  said,  "  If 
"  you  represent  Augustine,  follow  his  sentiments."  The 
Bishop  John  said  to  the  whole  assembly,  "  What  has  just 
"  been  read,  is  it  against  other  persons,  or  would  you  under- 
"  stand  it  of  Pelagius  ?  Declare  what  you  have  to  say  against 
"  him."  The  others  signed  to  Orosius,  and  he  said,  "  Pela- 
"  gius  has  told  me  that  he  taught  that  a  man  may  be  free 
"  from  sin,  and  can  easily  keep  the  commandments  of  God,, 


252  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  D.  415.  "  if  lie  will."  Pelagius  replied,  "  I  cannot  deny  that  I  have 
"  said  so,  and  that  I  do  so  still."  Orosius  continued,  "  This 
"  is  what  the  Council  of  Africa  has  execrated  in  Ccelestius, 
"  this  is  what  the  Bishop  Augustine  has  repudiated  with 
"  horror  in  his  writings,  as  you  have  heard.  This  is  what 
"  the  hlessed  Jerome,  whose  words  the  whole  West  looks  for 
['  sicutros  "  as  for  the  dew  from  heaven',  has  condemned  in  the  letter 
usj  ff  -^vliich  he  has  lately  written  to  Ctesiphon ;  and  he  is  now 
"  actually  engaged  in  refuting  the  same  in  the  book  which 
"  he  is  writing  in  the  form  of  a  dialogue." 

The  Bishop  John,  without  listening  to  all  this,  wished  to 
oblige  Orosius  and  the  others  to  declare  themselves,  before 
him,  the  accusers  of  Pelagius ;  but  they  refused,  saying  that 
this  doctrine  had  already  been  sufficiently  condemned  by  the 
Bishops.  The  dispute  continued  a  long  while ;  and  as  Pelagius 
was  accused  of  saying  that  a  man  may  be  free  from  sin  if 
he  will,  the  Bishop  John  asked  him  if  it  was  so,  and  he  re- 
2  Aug.  X.  plied ^,  "I  did  not  say  that  a  man  may  be  free  from  sin 
Pei/ci'so.  "  through  his  own  nature;  but  I  said  that  he  who  will  labour 
i/*M7^  "to  attain  freedom  from  sin,  has  this  power  from  God." 
Some  of  them  murmured  at  this  answer,  and  said  that  Pela- 
gius held  that  a  man  might  be  perfect  without  the  grace  of 
God.  But  the  Bishop  John  took  them  up,  and  said,  "The 
1  Cor.  15.  "  Apostle  himself  testifies^  that  he  labours  much,  not  accord- 
"  ing  to  his  own  strength  but  according  to  the  grace  of  God." 
As  those  who  were  present  still  continued  to  murmur,  Pela- 
gius said,  "  I  believe  this  likewise :  Anathema  to  him  who 
"  says  that  without  the  assistance  of  God,  a  man  can  make 
Oros.  "progress  in  all  the  virtues."  The  Bishop  John  said*,  "If 
"  he  were  to  say  that  a  man  has  that  power,  without  the  as- 
"  sistance  of  God,  he  would  deserve  to  be  condemned.  What 
"  say  ye  all?  Do  you  deny  the  assistance  of  God?"  Orosius 
replied,  "  Anathema  to  him  that  denies  it."  Orosius  spoke 
Latin  and  the  Bishop  John  Greek,  so  that  they  only  under- 
stood each  other  by  means  of  an  interpreter ;  and  the  person 
appointed  for  that  purpose,  a  man  unknown  to  Orosius,  per- 
formed his  part  very  ill  on  this  occasion,  and  several  of  those 
who  were  present  at  this  conference  had  repeatedly  detected 
him  in  error.  Orosius,  therefore,  having  so  indifferent  an  inter- 
preter, and  so  unfavourable  a  judge,  said  aloud,  "  The  heretic 


10. 


Apol 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  253 

''  is  a  Latirij  Ave  are  Latins ;  tliis  lieresy  ought  to  be  reserved  A.  D.  415. 
"  for  Latin  judges,  wlio  are  better  acquainted  -oitli  it."  The 
Bishop  John  wished  to  take  upon  himself  the  decision  of  the 
matter  without  an  accuser,  though  he  was  himself  suspected. 
The  conference  lasted  some  time  longer,  and  it  was  at  last 
decided  by  the  Bishop  John,  according  to  the  proposal  of 
Orosius,  that  there  should  be  a  deputation  sent  with  letters  - 
to  Pope  Lmocent ;  and  that  whatever  he  decided  on  should 
be  agreed  to.  Meanwhile  silence  was  imposed  on  Pelagius 
and  his  adversaries,  and  it  was  forbidden  to  reproach  the 
Bishop  John  as  a  convicted  heretic.  This  opinion  Avas  ap- 
proved by  all :  they  celebrated  thanksgiving,  gave  the  kiss  of 
peace  to  each  other,  and,  to  confirm  it,  all  prayed  together 
before  they  parted. 

About  forty-seven  days  after,  Orosius  haAdng  gone  to  the 
dedication  of  the  Church  of  Jerusalem,  Avhich  was  celebrated 
on  the  thirteenth  of  September^,  on  the  first  day  of  the  feast, '  Ficuiy, 
the  Bishop  John,  Avhom,  as  usual,  he  accompanied  out  of 
respect,  said  to  him,  "  Why  do  you,  Avho  haA'e  blasphemed, 
'^  come  with  me?"  Orosius  replied,  "AVhat  haA'e  I  said 
"  that  can  be  called  blasphemy  ?"  The  Bishop  answered, 
"  I  heai'd  you  say,  that  even  with  the  assistance  of  God,  a 
"  man  cannot  be  without  sin."  Orosius  took  the  Avliole 
Council  to  Avitness  that  such  an  expression  had  never  issued 
from  his  lips,  and  added,  ''  Hoav  could  the  Bishop,  who  is  a 
"  Greek,  and  knows  no  Latin,  understand  me  who  speak 
"  nothing  but  Latin  ?  And  why  did  he  not  admonish  me  on 
''the  spot,  in  a  fatherly  manner?"  Orosius  felt  himself 
bound  to  improve  this  opportunity,  Avhich  ProA'idence  had 
throAvn  in  his  way,  of  repressing  the  insolence  of  the  heretics, 
Avho  abused  the  patience  with  which  the  Church  tolerated 
them,  and  not  satisfied  Avitli  spreading  their  errors  in  Jeru- 
salem, even  challenged  the  Catholics  to  controversy,  accus- 
ing them  of  being  faint-hearted.  For  this  purpose  he  Avrote 
an  apology  against  the  calumny  of  John  of  Jerusalem ;  and 
Avhile  St.  Jerome  and  St.  Augustine  Avere  content  with  only 
combating  the  errors  of  the  heretics  Avithout  mentioning  their 
names,  Orosius  names  Pelagius  and  Cselestius,  and  attacks 
them  openly.  He  concludes  Avith  this  protest :  "  I  call  Jesus 
"  Christ  to  Avitness,  that  I  abhor  the  heresA^,  and  not  the 


254  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  P.  415.  "  heretic ;  I  sliun  him  because  of  his  heresy ;  let  him  detest 
"  and  condemn  it,  and  we  hold  him  as  a  brother."  Thus 
the  resolution  taken  at  the  conference  at  Jerusalem  was  ren- 
dered fruitless  by  the  accusation  of  the  Bishop  John,  and 
the  apology  of  Orosius. 
XX.  In  the  month  of  December  in  the  same  year  415,  a  Council 

Dios'poii?  of  fourteen  Bishops  met  in  Palestine,  viz.  Eulogius,  who  is 
thought  to  have  been  Bishop  of  Caisarea,  John  of  Jerusalem, 
Ammonian,  Porphp-ius  of  Gaza,  Eutonius  of  Sebaste,  another 
Porphyrins,  Fidus  of  Joppa,  Zoninus,  Zoboennus  of  Eleuther- 
opolis,  Nymphidius,  Chromatins,  Jovinus  of  Ascalon,  Eleu- 
['  Auj^.  X.  therius  of  Jericho,  and  Clematius '.     They  met  about  the 
c??.' §"9!]  twentieth  of  December  at  Diospohs,  the   place  knoAvn  in 
[» V.  Garn.  Holy  Scripture  under  the  name  of  Lydda^.     The  subject  of 
D1SS.2.C.3.]  ^i^^g  Council  was  an  examination  of  a  writing  presented  by 
two  Bishops  of  Gaul,  who  had  been  expelled  from  their  sees ; 
Heros  of  Aries,  a  disciple  of  St.  Martin,  whom  we  have  before 
»  Supr.  4.    mentioned'',  and  Lazarus  of  Aix'*.   These  two  Bishops,  shocked 
de^ol'st '    ^t  the  doctrine  of  Pelagius,  made  a  compilation  of  the  errors 
Pel.  c.  1.    -which  they  had  collected  from  his  and  Cselestius'  books ; 
adding  besides,  the  articles  upon  which  Cselestius  had  been 
condemned  by  the  Council  of  Carthage,  and  those  which 
Hilarius  had  sent  to  St.  Augustine  from  Sicily.     They  pre- 
sented this  memorial,  written  in  Latin,  to  Eulogius,  who 
presided  at  the  Council;    but  they  could  not  attend  there 
themselves  on  the  day  appointed,  because  one  of  them  was 
seized  with  a  severe  sickness.     Pelagius,  on  the  other  hand, 
»  §  3.         repaired  thither^,  to  justify  himself;  a  thing  which  he  might 
easily  do,  as  there  Avere  no  accusers  to  appear  against  him; 
for  Orosius  was  no  longer  there.    John,  Bishop  of  Jerusalem, 
is  suspected  of  having  assisted  Pelagius  to  choose  so  favour- 
able a  time. 
« Ibid. 0.25.      Pelagius^,   in  order  to  insinuate  himself  into  the  good 
§  ^^-  opinion  of  the  Bishops  of  the  Council,  boasted  of  being 

united  in  friendship  with  several  holy  Bishops,  and  produced 
H'  number  of  letters,  of  Avhich  some  were  read;   amongst 
others  a  short  letter  from   St.  Augustine,  which  really  ex- 
pressed much  friendship  to  him,  but  contained  an  implied 
'E  p.  1 46.  exhortation  to  acknowledge  the  necessity  of  grace  ^.     This 
Pei^c^'^26    ^^^^cr  was  written  about  two  years  before,  at  a  time  when 
§  51.  ■ 


BOOK  xxiii.l       ECCLESIASTICAL  HISTORY.  255 

St.  Augustine,  though  akeady  informed  of  his  errors,  had  a.  d.  415. 
still  some  hopes  of  reclaiming  him.  At  last  it  became  neces- 
sary to  read  the  memorial  of  the  Bishops  Heros  and  Lazarus ; 
and  as  the  Bishops,  who  were  judges  in  this  Council,  did  not 
understand  Latin,  they  had  it  explained  to  them  by  an 
interpreter,  while  Pelagius  gave  his  answers  in  Greek. 

The  first  article  of  accusation  against  him  ^  was,  that  he  '  c.  i.  §  2. 
had  written  in  one  of  his  books,  viz.  the  Book  of  Chapters  -,  ^  Hicr.  iv. 
''  that  a  man  cannot  be  without  sin,  unless  he  have  know-    '^ '  ^'' 
"  ledge  of  the  law."     After  this  had  been  read,  the  Council 
said,  "  Have  you  pubhshed  this,  Pelagius?"     He  replied,  "  I 
"  have  said  it,  but  not  in  the  sense  they  take  it.     I  did  not 
"  say  that  he  who  has  the  knowledge  of  the  law  cannot  sin, 
"  but  that  he  is  assisted  by  the  knowledge  of  the  laAv  to  avoid 
"  sin ;  as  it  is  written  ^,  '  He  hath  given  unto  them  the  help  of '  is.  8.  20. 
"  '  the  law.^  "     The  Council  said,  "  What  Pelagius  has  de-  ]^vi^ov  yhp 
"  clared  is  not  different  from  the  doctrine  of  the  Church."  t'^  ^°'^^^'°-'' 
Then  they  added,  "  Let  another  article  be  read  •*."    Hereupon  *  Dc  Gcst. 
was  read  what  Pelagius  had  written  in  the  same  book,  viz.  §5/  ^'   ' 
"  that  all   men  are  guided  by  their  own  will."     Pelagius 
replied,  "  I  said  this  too,  by  reason  of  free  will.     God  assists 
"  us  to  choose  the  good ;  and  the  man  that  sins  is  in  fault, 
"  because  he  has  free  Avill."     The  Bishops  said,  "  Neither  is 
"  this  different  from  the  doctrine  of  the  Church." 

Then  was  read  a  passage  in  the  book  of  Pelagius,  where  he 
said^  that  "■  at  the  day  of  judgment,  unjust  men  and  sinners  ^  c  3.  §  9. 
"  should  not  be  forgiven,  but  should  burn  in  everlasting  fire." 
His  accusers  had  taken  notice  of  these  words,  because  he  did 
not  distinguish  those  sinners  who  should  be  saved  through 
the  merits  of  Christ,  from  those  who  should  be  condemned. 
But  as  there  was  no  one  there  to  oblige  him  to  explain  him- 
self, he  only  replied  that  he  had  said  this  according  to  the 
Gospel,  where  it  is  wi'itten  of  sinners  *',  "  These  shall  go  away  ^  Matth.  25. 
"  into  everlasting  punishment ;  but  the  righteous  into  life  '^^' 
"  eternal :"  and  he  added  ^,  "  If  any  one  believes  otherwise, '  §  10. 
"  he  is  an  Origenist."     The  Council  said,  "  This  also  is  not 
"  different  from  the  doctrine  of  the  Church."    It  was  objected 
to  him^,  that  he  had  written  that  "  evil  did  not  enter  even '  c.  4.  §  12. 
"  into  the  thoughts  of  the  righteous."    He  answered,  "  I  did 
"  not  say  so,  but  I  said  that  a  Christian  ought  to  study  to 


256  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  T>.  415.  "  think  no  evil ;"  which  the  Bishops  approved.  It  was  then 
read,  that  he  had  written  that  "  the  kingdom  of  heaven  was 
"  promised  even  in  the  Old  Testament."  In  fact,  he  made 
no  difference  between  the  old  and  new  law.  Bnt,  as  he  had 
no  opponent,  he  replied,  "  This  also  may  be  proved  by  the 
"  Scriptures.  But  the  heretics  deny  it,  in  contempt  of  the 
"  Old  Testament."  By  the  heretics  he  meant  the  Manichees. 
"  As  for  me,"  continued  he,  "  I  said  this  on  the  authority  of 

'Dan. 7. 18.  "  the  Scripture,  because  it  is  written  in  the  Prophet  Daniel ', 
"  '  But  the  saints  of  the  Most  High  shall  take  the  kingdom.'  " 
The  Council  said,  "  Neither  is  this  different  from  the  faith  of 
«  the  Church." 

It  was  then  objected  that  Pelagius  had  written  in  the  same 

^  c.  6.  §  16.  book  -  that  "  man  might  be  without  sin  if  he  would ;"  and 
that,  writing  to  a  widow,  he  had  said  to  her,  "  Piety  should 
"  find  that  place  with  you,  which  it  has  not  found  elsewhere ;" 
and  other  flattering  expressions  of  the  same  kind.     And  in 
another  book  addressed  to  the  same  person,  shewing  how  the 
saints  ought  to  pray,  he  said,  "  That  man  prays  with  a  good 
"  conscience,  who  can  say,  '  Thou  knowest,  Lord,  how  pure 
"  '  are  these  hands  which  I  lift  up  unto  Thee,  and  these  lips 
"  '  with  which  I  call  unto  Thee  for  mercy .^  "    To  this  Pelagivis 
replied,  "  I  did  say  that  man  may  be  without  sin,  and  may 
"  keep  the  commandments  of  God,  if  he  will;  for  God  has 
"  given  him  power  so  to  do.     But  I  did  not  say  that  there 
"  was  any  person  who  had  never  sinned  from  his  infancy  to 
"  his  old  age ;  I  only  said  that  when  converted  from  his  sins 
"  he  might  keep  without  sin  by  his  own  laboui*,  and  by  the 
"  grace  of  God,  without,  however,  being  unchangeable  for  the 
"  time  to  come.     What  they  have  added  is  not  in  my  books, 
"  nor  have  I  ever  said  any  thing  like  it."     The  Council  said, 
"  Since  you  deny  that  you  wrote  it,  do  you  anathematize 
"  those  who  hold  it  ?  "     Pelagius  replied,  "  I  do  anathematize 
[^  stuitos]   "  them,  as  impertinent  questioners  ^,  and  not  as  heretics,  since 
[*  dogma]  "  it  is  not  an  article  of  faith  '^."     Then  the  Bishops  pro- 
nounced their  decision,  saying,  "  Since  Pelagius  has  anathe- 
"  matized  with  his  own  mouth  tliis  doubtful  and  unnecessary 
"  language,  answering,  as  is  right,  that  man  with  the  help  of 
"  God  and  grace  may  be  without  sin,  let  him  answer  also  to 
'■  the  other  articles." 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  257 

The   following   propositions  were    then    brought   forward  a.  d.  415. 
against  Pelagius,   which  were   taken  from   the  doctrine  of     xxi. 
Cselestius,  his  disciple '.    They  were,  "  That  Adam  was  created  theCoimeii 
"  mortal,  so  that  he  must  have  died,  whether  he  had  sinned  poUs'°*" 
"  or  not :  that  the  sin  of  Adam  was  prejudicial  to  himself '  Aug.  x. 
"  alone,  and  not  to  mankind  :  that  the  Law  conveys  men  into  'p?.iA-.*ii. 
"  the  kingdom  in  the  same  way  as  the  Gospel :  that  before  ^  ^^ 
"  the  coming  of  Christ  there  were  men  without  sin :  that 
"  new-born  infants  are  in  the  same  state  in  which  Adam  was 
"  before  his  sin :  that  all  mankind  do  not  die  by  the  death 
"  of  Adam,  or  for  his  sin ;  nor  rise  again  by  the  resurrection 
"  of  Christ."     In  bringing  forward  these  propositions,  it 
was  not  omitted  that  they  had  been  heard  and  condemned  at 
the  Council  of  Carthage.     Objection  was  likewise  made  to 
the  propositions  that  were  sent  from  Sicily  to  St.  Augustine, 
which  he  had  answered  in  his  book  to  Hilaiius,  viz.  "  That 
"  man  may  be  without  sin,  if  he  will :  that  infants  without 
"  Baptism  have  eternal  life :  that  unless  the  rich  after  Bap- 
"  tism  renounce  every  thing,  the  good  they  seem  to  do  avails 
"  them  nothing,  and  they  cannot  have  the  kingdom  of  God.'^ 
Pelagius  made  answer  to  these  objections ;   '•  As  to  man^s 
"  being  without  sin,  that  has  been  already  spoken  of :  as  to 
"  those  who  were  without  sin  before  the  coming  of  our  Lord, 
"  I  too  say  that  before  His  coming  there  were  men  who 
"  lived  a  holy  and  righteous  life,  as  the  Holy  Scriptures  teach 
"  us.     As  to  the  rest,  my  adversaries  themselves  bear  witness 
"  that  I  did  not  say  it ;  and  I  am  not  obliged  to  answer  it : 
"  nevertheless,   for  the   satisfaction   of  this  holy   Council   I 
"  anathematize  those  who  either  do  maintain,  or  ever  have 
"  maintained  it."     After  this  reply  the  Council  said,  "  Pe- 
"  lagius,  here  present,  has  well  and  sufficiently  answered  these 
"  articles,  anathematizing  what  is  not  his  own." 

It  was  objected  that  Pelagius  said  that  "  the  Church  is 
"  here  without  spot  or  wrinkle'."     He  replied*,  "  I  said  it,  ^0.12. §27. 
"  because  the  Church  is  purified  by  Baptism,  and  because  it    ^  "  ' 
"  is  the  will  of  the  Lord  that  it  so  remain."     The  Council 
said,  "  We  approve  this  also."     Then  there  were  objections 
made  against  some  propositions  in  the  book  of  C?elestius\  ^  c  i3.§  29. 
taking  the  sense  rather  of  every  article  than  the  words.     The 
first  was,  "  That  we  do  more  than  is  required  of  us  by  the 


2.58  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  P.  415.  "  Law  and  the  Gospel."     To  which  Pelagius  replied,  "  They 

"  have  cited  this  as  though  it  were  our  own,  but  we  said  it  iu 

"  accordance  with  the  words  of  St.  Paul  on  virginity ;  '  I  have 

'  1  Cor.  7.  "'no  commandment  of  the  Lord  ^' "     The  Council  said, 

»•  a  rpi^jg  jg  likewise  received  by  the  Church." 

2  c.  14.  §30.  After  tliis'-^,  other  objections  were  made  against  Pelagius, 
on  some  capital  articles  of  Cselestius,  viz.  "  That  the  grace  of 
"  God  and  His  assistance  is  not  given  for  every  particular 
"  action,  but  tliat  it  consists  in  free  will,  or  in  the  law  and 
"  the  doctrine."  And,  moreover,  "  that  the  grace  of  God  is 
"  given  according  to  our  deserts ;  because,  were  He  to  grant  it 
"  to  sinners,  it  would  seem  to  be  unjust."  From  whence  he 
concluded,  "  Therefore  grace  itself  depends  on  my  will  to  be 
"  worthy  or  unworthy  of  it.  For  if  we  do  all  things  through 
"  grace ;  when  we  are  overcome  by  sin,  it  is  not  we  who  are 
"  overcome,  but  the  grace  of  God,  which  unconditionally 
"  willed  to  assist  us,  but  could,  not."  And  again,  "  If  it  be 
"  the  grace  of  God  which  makes  us  overcome  sin,  it  is  there- 
"  fore  His  fault  when  we  are  overcome ;  because  He  either 
"  absolutely  could  not,  or  would  not  preserve  us  from  it." 
To  this  Pelagius  replied,  "  Whether  these  be  the  sentiments 
"  of  Cselestius,  is  for  those  who  say  it  to  inquire ;  for  my  part 
"  I  never  held  that  doctrine,  but  do  anathematize  him  who 
"  holds  it."     The  Council  said,  "  The  holy  Council  receives 

['  reproba  "  you,  since  you  condemn  these  reprobate  words  ^." 

This  other  proposition  of  Cselestius  was  likewise  objected 

^c.i4.  §32.  to  Pelagius"*,  viz.  "That  each  man  may  possess  all  virtues 
"  and  graces,"    by  which,   it  was   argued,   the   diversity  of 

=  1  Cor.  12.  graces,  taught  by  the  Apostle -^  is  destroyed.     Pelagius  re- 

^^'  plied,  "We  did  say  it,  but  they  maliciously  and  ignorantly 

"  find  fault  with  it ;  for  we  do  not  destroy  the  diversity  of 
"  graces,  but  we  say  that  God  gives  all  the  graces  to  him 
"  who  is  worthy  of  receiving  them,  as  He  gave  them  to  the 
"  Apostle  St.  Paul."     The  Council  said,  "  You  have  under- 

[«  conse-     "  stood  fitly ",  and  in  the  sense  of  the  Church,  the  gift  of 

quenter]     ,,  g^aces  of  wliich  the  Apostle  speaks." 

Objections  were  also  made  against  these  articles  of  the 

'  C.18.  §42.  book  of  Cselestius'',  viz.  "  That  those  only  who  are  absolutely 
"  without  sin,  can  be  called  the  children  of  God."  From 
whence  it  followed  that  even  St.  Paul  was  not  a  child  of 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  259 

God,  inasmuch  as  lie  says  that  he  is  not  as  yet  perfect '.  A.  D.  4i5. 

"  That  forsretfiihiess  and  isruorance  are  not  of  the  nature  of '  Philip.  3. 

"  sin,  because  they  are  not  vokmtary,  hut  necessary  2.     That  [^"cf.Levit. 

"  there  is  no  free  will,  if  it  be  in  need  of  the  assistance  of '*'■' 

"  God  j  because  it  depends  on  the  will  of  every  man  to  act 

"  or  not  to  act.     That  our  victory  proceeds  not  from  the 

"  assistance  of  God,  but  from  free  will;"  which  Caslestius 

expressed  in  the  following  manner  :  "  The  victory  is  our  own, 

''  because  we  took  up  arms  through  our  own  will ;  as  on  the 

"  contrary,  it  is  our  own  fault  when  we  are  overcome,  since 

"  we  neglected  voluntarily  to   arm  om^selves."     He  quoted 

these  words  of  St.  Peter ^  :  "  We  are  partakers  of  the  Divine^  2 Pet.  1.4. 

"  Nature ;"  from  whence  he  concluded  that  if  the  soul  cannot 

be  free  from  sin,  God  likewise  is  subject  to  sin;  since  the 

soul,  which  is  a  part  of  Him,  is  subject  to  sin,     Cselestius 

said  besides,  "  that  forgiveness  is  not  granted  to  penitents 

"  according  to  the  grace  and  mercy  of  God,  but  according  to 

"  the  merits  and  works  of  those  who,  through  repentance^ 

"  render  themselves  worthy  of  mercy." 

These  things  being  read,  the  Council  said^,  "What  saith*  c.19.  §4.3. 
"  the  IMonk  Pelagius,  here  present,  to  these  articles  ?  For 
"  the  Holy  Council  and  the  Holy  Catholic  Church  condemn 
"  this  doctrine."  Pelagius  answered,  "  I  repeat  again,  these 
"  propositions,  by  the  very  testimony  of  my  adversaries,  are 
"  not  mine,  and  therefore  it  is  not  my  business  to  answer 
"  them.  What  I  have  owned  to  be  mine,  I  maintain  is  good ; 
"  what  I  have  said  not  to  be  mine,  I  reject,  according  to  the 
"  judgment  of  the  Holy  Church,  in  pronouncing  anathema  to 
"  him,  whosoever  he  be,  that  contradicts  the  doctrine  of  the 
"  Holy  Catholic  Church.  Por  I  believe  in  the  Trinity  of 
"  One  Only  Substance,  and  in  all  other  things,  according  to 
"  the  doctrine  of  the  Church ;  if  any  one  believe  otherwise, 
"  let  him  be  anathema.^' 

The  Council  said'^,  "Since  we  are  satisfied  with  the  de- '  c.-2o.  §44, 
"  claration  of  the  Monk  Pelagius,  here  present,  who  approves 
"  of  the  Holy  Doctrine,  and  condemns  whatsoever  is  con- 
"  trary  to  the  faith  of  the  Church,  we  declare  him  to  be  in 
"  the  communion  of  the  Cathohc  Church."  Thus  ended  the 
Council  of  Diospolis.  Pelagius  was  acquitted,  because  he 
appeared  to  be  a  Catholic ;  but  his  doctrine  was  condemned 
s2 


260  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  D.  415.  by  the  Council,  and  he  liimself  was  obHged  to  condemn  it. 

It  is  true,  indeed,  that  he  did  it  only  in  words ;  for  he  did 

not  change  his  opinions,  but  deceived  the  Bishops. 

XXTT.  John  of  Jerusalem  was  at  this  Council  when  he  received 

^eve^dion  ^^^  news  of  the  discovery  of  the  reliques  of  St.  Stephen  ^ 

LiR^fan        Within   twenty   miles  of   Jerusalem  was    a    village   named 

'Marc.Chr.  Qaphargamala,  that  is  to  say,  the  Town  of  GamalieP.     It 

"^  Luc.  Ep.  was  governed  by  a  Priest,  named  Lucian,  a  holy  and  devout 

App.Tt '^"'  man.      On  a  Friday,  the  third  of  the  nones  of  December, 

ai^'^415       under  the  tenth  Consulate  of   Honorius,  and  the   sixth  of 

§/^-  Tbeodosius,  at  the  third  hour  of  the  night;  that  is  to  say,  on 

ap!'pho't.    the  third  of  December,  in  the  year  415,  at  nine  o'clock  in  the 

i'n  fin!^^*     evening,  Lucian  was  sleeping  in  his  bed  in  the  Baptistery, 

where  he  commonly  lay,  in  order  to  keep  watch  over  the 

sacred  vessels  of  the  Church.     Being  half  awake,  he  saw  a 

tall  old  man  of  fair  appearance,  with  a  long  white  beard, 

clothed  in  a  white  robe,  inwrought  with  small  plates  of  gold 

containing  within  them  crosses,  and  holding  a  golden  rod  in 

his  hand.     This  person  drew  near  to  Lucian,  and  standing 

at  his  right  hand,  struck  him  with  his  golden  rod,  saying, 

"  Lucian,  Lucian,  Lucian  V     Then  he  said  to  him  in  Greek, 

"  Go  to  Jerusalem,  and  say  to  Bishop  John,  '  How  long  shall 

we  be  shut  up  ?     Open  speedily  our  tomb,  where  he  our 

neglected  reliques,  that  God  may  by  us  open  to  the  world 

the  gates  of  His  clemency.'     I  am  not  troubled  so  much 

"  for  myself,  as  for  the  Saints  who  are  with  me."     Lucian 

Luc.  Ep.  answered "',  "  Who  art  thou,  my  lord,  and  who  are  those  that 

^'  "are  with  thee?"      He  replied,  "I  am  Gamaliel,  who  in- 

"  structed  the  Apostle  St.  Paul  in  the  law ;  and  with  me,  on 

"  the  east  side  of  the  tomb,  lieth  my  lord  Stephen,  who  was 

"  stoned  by  the  Jews,  without  the  north   gate.     There  he 

"  remained  one  day  and  one  niglit,  according  to  the  orders 

"  of  the  impious  Priests,  that  his  body  might  be  devoured 

"  by  the  beasts ;  but  neither  beast  nor  bird  touched  it.     I 

"  sent  by  night  to  the  faithful,  whom  I  knew  at  Jerusalem ; 

"  I  exhorted  them,  I  supplied  the  necessary  expense,  and 

"  persuaded  them  to  bring  away  his  body  secretly  in  my 

"  chariot,  and  bear  it  to  this  place  in  my  house.     There  I 

"  celebrated  his  funeral  during  forty  days,  and  afterwards 

"  caused  him  to  be  laid  in  my  tomb  at  the  east.     Nicodemus 


tc   i 


BOOK  xxiii.]       ECCLESIASTICAL  HISTORY.  261 

"  also  lieth  there,  in  another  coffin,  he  who  came  by  night  A. 


"  unto  our  Saviour  Jesus,  and  was  baptized  by  His  disciples. 
"  When  the  Jews  discovered  it,  they  deprived  him  of  his 
"  dignity,  excommunicated  and  banished  him  from  Jeru- 
"  salem.  I  received  him  into  my  house  in  the  country,  there 
"  I  fed  and  maintained  him  to  the  end  of  his  life,  then 
"  buried  him  honourably  near  Stephen.  There  also  I  buried 
"  my  son  Abibas,  who  died  before  me,  at  the  age  of  twenty 
"  years,  after  ha\dng  received  with  me  the  Baptism  of  Christ. 
"  He  is  in  the  third  coffin,  which  stands  higher  up,  where  I 
"  was  also  placed  after  my  death.  My  wife  Ethna,  and  my 
"  eldest  son  Selemias,  not  being  willing  to  embrace  the 
"  faith  of  Christ,  were  buried  in  another  ground  belonging 
"  to  their  mother,  called  Capharsemelia."  Lucian  asked  him, 
"  Where  shall  we  look  for  you  ?  "  Gamaliel  replied,  "  In  the 
"  suburb,  which  is  named  Delagabri  \"  ['  i-  e.  vi- 

Lucian,  on  waking,  made  the  following  prayer  * :  "  Lord  -^  c.  4. 
"  Jesus,  if  this  vision  come  from  Thee,  grant  that  I  may  see 
"  it  again  a  second  and  a  third  time.^'  He  then  began  to 
fast  on  bread  and  water,  and  continued  till  the  Friday  fol- 
lowing. Gamaliel  appeared  again  to  him,  in  the  same  form 
as  before,  and  said,  "  Why  hast  not  thou  been  to  acquaint 
"  the  holy  Bishop  John  ? "  Lucian  replied,  "  I  feared,  my 
"  lord,  lest,  if  I  went  to  him  on  the  first  vision,  I  might  seem 
"  an  impostor."  Gamaliel  said,  "  Obey,  obey,  obey  \"  and 
then  added,  "  Since  thou  hast  asked  me  where  our  reliques 
"  are,  pay  attention  to  what  thou  shalt  now  see."  And  imme- 
diately he  brought  four  baskets,  three  of  gold  and  one  of 
silver.  The  three  golden  baskets  were  full  of  roses,  two  of 
white  roses,  and  the  third  of  red ;  the  silver  basket  was  filled 
with  saffron  of  a  delicious  odour.  Lucian  asked  what  these 
were.  Gamaliel  said,  "  These  are  our  reliques :  the  red  roses 
"  are  Stephen,  who  lieth  at  the  entrance  of  the  sepulchre ; 
"  the  second  basket  is  Nicodemus,  who  is  near  the  door ; 
"  the  silver  basket  is  my  son  Abibas,  who  departed  from  the 
"  world  without  stain ;  his  basket  is  joined  to  mine."  Having 
spoken  these  words,  he  disappeared. 

Lucian  ^,  on  waking,  gave  thanks  to  God,  and  continued  '  c.  6. 
his  fasting.     In  the  third  week,  on  the  same  day,  and  at  the 
same  hour,  Gamaliel  appeared  again  to  him,  threatening  him. 


262  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  D.  415.  and  upbraiding  him  Avitli  his   neglect.     "  Seest  tliou  not/' 

said  he,  "  the  drought  which  afflicts  the  world  ?     Dost  thou 

"  not  consider   that  there  are  in  the  desert  many   Saints 

"  better  than  thou,  whom  we  have  left  and  chosen  thee,  that 

"  thou  mayest  make  us  known?     For  this  reason  have  we 

"  brought  thee  from  another  town  to  be  Priest  of  this  place.'' 

Lucian,  being  now  terrified,  promised  him  that  he  would  not 

defer  it  any  longer.     After  this  he  had  another  vision.     He 

thought  himself  at  Jerusalem,  and  that  he  was  relating  his 

vision  to  the  Bishop  John,  who  said  to  him,  "  If  it  be  so,  I 

[ '  carrus]    "  must  take  this  great  ox,  which  is  fit  both  for  the  waggon  ^ 

"  and  the  plough,  and  leave  you  the  others,  with  the  land. 

"  It  is  better  that  this  be  in  a  large  city ;  the  others  will 

"  suffice  for  you." 

XXIII.         After  this  last  vision  -,  Lucian  repaired  to  Jerusalem,  and 

of  ttifT^'^   related  all  to  Bishop  John,  excepting  this  last  part  about  the 

st'ste^h°ii  to^sat  ox.     For  he  had  understood  him  to  mean  St.  Stephen, 

"  c.  6.         whose  reliques  the  Bishop  would  require  of  him,  in  order  to 

place  them  in  the  church  of  Sion,  which  was  signified  by  the 

great  waggon.     He  wished  therefore  to  see  if  the  Bishop 

would  speak  to  him  of  it.     The  Bishop  John  wept  for  joy, 

and  praised  God  ;  then  he  said,  "  If  it  be  so,  my  beloved 

"  son,  I  must  translate  from  thence  the  ever-blessed  Stephen, 

"  first  Martyr  and  first  Deacon ;"  and  he  added,  "  Go  and 

[^  the  usual  "  dig  under  a  heap  of  stones^  which  is  in  the  field;  and  if 

grave  r^**    "  jo^  ^^^  the  reliques,  give  me  notice."    Lucian  replied,  "  I 

Baron.]       a  \^^yQ  already  walked  in  that  field,  and  in  the  middle  of  it  I 

''  saw  a  heap  of  small  stones ;  I  thought  they  were  there." 

The  Bishop  answered,  "  Go,  as  I  liaA  e  said  to  you  :  and  if  you 

"  find  them,  do  you  stay  there  to  watch  the  place,  and  send 

"  me  notice  by  a  Deacon,  that  I  may  repair  thither."    Lucian 

returned  to  his  village,  and  summoned  all  the  inhabitants  by 

a  public  crier,  to  meet  on  the  next  day  in  the  morning,  to 

dig  up  this  heap  of  stones. 

On  the  next  day,  as  he  was  going  to  dig  up  the  place,  he 
found  a  Monk,  named  Migetius,  who  was  relating  to  all  the 
"  c.  7.  brethren  a  vision  which  he  had  seen  that  same  night*.  Lucian 
called  him,  and  asked  what  he  had  seen.  Migetius  was  a 
simple  man,  of  a  pure  life.  Gamaliel  had  appeared  to  him  in 
the  same  manner  as  he  had  done  to  Lucian,  Avho  recognised 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  263 

all  his  tokens,  aud  liad  ordered  him  to  say  to  Lncian,  "  You  a.  p.  415. 

"  laboiu"  in  vain  at  that  heap  of  stones ;   we  are  there  no 

"  longer ;  we  were  laid  there  when  our  funeral  was  celebrated 

"  according  to  the  ancient  custom,  and  that  heap  of  stones 

"  was  the  mark  of  mourning.     Search  for  us  on  the  other 

"  side,  in  a  place  called  in  Syriac  Debatalia'.^^     "Accord-  ['  i.e.  vi- 

"  ingly,"   continued  Migetius,   still  relating  his  Adsion,  "  I  fortium] 

"  was  in  this  field,  and  saw  there  a  monument  neglected  and 

"  ruinous,  where  were  three  golden  couches,  one  of  them 

"  higher  than  the  others ;  on  this  were  laid  two  men,  an  old 

"  man  and  a  young  one,  and  one  man  on  each  of  tl^  other 

"  two.     He  that  was  on  the  upper  couch  said  to  me,  '  Go, 

"  '  tell  the  Priest  Lucian,  that  we  were  masters  of  this  place  ; 

"  '  if  thou  wilt  find  the  great  and  just,  he  lieth  on  the  east.^  " 

Lucian,  haAdng  heard  this  narrative  of  the  Monk  Migetius, 

praised  God  that  he  had  yet  another  witness  of  his  revelation. 

Having  therefore  dug  up  the  heap  of  stones  to  no  purpose  ^, '  c.  8. 
they  went  to  the  monument  indicated  by  Migetius,  and  after 
digging  up  the  earth,  they  found  three  coffins  and  a  stone, 
on  which  were  written  in  very  large  characters,  Cheliel, 
Nasuam,  Gamaliel,  Abiba^.  The  two  first  were  the  names  ['  Cod. 
of  Stephen  and  Nicodemus,  translated  into  Syriac.  Lucian 
immediately  sent  to  acquaint  Bishop  John  with  this,  who  was 
then  at  Diospolis  at  the  Council.  John  took  with  him  two 
other  Bishops,  who  were  there  present,  viz.  Eutonius  of 
Sebaste,  and  Eleutherius  of  Jericho,  and  went  to  the  place 
where  the  reliques  were  found.  As  soon  as  they  opened  the 
coffin  of  St.  Stephen,  the  earth  shook,  and  there  issued 
from  the  coffin  an  odour  so  delicious  that  no  one  ever  re- 
membered to  have  perceived  any  thing  like  it.  A  multitude 
of  people  had  assembled,  amongst  whom  were  many  persons 
affiicted  with  various  distempers.  Seventy-three  of  them 
were  healed  on  the  spot  by  that  odour.  Some  were  delivered 
fi'om  evil  spirits,  others  from  issues  of  blood ;  others  from  the 
king^s-evil,  and  other  tumours;  from  fistulas,  from  fevers, 
from  epilepsy,  from  head-aches,  and  pains  in  the  bowels. 
They  kissed  the  holy  reliques,  and  closed  them  up  again; 
then  singing  psalms  and  hymns,  they  carried  those  of 
St.  Stephen  to  the  church  of  Sion,  where  he  had  been  or- 
dained Deacon;  but  some  small  parts  of  them  were  left  at 


2G4  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  P.  4\5.  Caphargamala.  The  body  of  St.  Stephen  was  reduced  to 
dustj  excepting  the  bones^  which  were  all  entire,  and  in  their 
natural  position.  This  translation  was  performed  on  the 
'  c.  9.  seventh  of  the  calends  of  January',  that  is  to  say,  on  the 
twenty-sixth  of  December,  the  day  on  which  the  Church  has 
ever  since  honoured  the  memory  of  St.  Stephen.  Never- 
theless, that  discovery  is  commemorated  on  the  third  of 
August,  for  which  it  is  not  easy  to  assign  a  reason.  During 
the  very  time  in  which  this  translation  was  effected,  there 
fell  abundance  of  rain,  and  relieved  the  drought  with  which 
the  country  had  been  afflicted. 

The  Priest  Lucian  gave  part  of  the  reliques  of  St.  Stephen, 
which  he  had  kept,  to  Avitus,  a  Spanish  Priest,  who  had  been 
some  time  in  Palestine ;  and,  at  his  request,  wrote  a  plain 
and  faithful  account  of  the  manner  in  which  he  had  found 
these  holy  bodies.     Avitus  translated  it  into  Latin,  and  sent 
it  by  Orosius,  with  some  of  the  reliques  of  St.  Stephen,  that  is 
to  say,  some  of  the  dust  of  his  flesh  and  nerves,  and  a  few 
solid  bones,  to  Palconius,  Bishop  of  Braga  in  Lusitania,  with 
a  letter  addressed  to  himself,  his  clergy,  and  his  people,  to 
console  them  in  their  calamities,  occasioned  by  the  incursions 
of  the  Barbarians.     His  letter  is  still  extant,  together  with 
his  translation  of  the  narrative  of  Lucian. 
XXIV.         About  this  time  there  were  several  discoveries  of  reliques 
st!^Za"cha-^  made  in  the  East.   The  reliques  of  the  Prophet  Zachariah  were 
riah.  found  in  Palestine,  in  a  village  called,  from  his  name,  Caphar- 

*  Soz.9.17.  zachariah,  belonging  to  the  territory  of  Eleutheropolis^.  This 
holy  Prophet  appeared  to  a  slave  named  Calemerus,  who  had 
the  superintendence  of  those  lands  for  his  master ;  and  shew- 
ing him  a  certain  garden,  said  to  him,  "  Dig  here  within  two 
"  cubits  of  the  hedge  which  lies  on  the  road  to  the  town  of 
"  Bittherebis ;  you  will  find  a  double  coffin,  one  of  wood,  in- 
"  closed  in  another  of  lead,  standing  in  a  crystal  vessel  filled 
"  with  water,  and  two  serpents  of  a  moderate  size,  gentle 
"  and  without  venom."  In  obedience  to  the  command  of 
the  Prophet,  Calemerus  went  to  the  place  indicated,  and 
discovered  the  sacred  coffin  by  the  signs  just  mentioned. 
There  the  Prophet  was  seen  clothed  in  a  white  robe,  being, 
as  it  was  supposed,  in  priestly  attire.  Under  his  feet,  without 
the  coffin,  was  laid  a  child  in  royal  burial ;    for  he  had  a 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  265 

crown  of  gold  on  his  head,  sandals  of  gold,  and  I'ich  apparel,  a.  d.  415. 
As  the  learned  men  were  at  a  loss  to  decide  who  this  child 
conld  be ;  Zachariah,  superior  of  the  monastery  of  Gerara, 
said  that  he  had  read  an  old  Hebrew  book,  no  part  of  the 
Holy  Scriptures,  in  which  it  was  said  that  when  King  Joash 
put  to  death  the  Prophet  Zachariah ',  a  son  of  his,  whom  he  '  2  Chr.  24. 
tenderly  loved,  died  suddenly  seven  days  after.     The  king 
looked  upon  this  as  a  Divine  punishment,  and  caused  his  son 
to  be  buried  at  the  feet  of  the  Prophet,  as  if  to  make  him 
an  atonement.     This  explanation  supposes  that  the  Prophet 
Zachariah,  whose  reliques  were  found,  was  the  son  of  Jehoiada, 
and  not  the  son  of  Barachiah,  whose  prophecy  we  have.    The 
body  of  the  Prophet  was  perfectly  entire,  though  it  had  been 
lying  under  ground   so  many  ages.     He  was  shaved  very 
close ;  had  a  straight  nose,  a  beard  of  moderate  size,  a  small 
head,  eyes   somewhat   sunk,  and   overshadowed   with   very 
thick  eye-brows.     These  are  the  words  of  Sozomen,  whose 
history   ends   here,   that   is   to    say,   what  we   have   left  of 
it.     He  afterwards  gave  an  account  of  the  discovery  of  the 
reliques  of  St.  Stephen^,  and  continued  his  narration  to  the «  Soz.9.16. 
year  439,  and  the  seventeenth  Consulate  of  Theodosius  the 
Younger,  under  whose  government  he  wrote'.    St.  Cyril  also,  'ibid.Praef. 
Bishop  of  Alexandria,  translated  the  reliques  of  the  blessed 
Martyrs  Cyrus  and  John  to  Manuthe  near  Canopus,  to  com-  et  Joh.  a^' 
plete  the  destruction  of  the  power  of  the  evil  spirits  there-*,      j^^-  ^^ 
About  the  same  time  St.  Cyril  expelled  the  Jews  from     xxv. 
Alexandria  on  the  following  occasion^.     One  day,  as  Orestes,  o/the  Jews 
governor  of  the   city  ^,  was  making  proclamations  ^  in  the  fro^A't^x- 
theatre,  several  Christians,  who  were  attached  to  the  Bishop,  5  socr.7.13. 
drew  near  to  hear  the  ordinances  of  the  Governor ;    and  Pr^felt.^^^^ 
among  others,  a  certain  man  named  Hierax,  who  was  master  V  ■^oxireiav 
of  a  grammar  school  ,  a  zealous  auditor  of  the  Bishop,  and  a  v.notVal.] 
most  active  man  in  exciting  plaudits  in  his  sermons  \     The  L   ^pwa- 

o    r  ^  TttJi'  Toiii'  ire- 

Jews,  always  hostile  to  the  Christians,  and  at  that  time  par-  ?«;/.  v.  not. 

.  •         Val  1 

ticularly provoked  on  the  subject  of  certain  dancers,  seeing        -' 
Hierax  in  the  theatre,  immediately  cried  out  that  he  only 

'  The  Christians  of  this  period  were  see  Bingham,  14.  4.  §  27,  28.     It  fre- 

accustoined  to  give  outward  expression  quently,    however,    as    might    be    ex-    ■ 

to  the  feelings  excited  by  the  preacher,  pected,    produced    evil    consequences, 

whetlier  of  approbation,  excitement,  or  and    it    was    discountenanced   by    St. 

sorrow.     For  instances  of  this  practice  Chrysostom,  Homil.  30  in  Act.  torn.  ix. 


266  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  D.  415.  came  to  excite  a  tumult.  Orestes  had  been  long  offended 
at  the  power  of  the  Bishops,  which  lessened  that  of  the 
governors,  and  therefore  belie-vdng  that  St.  Cyril  meant  to 
control  his  ordinances,  he  caused  Hierax  to  be  seized,  and 
scourged  pubKcly  in  the  theatre.  When  St.  Cyril  heard 
this,  he  sent  for  the  principal  Jews,  and  threatened  them 
with  severe  punishments,  luiless  they  gave  over  raising 
tumults  against  the  Christians ;  but  this  only  exasperated  the 
multitude  the  more.  They  resolved  to  attack  the  Christians 
by  night,  and  having  taken  for  a  sign  of  recognition  among 
themselves  rings  made  of  the  bark  of  young  palm-branches, 
they  cried  through  the  city  that  the  church  of  Alexandria 
was  on  fire.  The  Christians  repaired  thither  from  all  parts, 
and  the  Jews  fell  upon  them,  and  killed  a  great  number  of 
them.  On  the  next  day  the  authors  of  this  massacre  were 
discovered,  and  St.  Cyril  went  with  a  great  body  of  people  to 
the  Jews'  synagogues,  and  having  taken  possession  of  them 
he  expelled  the  Jews  from  the  city,  and  delivered  up  their 
property  to  be  plundered.  Thus  were  the  Jews  expelled 
from  Alexandria,  where  they  had  lived  ever  since  the  time 
of  Alexander  the  Great,  its  founder.  Orestes  took  this  pro- 
ceeding very  ill,  and  looked  upon  it  as  a  great  misfortune, 
that  such  a  city  should  lose  at  once  so  great  a  number  of 
inhabitants.  He  made  his  report  of  the  matter  to  the  Em- 
peror, to  whom  St.  Cyril  likewise  wrote  an  account  of  the 
crimes  of  the  Jews. 

However,  being  soHcited  by  the  people,  he  sent  to  Orestes 
to  propose  a  reconciliation,  and  conjured  him  to  agree  to  it, 
even  by  the  books  of  the  Gospels ;   but  Orestes  would  not 

'  Socr.7.14.  hear  of  it.  Then  the  Monks  of  Mount  Nitria',  who  had 
zealously  espoused  the  interest  of  the  Bisliop  Theophilus 
against  Dioscorus,  and  the  Four  Brothers,  left  their  monas- 
teries and  came  to  Alexandria,  to  the  number  of  five  hundi-ed. 
They  kept  watch  for  the  Governor  Orestes  as  he  was  going 
abroad  in  his  chariot ;  and  coming  up  to  him,  they  called 
him  pagan  and  idolater,  with  other  injui'ious  names.  Orestes 
suspecting  that  Cyril  had  laid  a  snare  for  him,  cried  out  that 
he  was  a  Christian,  and  that  he  had  been  baptized  by  the 
Bishop  Atticus  at  Constantinople  :  but  the  Monks  would 
not  hear  him,  and  one  of  them,  whose  name  was  Ammonius, 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  267 

struck  liim  on  the  lieacl  Avitli  a  stone^  which  coA'ered  him  with  A.  P.  4i5. 
blood.  His  officers,  terrified  at  the  shower  of  stones,  dis- 
persed; but  the  people  came  to  his  assistance,  and  put  the 
Monks  to  flight.  Ammonius  was  taken,  and  carried  before 
the  Governor,  who  brought  him  to  trial,  and  tortured  him  to 
death.  St.  Cyril  took  up  his  body  and  laid  it  in  a  church, 
changing  his  name  into  that  of  Thaumasius,  or  ''  Admirable," 
and  woidd  have  had  him  acknowledged  for  a  Martyr,  but  the 
wisest  among  the  Christians  did  not  approve  of  this  proceed- 
ing, and  soon  after  St.  Cyril  himself  suffered  the  affair  to 
drop  into  silence  and  oblivion. 

The  people  did  not  stop  there.  They  pretended  that 
an  illustrious  lady  named  Hypatia  prevented  the  Prsefect 
Orestes  from  being  reconciled  to  the  Bishop^.  She  was  '  Socr.7.15. 
daughter  to  the  philosopher  Theon,  and  so  learned  that  she 
excelled  all  the  philosophers  of  her  time.  She  had  succeeded 
to  the  Platonic  school,  and  taught  in  public,  so  that  people 
came  to  her  from  all  parts ;  and  we  have  several  letters  from 
Synesius  to  her,  in  which  he  acknowledges  himself  her  dis- 
ciple. Her  learning  was  attended  with  great  modesty,  which 
gained  her  much  respect  and  influence  with  the  magistrates. 
She  used  often  to  see  Orestes,  which  gave  occasion  to  the 
suspicion  that  she  incensed  him  against  St.  Cyril.  On  this 
a  set  of  A-iolent  men,  headed  by  a  Reader  named  Peter, 
watched  for  her  one  day,  as  she  was  going  home  to  her 
house,  pulled  her  out  of  her  carriage,  and  di'agged  her  to  the 
church  called  Csesareum ;  they  stripped  off  her  clothes,  killed 
her  with  the  blows  of  broken  pots^,  tore  her  to  pieces,  and  [^  harpi- 
burned  her  limbs  at  a  place  called  Cinaro.  "  This  action,"  ''"'^ 
says  the  historian  Socrates,  "  brought  great  reproach  upon 
''  Cjxil,  and  on  the  Church  of  Alexandria ;  for  such  acts  of 
"  \iolence  are  very  far  removed  from  Clu-istianity."  Then 
he  adds,  "  This  happened  in  the  fourth  year  of  the  Episcopate 
"  of  Cyril,  under  the  tenth  Consulate  of  Honorius,  and  the 
"  sixth  of  Theodosius,  in  the  month  of  March,  duiing  the 
"  Fasts,"  that  is,  in  the  Lent  of  the  year  415. 

It  is  thought  that  these  disorders  at  Alexandria  were  the  A.  D.  4i6. 
occasion  of  a  law  of  Theodosius,  of  the  month  of  October,  in 
the  year  416,  for  suppressing  the  disorders  of  the  Parabolani^  '  Cod.  xh. 
This  was  a  name  given  to  the  clergy  of  the  lowest  order,  who  deEpisc' 

42. 


268  ECCLESIASTICAL  HISTORY.       [book  xxm. 

A.D.  416.  were  appointed  to  attend  tlie  sick,  particularly  in  contagious 
diseases,  from  which  circumstance  their  name  was  derived, 
because  it  signifies  in  Greek,  persons  who  expose  themselves. 
The  city  of  Alexandria  sent  a  deputation  to  Constantinople 
to  complain  of  them.     The  Emperor  made  a  law,  that  the 
clergy  in  general  should  take  no  part  in  public  affairs,  and 
with  regard  to  the  Parabolani  in  particular,  that  they  should 
not  exceed  five  hundred  in  number,  [and  that  they  should  be 
elected  from  among  the  poor,  by  the  companies  of  trades- 
men :]   that  their  names  should  be  delivered  in  to  the  Prae- 
['  i.  e.  the  fect  of  Alexandria',  who  should  put  others  into  the  places 
Preefect!]    of  those  who  died :  that  they  should  not  be  present  at  any 
public  shows,  or  appear  in  the  town  hall,  or  in  the  courts  of 
judicature,   except   individually  on  their  private  afi'airs,   or 
corporately  by  a  syndic.     But  this  law  was  partly  repealed 
eighteen  months  after,  on  the  third  of  February,  in  the  year 
*  Cod.  Th.  418-.     The  number  of  the  Parabolani  was  increased  to  six 
].  43.  ■     *  hundred,  and  the  choice  and  management  of  them  was  com- 
mitted to  the  Bishop  of  Alexandria'^. 
XXVI.         Porphyrius,  Bishop  of  Antioch,  died,  and  was  succeeded 
schism  of    by  Alexander,  who  had  passed  his  life  in  the  exercises  of  the 
a"d"4^i'4    I'fioii^stic  profession,  in  the  practice  of  poverty,  and  of  all  the 
virtues ;    thus   supporting  his   great   eloquence  by  his  own 
»  Theod.     example^.     He  reunited,  by  his  powerful  exhortations,  the 
party  of  the  Eustathians,  who  had  been  so  long  separated 
from  the  other  Catholics  under  the  Bishops  Paulinus  and 
Evagrius ;  and  celebrated  that  reunion  by  a  feast,  the  like 
of  which  had  never  been  seen  before.     For  being  attended 
by  all  those  of  his  communion,  both  clergy  and  laymen,  he 
went  to  the  place  where  the  Eustathians  held  their  meeting, 
and  finding  them  singing,  he  joined  the  voices  of  his  people 
with  theirs,  and  they  walked  all  together  in  procession  up  to 
the  great  church  across  the  market-place  by  the  side  of  the 

''  This  is  the  first  notice  of  Para-  "  government  always  looked  upon  these 
bolani ;  but  they  are  here  spoken  of  "  Parabolani  as  a  formidable  body  of 
not  as  a  new  order,  but  as  one  already  "  men  ;  and  accordingly  kept  a  watch- 
settled  in  the  Church.  Bingham  ob-  "  ful  eye  and  strict  hand  over  them, 
serves  of  them  "  that  being  commonly,  "  that  whilst  they  were  serving  the 
"  according  to  their  name,  men  of  a  "  Church,  they  might  not  do  any  dis- 
"  bold  and  daring  spirit,  they  were  "  service  to  the  State,  but  keep  within 
"  ready  upon  all  occasions  to  engage  "  the  bounds  of  that  office  whereto  they 
"  in  any  quarrel  that  should  happen  in  "  were  appointed."  Bingh.  3.  1).  §  4. 
"  Church  or  State  :"  so  that  "  the  civil 


Hist.  5.  35. 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  269 

river  Orontes.    The  Jews,  the  Arians,  and  the  small  remnant  a.  d.  414. 
of  the  pagans  groaned  at  this  happy  reunion.     Alexander  re- 
ceived into  his  clergy  all  those  whom  Paulinus  and  Evagrius 
had  ordained,  allowing  them  to  continue  every  one  in  his  own  ,  ^^^^^  £ 
rank^     Thus  ended  the  schism  of  Antioch,  which  had  lasted  i-^-  ^^-  23. 
eighty-five  years  from  the  time  of  the  banishment  of  St.  Eu-  ^  Theod.3.5. 
stathius,  that  is  to  say,  from  about  the  year  329,  and  conse-  ibi.  ^  ^^* 
quently  ended  about  the  year  414^  JJ^'"'^'  "• 

St.  Alexander  likewise  was  the  first  who  restored  the  name  a.  d.  415. 
of  St.  John  Chrysostom,  in  the  ecclesiastical  diptychs^.     He  ^  Theod.  5. 


acknowledged  Elpidius  of  Laodicea,  and  Pappus,  for  Bishops^,  4 1'nnoc.Ep. 

17.  al.  '19  ' 
ad  Alex. 


who  had  always  adhered  to  the  party  of  John,  and  restored  ^^  ^''  '^" 


them  to  their  churches,  without  any  examination.     He  then 
sent  a  deputation  to  Pope  Innocent,  to  acquaint  him  with 
these  happy  tidings,   and  to   desire  his  communion.      The 
Priest  Cassian,  a  disciple  of  St.  John  Chrysostom,  being  then 
at  Rome,  solicited  his  answer;  and  Pope  Innocent  ha\ing 
examined  the  writings  which  Alexander  had  sent  to  him, 
and  the  report  of  the  deputies,  approved  his  conduct  in  all 
things,  and  wrote  a  letter  to  him,  which  was  subscribed  by 
twenty  Bishops  of  Italy,  and  may  therefore  pass  for  a  synodical 
letter.    He  likewise  wrote  for  himself  a  private  letter  of  friend- 
ship to  Alexander^,  to  testify  how  pleased  he  was  with  his  >  Ep.  15. 
deputation.     He  also  sent  him  on  his  part  three  deputies,  ^  •  -  • 
Paul  a  Priest,  Nicolaus  a  Deacon,  and  Peter  a  Subdeacon; 
and  entreated  him  to  write  often  to  him,  to  retrieve  the  loss 
of  the  past  time.     Innocent  communicated  this  news  to  the 
Priest  Bonifacius^,  who  was  residing  for  him  at  the  Emperor's  «  Ep.  14. 
court  at  Constantinople,  and  who  was  himself  afterwards  Pope.  ^'"  '^'^' 
Acacius,  Bishop  of  Berrhoea,  one  of  the  principals  of  the  party 
that  opposed  St.  Chrysostom,  was  likewise  reconciled  on  this 
occasion,  and  wrote  to  the  Bishop  of  Home'',  testifying  his  '  Ep.  19. 
approval  of  all  that  Alexander  had  done,  both  in  receiving  ^ "     ' 
the  clergy  of  Paulinus  and  Evagrius,  and  in  restoring  the 
Bishops  Elpidius  and  Pappus.     St.  Innocent  referred  him  to 
Alexander,  for  an  inquiiy  into  the  sincerity  of  his  reunion, 
which  his  past  behavioui*  rendered  doubtful;  and  agreed  to 
receive  him  to  his  communion  as  soon  as  he  had  declared 
his  sentiments  by  word  of  mouth  to  Alexander. 
Peace  and  communion  being  restored  between  the  Churches 


270  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  D.  415.  of  Eome  and  Antioch^  St.  Innocent  wrote  a  decretal  letter  to 
Alexander,  concerning  some  points  of  discipline  on  wliich  he 
had  consulted  him,  in  order  to  remedy  the  disorders  intro- 
'  Ep.  18.  duced  into  tlie  East  by  heresy  and  schisms '.  The  first 
Dio^^  Ex.  article  is  concerning  the  authority  of  the  Church  of  Antioch, 
f^-       .      which,  according  to  the  Nicene  CounciP,  extended  not  only 

"  can.  b.  ^  °  '    .  _    •' 

Fieury,  11.  over   One   province,  but    over   a  Avhole    diocese'^.     "Which 
[3  v.  Supr.  "  honour  was  assigned  it,"  says  the  Pope,  "not  so  much  for 
note'a.1       "  ^^^  greatness  of  the  city,  as  because  it  was  the  first  see  of 
"  the  first  of  the  Apostles ;  and  it  would  not  yield  even  to 
"  Rome,  were  it  not  that  it  only  enjoyed  for  a  time  him  whom 
"  Eome  possessed  to  the  end^     Therefore  as  you  ordain  the 
"  Metropolitans  by  a  peculiar  authority,  I  am  of  opinion  that 
"  you  ought  not  to  suifer  the  other  Bishops  to  be  ordained 
"  without  your  consent.     You  will  send  your  letters  to  au- 
"  thorize  the  ordination  of  those  who  are  at  a  distance ;  and 
''  for  those  who  are  near,  you  will   send  for  tliem,  if  you 
"  think  proper,  to  receive  the  imposition  of  your  own  hands. 
••  c.  2.         "  The  Bishops  of  Cyprus^,  who,  to  avoid  the  tyranny  of  the 
"  Arians,  have  taken  upon  themselves  to  perform  their  ordi- 
"  nations  without  consulting  any  one,  ought  to  return  to  the 
"  observation  of  the  canons,"  that  is  to  say,  in  their  de- 
pendency on  the  Bishop  of  Antioch.     "  The  Church  does 
"  not  follow  all  the  changes  of  the  temporal  government. 
"  Therefore  if  a  province  be  divided  into  two  parts,  it  ought 
"  not  to  have  two  Metropolitans,  but  keep  to  the  ancient 
[^Supr.  18.  "  custom •\     The  clergy  of  Arians*',  or  other  heretics,  who 
«''c"T  ™  "'  "  I'eturn  to  the  Church,  ought  not  to  be  admitted  to  any 

'    "  This   new   development   of   the  Bishops  hy  their  Apostolic  origin  ;  and 

"  hierarchy  [i.  e.  the  Patriarchal  sys-  in  con.sequence,  "  the  Koman  Bishops 

"  tern]  proceeded  on  different  princi-  "  strenuously  opposed  the  opinion  that 

"  pies  in  the  two  parts  of  the  Roman  "  they  and  the  other  Patriarchs  owed 

"  empire.     In   the   East  the  divisions  "  their  preeminence  to  the  importance 

"  of  the  provinces  had,  from  the  first,  "  of  the  cities  in  which  they  resided ; 

"  been  followed  in  the  arrangement  of  "  and   hence    their   opposition    to   the 

"  their  metropolitan  government,  and  "  lionours  paid  the  Bishop  of  Constan- 

"  this  principle  of  distribution  had  be-  "  tinople,   for  which    no    other   reason 

"  come  more  and  more  fixed  by  cus-  "  was  pretended  than  his  residence  in 

"  tom.      In    the    formation    of    larger  "  the  chief  city  of  the  East."    Gieseler. 

"  hierarchical  combinations,  therefore,  i-  §  91  and  92.     St.  Peter  is  mentioned 

"  they   naturally   adhered  to   the    ])0-  as    the    first    Bishop    of   Antioch    by 

"  litical     distribution     of    the     realm  Origen   (Ilomil.   6.  in   Luc.   tom.  iii.) 

"  into  dioceses,  which  had  been  made  and  Eusebius  (Hist.  3.  36).     See  also 

"  by  Constantine."     But  the  Western  Tillemont,  tom.  i.  S.  Pierre,  §  27. 
Church  estimated  the   dignity  of  the 


BOOK  xxm.]       ECCLESIASTICAL  HISTORY.  271 

"  sacerdotal  function,  or  ecclesiastical  ministration.  For  A.  D.  415. 
"  thougli  tlieir  Baptism  is  valid,  it  does  not  confer  grace 
"  on  tliem ;  and  this  is  wliy  their  laymen  are  not  received 
"  without  the  imposition  of  hands,  in  order  to  give  them  the 
"  Holy  Spirit.^^  Pope  St.  Innocent  enjoins  Alexander  of 
Antioch  to  communicate  these  decisions  to  the  other  Bishops, 
by  reading  his  letter  to  them,  which  he  desires  may  be  done, 
if  possible,  in  a  Council. 

St.  Alexander  of  Antioch,  being  come  to  Constantinople,    xxvii. 
spoke  boldty  for  the  memory  of  St.  John  Chrysostom,  and  st.  Chry- 
nrged  the  people  to  compel  the  Bishop  Atticus  to  place  his  re!esta- 
name  in  the  diptychs,  but  he  could  not  succeed'.     Atticus  ^''*hed. 
would  not  agree  to  it  for  a  long  time  :  and  Pope  St.  Innocent  ap.'cyr.  v!' 
refused  likewise  to  grant  him  his  communion,  notwithstand-  p^^Qo  ]> 
ing  the  entreaties  of  Maximian,  a  Bishop  of  Macedonia,  who 
had  been  a  friend  to  St.  John  Chrysostom^     St.  Alexander  ^innnc.Ep. 
did  not  hold  the  see  of  Antioch  very  long,   and  was  sue-  ad  AiaxT' 
ceeded  by  Theodotus,  a  man  of  very  exact  life,  and  of  extra- 
ordinary gentleness  ^.     He  allowed  himself  to  be  persuaded  ^  Theod. 
to  reunite  to  the  Church  the  remainder  of  the  Apollinarians, 
thougli  many  of  them  professed  openly  enough  their  errors. 
The  people  obliged  him  likewise  to  place  the  name  of  St. 
John  Chrysostom  in  the  diptychs ;    but  Theodotus,  feariug 
that  Atticus  of  Constantinople  might  be  displeased  at  it,  de- 
sired Acacius  of  Berrhcea  to  write  to  him  about  it,  praying 
him  to  forgive  him  what  he  had  done  through  necessity. 
Acacius  wrote  likewise  to  St.  Cyril"*,  acquainting  him  that  ••  Cyr.  Ep. 
the  Bishop  of  Antioch  had  been  compelled  to  receive  the  p  ^07.  c. ' 
name  of  John,  that  he  had  scruples  about  it,  but  that  he 
had  done  it  to  protect  himself  against  -sdolence.     The  Priest 
who    carried    [Acacius']    letter    to    Constantinople,    spread 
among  the  people  the  cause  of  his  voyage  and  the  contents 
of  the  letter,  which  had  Hke  to  have  occasioned  great  dis- 
orders.    Atticus  was  alarmed  at  this,  and  went  to  the  Em- 
peror to  find  some  means  of  quieting  the  people,  and  restor- 
ing peace.     The  Emperor  answered  that  to  procure  so  great 
a  blessing  as  union,  there  was  no  groat  harm  in  waiting  the 
name  of  a  dead  man.     Atticus  yielded  to  this  authority,  and 
to  the  inclination  of  the  people,  and  caused  the  name  of  St. 
John  Chrysostom  to  be  set  down  in  the  ecclesiastical  register. 


272  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  D.  415.      He  likewise  wrote  immediately  to  St.  Cyril  of  Alexandria ' 
'  Cyr.  Ep.   to  justify  liis  conduct,  and  exhort  him  to  follow  his  example. 

ad  Attic.  V. 

p.  201.  "  There  are  cases/^  he  says^  "  where  we  must  prefer  the  good 
"  of  peace  to  the  strictness  of  rules ;  though  we  ought  not  to 
"  habituate  the  people  to  govern,  as  in  a  democracy.  Never- 
"  theless,  I  do  not  think  that  I  have  offended  against  the 
"  canons :  for  the  blessed  John  is  named  not  among  the 
"  deceased  Bishops  only,  but  likewise  among  the  laymen  and 

["  V.  supr.  "  Avomeu  '^.     And  there  is   a  great   difference  between  the 

22.  43  .    .  . 

note  li.]  "  living  and  the  dead,  since  they  are  even  set  down  in  dif- 
"  ferent  books.     The  honourable  funeral  of  Saul  was  of  no 

'  2  .Sam.  2.  "  prejudice  to  Da^dd^ :  Eudoxius,  the  Arian,  does  not  injure  the 
"  Apostles,  though  buried  under  the  same  Altar  "" :  Paulinus 
"  and  Evagrius,  the  authors  of  the  schism  of  Antioch,  have 
"  been  received  since  their  death  in  the  sacred  diptychs  for 

*  Cvr.  V.     "  this  long  time  past."     We  have  the  answer  of  St.  Cyril  ■*, 

in  which  he  blames  Atticus  for  having  placed  the  name  of 
John  in  the  rank  of  the  Bishops,  as  an  attempt  against  the 
canons.  And  he  was  obliged  to  speak  thus,  since  he  admitted 
the   legitimacy   of   the   Council   which   had    deposed   John. 

*  p.  205.  B.  "  You  have  been  now  so  long,"  says  he  ^,  "  on  the  throne  of 

"  Constantinople,  and  no  one  has  refused  to  join  in  your 
"  assemblies.  Who  then  are  those  whose  reunion  obliges 
"  you  to  exclude  from  the  Church,  Egypt,  Libya,  and  Penta- 
"  polls?"  These  were  the  three  promices  belonging  to 
Egypt,  in  which  St.  John  Chrysostom  was  held  to  be  lawfully 

'  p.  206.  B.  condemned.  "  Let  us  therefore,"  he  concludes  ^,  "  leave 
"  Arsacius  in  possession  of  the  next  place  after  Nectarius  of 
"  blessed  memory."     St.  Isidore  of  Pelusium  also  wrote  to 

M.ib.  1.  St.  Cyril  with  strength  and  authority  upon  this  subject'', 
exhorting  him  not  to  follow  the  passion  of  his  uncle,  and  not 
to  maintain  an  eternal  division  in  the  Church,  under  the 

'"  Eudoxius,  a  native  of  Arabissus  same   year  by  the  Semi-Arian  party, 

in  Armenia,  after  having  been  refused  lie  contrived,  however,  to  recover  the 

ordination  by  St.  Eustathius  of  Antioch,  favour   of    Constantius,    and,    on    the 

wa.s  elevated  by  the  Arians  to  the  see  triumph  of  the  Acacians  in  360,   ob- 

of  Germanicia,  a  city  on  the  confines  tained  llie  see  of  Constantinople,  which 

of  Syria,  Cilicia,  and  Cappadocia,  and  he   held  during  eleven   years    till   his 

assisted  at  the  Council  of  Antioch  in  dcatli  in  ."570,  when  he  was  buried  under 

A.  1).  341.     In  358  he  possessed  him-  the  Altar,  where  lay  the  sacred  rcliques 

self  of  the  see  of  Antioch,  but  in  con-  of  St.  Andrew,  St.  Luke,   and  St.  Ti- 

sequence  of  his  connection  with  iiecius  niothy.  Tilleniont,  torn.  vi.  les  Ariens. 
and  the  Anoniseans,  was  expelled  the 


Ep.  370. 


BOOK  xxiii.]       ECCLESIASTICAL  HISTORY.  273 

pretence  of  piety.     St.  Cyril  at  last  submitted^  and  the  Church  a.  p.  415. 
of  Alexandria,  from  the  year  419,  was  in  communion  with  the 
Roman  Church. 

Pelagius  was  still  in  the  East,  and  had  powerful  protectors  xxviii. 
there ;  amongst  others,  Theodorus  of  Mopsuestia,  whom  some  of^Mop™* 
have  even  esteemed  the  author  of  his  heresy  ^     Theodorus,  ^i'^,®''^  * 

•^  '  Pelagian. 

in  order  to  maintain  it,  wrote  five  books  -,  "  Against  those  >  Mercat. 
"  who  said  that  men  sinned  by  Nature,  and  not  by  Will ;"  Pei^intt!^' 
that  is,  against  the  Catholic  beHef  of  original  sin.     He  said,  c^^"/:^ 
that  "  the  author  of  that  heresy  came  from  the  West,  and 
"  dwelt  in  the  East.^^    He  called  him  Haram,  but  it  is  evident 
that   he   meant   St.  Jerome.      For  besides   the  doctrine   in 
question,  he  accused  him  of  having  forged  a  fifth  Gospel, 
saying  that  he  had  found  it  in  the  library  of  Eusebius  of 
Palestine.     This  is  the  Gospel  of  St.  Matthew  according  to 
the  Nazarenes,  which  St.  Jerome  quotes  often,  and  even  in 
his    dialogues    against    the   Pelagians.      Theodorus   likewise 
accused  him  of  ha\'ing  rejected  the  Septuagint  and  the  other 
ancient  versions,  to  set  up  a  new  one,  though  he  had  only 
learned  Hebrew  late  in  life,  and  had  been  taught  by  some  of 
the  most  contemptible  among  the  Jews. 

He  said  that  this  man,  ha^dng  composed  discourses  on  the 
new  heresy  which  he  had  invented,  had  sent  them  to  his 
native  country,  that  is  to  say,  into  the  West,  where  he  had 
seduced  many  persons,  and  even  whole  Churches.  These  are 
the  errors  which  he  attributes  to  him :  I.  That  men  sin  by 
nature;  not  that  nature  in  which  Adam  was  first  created, 
because  it  was  good,  and  was  the  work  of  God  ;  but  that  of 
which  he  partook  after  his  sin,  which  is  bad  and  mortal. 
That  thus  men  are  become  wicked,  and  have  sin,  in  their 
nature,  and  not  in  their  choice.  II.  That  even  new-born 
children  are  not  free  from  sin;  because,  since  the  fall  of 
Adam,  his  nature,  which  is  extended  over  his  whole  race,  is 
subject  to  sin,  "  of  which  they  adduce  for  proof,^^  says  Theo- 
dorus, "  'I  was  conceived  in  sin^,'  and  the  like  passages;  as  3  Ps.  51.  5, 
"  well  as  Baptism  and  the  Communion  of  the  Body  of  our 
"  Saviour  for  the  remission  of  sins,  since  these  are  given  even 
"  to  infants".^^    III.  That  there  is  none  righteous  among  men. 

°  "  It  is  beyond  dispute,  that  as  she       "  gave   them    the    unction  of  chrism, 
"  [the   Churcli]   baptized  infants   and      "  with   imposition   of  liands  for   Con- 


274  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  D.  415.  IV.  That  even  Jesus  Christ  our  God  was  not  pure  from 

sin,  since  He  took  upon  Him  that  nature  which  was  infected 

with  it :  though  elsewhere  they  say  that  the  incarnation  was 

not  real,  hut  only  in  appearance.     V.  That  marriage,  and  all 

that    serves   to  propagate  mankind,   are   the  works   of  the 

corrupt  nature  into  which  Adam  fell  hy  his  sin.     Such  are 

the  errors  which  Theodoras  of  Mopsuestia  ascribed  to  the 

new  heretics  of  the  West ;  hut,  in  reality,  they  are  nothing 

but  the  doctrine  of  the  Catholic  Church,  as  it  was  disfigiu-ed 

by  the  Pelagians,  in  order  to  make  it  appear  odious. 

XXIX.         Orosius  returned  from  Palestine  towards  the  spring  of  the 

Peiagms."  J^^^  416,  and  brought  some  of  St.  Stephen's  reliques  with  him. 

A.  D.  416.   jjg  -^g^g  likewise  charged  with  St.  Jerome's  answer  to  St.  Au-  . 

gustine,  concerning  his  questions  upon  the  origin  of  the  soul^ 

'  Aug.  Ep.  and  the  equality  of  sins  \     St.  Jerome  professes  much  esteem 

Hier.  Ep.    and  aflFcction  for  St.  Augustine,  but  excuses  himself  for  not 

79.  ai.  94.    answering   his   questions    at   that  juncture,  because  of  the 

difficulty  of  the  times,  and  lest,  if  they  should  not  be  of  the 

same  opinion,  the  heretics  might  take  that  opportunity  of 

calumniating  them.     It  is  likely  that  with  this  letter  Orosius 

brought  the  dialogues  of  St.  Jerome,  because  St.  Augustine 

2  Ep.  180.    soon  after  quoted  them  in  a  letter  which  he  wrote  to  Oceanus^. 

*  He  also  brought  letters  with  him  from  Heros  and  Lazarus 

^  Ep.  175.   against    Pelagius    and  Cselestius  ^.     They   mentioned  *   that 

^  Ep.  17G.   Pelagius  continued  at  Jerusalem,  and  deceived  some  people 

a .  2. 5,  4.  ^j^gpg .  ]3^^  ^j^j^^  those  who  were  able  to  see  deeper  into  his 

opinions,  resisted  him  strenuously,  and  above  all  St.  Jerome. 

In  fact,  Pelagius  had  become  bolder  after  the  Council  of 

Diospolis,  and  made  great  account  of  the  acquittal  he  had 

there  received.      Yet  he   dared  not   shew  the  Acts  of  the 

Council,  because  it  would  have  been  seen  from  them  that  he 

*  Ep.  183.  had  been  forced  to  disown  his  errors'^;  on  the  contrarj^,  he 

§  3.   ■      ■  prevented  the  publication  of  them  as  long  as  he  could,  and 

contented  himself  with  spreading  abroad  a  letter  which  he 

Aug.  X.    wrote  to  a  Priest  of  his  acquaintance  '^,  in  Avhich  he  said  that 

fourteen  Bishops,  that  is  to  say,  the  Council  of  Diospolis,  had 


de  Gest, 
Pel.  c.  30. 
§54. 


"  firmation,    so    she    immediately    ad-  Aug.  de  Pecc.  Mer.  1.  c.  20.  §  26.  and 

"  mitted  them  to  a  participation  of  the  Innoc.  Ep.  25.  al.  30.  ad  Milev.     The 

"  Eucharist,  as  soon  as  they  were  hap-  Council  of  Trent  (Sess.  21.   c.  4.)  de- 

"  tized,    and    ever    after   without   ex-  creed  that  it  was  uot  necessary  to  the 

"  ception."     Bingh.    15.  4.    §   7.     See  salvation  of  infants. 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  275 

approved  what  he  maintained^  viz.  "  that  man  may  be  Avith-  a.  d.  416. 

"  out  sin,  and  may  easily  keep  the  commandments  of  God,  if 

"  he  will.^^     But  he  did  not  say  that  he  had  added  these 

words  in  the  Council,  viz.  "  with  the  grace  of  God  ;"  and  he 

added  in  his  letter  the  word  "  easily,"  which  he  had  not  dared 

to  pronounce  in  the  Council;  on  the  contrary,  he  had  said 

that  it  was  necessary  to  labour  and  strive '.  ['  laborare 

He  even  wrote  a  short  Apology  ^,  in  which  he  defended  zare] 
himself  by  the  authority  of  that  Council,  saying,  that  he  had  de^Gest?' 
in  it  answered  the  objections  of  the  Bishops  of  Gaul,  and  had  ^^-  §  '• 
been  fully  acquitted ;  and  he  sent  that  Apology  to  St.  Au-  ai.  232.  §  7. 
gustine,  by  a  Deacon  named  Cams  ^.     St.  Augustine  suspected  *  De  Gest. 
its  truth,  and  that  Pelagius  had  only  been  absolved  by  pre-  °"  "  •  ° 
tending  to  be  a  Catholic ;  but  as  he  had  no  proofs  then  to  con- 
vict him,  he  did  not  write  upon  the  subject.     About  this  time, 
Pelagius  composed  his  four  books  "  On  Free  Will"  against 
St.  Jerome,  in  which  he  boasted  of  that  Council  ■*.     In  the  ai.  loa 
third  book  ^  he  explained  the  grounds  of  his  doctrine,  dis-  De  Pecc.^" 
tinguishiug  the  power,  the  will,  and  the  fact  ^,  that  is  to  say,  |*''i|-  ^-  ^4. 
the  action ;  and  thereby  it  might  be  seen  what  Pelagius '  De  Grat. 
meant  whenever  he  spoke  of  the  grace  or  the  assistance  of  §5. 

^^^    '  velle,  esse] 

Orosius  presented  the  letters  of  Heros  and  Lazarus  to  the     xxx. 
Council,  which  was  held,  according  to  custom,  at  Carthage  Carthage 
by  the  Bishops  of  the  Proconsular  province,  in  the  year  416.  vu^'^^'^'^' 
The  Bishops  were  sixty-eight  in  number,  and  the  chief  of 
them  were  Aurelius  of  Carthage,  who  presided,  Vincentius  of 
Culusus  and  Theasius  of  Membresa ''.     The  letters  of  Heros  '  Aug.  Ep. 
and  Lazarus  having  been  read  in  this  Council,  the  Acts  of  ad  inn. 
the  Council  of  Carthage  were  likewise  read,  in  which  Cselestius 
had  been  condemned  about  five  years  before  ^.     After  having  «  Supr.  2. 
read  them,  the  Bishops  were  of  opinion  that  the  authors  of 
this  error,  that  is  to  say,  Pelagius  and  Cselestius,  ought  to  be 
anathematized  themselves,  if  they  did  not  very  plainly  anathe- 
matize their  errors ;   in  order  that  the  sentence  thus  pro- 
nounced against  them  being  made  pviblic,  might,  at  any  rate, 
reclaim   those   whom   they  either   had   deceived,   or   might 
deceive  for  the  time  to  come,  even  if  it  had  no  effect  upon 

"    He    maintained    that    tlie    power      act  from  man  alone, 
only  was  from  God,  the  will  and  the 


276  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  D.  416.  tlie  authors  themselves ;   for  there  were   a  vast  number  of 
people,  who  by  dint  of  talking  and  disputing  drew  after  them 
'  Ep.  ]77.   the  weak,  and  wearied  even  the  most  steadfast  in  the  faith'. 

al   95.  a.d 

Inn.  §3.  The   Council  thought  fit  Ukewise  to   communicate  their 

judgment  to  the   Pope   St.  Innocent,  in  order  to  join  the 

2  Ep.  175.  apostolical  authority  to  their  own^.  And  the  rather,  because 
the  Bishops  in  Africa  were  informed  that  Pelagius  had  several 

'  Ep.  177.    people  of  his  party  at  Rome^   where  he  had  lived  a  long 

^  "■  time ;  some  of  whom  supported  his  doctrine,  but  the  greater 

part  did  not  believe  it  to  be  such  as  it  was  represented,  chiefly 
by  reason  of  the  Council  of  Diospolis,  in  which  it  was  pre- 
tended that  he  had  been  absolved.  Accordingly,  the  Bishops 
of  the  Council  of  Carthage  wrote  a  synodical  letter  to  the 
Pope,  to  which  they  annexed  the  letters  of  Heros  and  Lazarus, 
with  the  Acts  of  this  last  Council,  comprising  also  those  of 
the  Council  of  the  year  412.  In  these  letters  they  mention 
the  principal  errors  of  Pelagius,  which  they  refute  concisely 
by  the  authority  of  the  Scripture ;  and  they  conclude  in  the 

^  Ep.  175.  following  manner^:  "Although  Pelagius  and  Caelestius  dis- 
"  own  the  doctrine  and  the  writings  produced  against  them, 
"  without  its  being  possible  to  convict  them  of  falsehood, 
"  nevertheless  we  must  anathematize  in  general,  whosoever 
"  teacheth  that  human  nature  is  sufficient  to  escape  sin,  and 
"  perform  the  commandments  of  God,  in  that  he  thus  shews 
"  himself  an  enemy  to  His  grace,  which  is  so  plainly  declared 
"  by  the  prayers  of  the  Saints ;  and  moreover,  whosoever 
"  denieth  that  by  the  Baptism  of  Christ  infants  are  de- 
"  livered  from  perdition,  and  obtain  everlasting  salvation." 
About  the   same  time   a  Council  was  held  at  Milevum, 

*  Ep.  178.    composed  of  the  Bishops  of  Numidia  *,  to  the  number  of 
Hii.  §2.      sixty-one;  whereof  the  principal  were  Silvanus  of  Summa, 

the  Primate,  Aurelius  of  Macommades,  Alypius,  St.  Au- 
gustine, Severus  of  Milevum,  Fortunatus  of  Cirtha,  Possidius 

"  Ep.  176.    of  Calama".     These  Bishops  being  informed  of  the  proceed- 

hin."^'  i'^gs  of  the  Council  of  Carthage,  wrote,  after  their  example, 
to  the  Pope  St.  Innocent,  desiring  in  like  manner  that  he 

['  i.e. the  would  condcmn  this  heresy,  which  robbed  adults  of  prayer', 

Forgivc'us  and  infants  of  Baptism. 

our  tres-         Besides  these  synodical  letters,  St.  Augustine  wrote  one  to 

*  Ep.  177.   Pope  St.  Innocent  ®,  in  the  name  of  five  Bishops,  of  whom 

al.95.  r  ^  i    ^ 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  277 

he  was  himself  one :  the  others  were  Aurehus  of  Carthage,  a.  n.  4\r,. 
Ah^iiis,  Evodius,  and  Possidius.     It  was  in  the  nature  of  a 
famihar  letter  \  in  which  they  explained  the  whole  affair  of '  Ep.  i86. 
Pelagius  more  at  large,  and  begged  that  the  Pope  would  la  Paul. 
summon  him  to   Rome^  to  be  strictly  examined,  that  hef|'    j-^ 
might  know  what  kind  of  grace  he   admitted ;   or  to  cor-  §  3. 
respond  with  him  on  the  same  subject  by  letters,  in  order 
that  if  he  acknowledged  the  grace  which  the  Church  taught, 
he  might  be  absolved  without  difficult3^      With  this  letter 
the  Bishops  sent  to  the  Pope  the  book  of  Pelagius,  which 
Timasius    and  James   had  sent   to   St.  Augustine,  and  the 
answer  which  the  latter  had  made  to  it  '\  "  §  6. 

In  this  book  of  Pelagius  they  had  marked  the  places  from 
which  it  appeared   that   he    acknowledged   no  other  grace 
than  that  nature  wherein  God  has  created  us.     The  letter 
added  "*,  "  If  he  disowns  this  book  or  these  passages,  we  con-  ^  §  7. 
"  tend  no  farther :  let  him  anathematize  them,  and  frankly 
"  confess  the  grace  peculiar  to  Christians."    And  afterwards^,  ^  §  is- 
"  ^Tien  his  friends  shall  see  that  book  anathematized,  not  only 
"  by  the  authority  of  the  Catholic  Bishops,  and  particularly 
"  by  your  holiness,  but  also  by  himself,  we  do  not  believe 
"  that  they  will  dare  to  speak  any  more  against  the  grace  of 
"  God."     St.  Augustine  likewise  sent  to  the  Pope  the  letter 
which  he  had  written  to  Pelagius  upon  his  Apology,  delivered 
to  him  by  the  Deacon  Cams ;  begging  the  Pope  to  forward 
it  to  him,  in  order  that  he  might  be  the  more  willing  to  read 
it.    These  three  letters,  viz.  those  of  the  Councils  of  Carthage  [^  innoc. 
and  Milevum,  and  the  letter  of  the  five  Bishops,  were  sent  to  ^.p.'  Aug. 
Rome  by  a  Bishop  whose  name  was  Julius".  ai^ge'^tl 

About  the  same  time   St.  Augustine  having  heard  that    xxxi. 
John,  Bishop  of  Jerusalem,  had  a  great  regard  for  Pelagius,  johnof  Je- 
wrote  to  him  to  be  on  his  guard  against  him '',  and  sent  him  '"sais"!- 
the  same  book  which  he  had  received  from  Timasius  and  James,  ai.  232. 
with  his  answer  to  it;  praying  the  Bishop  John  to  oblige 
Pelagius  to  explain  himself  upon  the  necessity  of  prayer  and 
on  original  sin.    "  1  pray  you  likewise,"  said  he  ^,  "  to  send  us  «  §  7. 
"  the  Ecclesiastical  Acts,  by  which  it  is  reported  he  is  justified. 
"  I  ask  this  of  you  in  the  name  of  several  Bishops,  who  are 
"  in  the  same  difficulty  that  I   am  on  this  subject."     The 
Pope  St.  Innocent  wrote  also  to  John  of  Jerusalem,  concern- 


278  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  P.  416.  ing  the  violence  committed  in  Palestine  by  a  set  of  Pelagians', 

'  Aug.  X.    who  attacked  St.  Jerome,  and  the  pious  persons  of  both  sexes, 

Pel.  in  fin.  who  were  under  his  care.     Some  of  them  were  killed,  among 

others  a  Deacon ;  the  monasteries  were  biu'ned  and  plundered. 

St.  Jerome  himself  escaped  with  difficulty  to  a  fortified  tower. 

[« daughter  The  two  virgins,  St.Eustochium  and  her  niece  St.Paula^,  were 

and  Lseta :  plundered  and  pursued,  and  made  their  escape  with  much 

s  Jw'^gTl  difficulty,  after  ha\dng  seen  their  servants  massacred  before 

their  faces.     These  ladies  likewise  complained  to  the  Pope 

St.  Innocent,  as  had  also  been  done  by  St.  Jerome,  without, 

3  innoc.      however,  naming  any  one^.     This  was  the   subject  of   his 

aif  35."        letter  to  John  of  Jerusalem,  in  which  he  said  that  the  author 

of  these  violences  was  not  unknown,  but  that  John  ought  to 

prevent  them  by  his  care,  or  at  least,  after  the  evil  had  been 

done,  to  comfort  and  relieve  the  sufferers;  and  he  warned 

him  to  see  that  it  was  done,  if  he  would  not  himself  be 

answerable,  according  to  the  laws  of  the  Church.     He  also 

*  Ep.  33.     wrote  a  consolatory  letter  to  St.  Jerome  *,  in  which  he  said 
^  ■     ■         that  if  he  would  send  accusations  to  him  against  any  definite 

person,  he  would  appoint  judges,  or  provide  a  more  speedy 
remedy.  This  letter  is  remarkable,  as  shewing  the  authority 
of  the  Pope  throughout  the  whole  Church.  It  is  thought 
that  these  letters  did  not  find  John  of  Jerusalem  alive  when 
they  arrived  in  Palestine ;  for  he  died  on  the  tenth  of  January, 

*  Supr.  18.  in  the  year  417.     He  had  succeeded  St.  Cyril  ^,  and  had  held 

the  see  of  Jerusalem  upwards  of  forty  years.  He  was  suc- 
ceeded by  Praylius,  whose  manners  were  conformable  to  his 

*  Theod.     name,  which,  in  Greek,  signifies  "  meek  '^."     He  held  the  see 

'  for  about  thirteen  years. 

XXXII.        The  Pope  St.  Innocent  wrote  in  the  same  year  416,  (which 

sthKio-"  was  the  last  of  his  Pontificate,)  a  famous  decretal  letter  to 

Decentius    Deccutius,  Bishop  of  Eugubium  in  Umbria  ^     He  first  com- 

'  innoc.      plains  of  the  neglect   of  the   traditions  which  the   Roman 

ail'25.'         Church  had  received  from  the  Apostle  St. Peter ;  "  especiallj^," 

he  sa3^s,  "  since  it  is  well  known  that  there  were  no  Churches 

"  founded  by   any   one,   either  in  Italy,  the  Gauls,   Spain, 

"  Africa,  Sicily,  or  in  the  adjacent  islands,  unless  by  those 

"  whom  the  Apostle  St.  Peter  or  his  successors  had  appointed 

"  Bishops."     And  afterwards ;  "  You  have,  without  doubt, 

"  been  often  at  Rome ;  you  have  been  present  at  the  as- 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  279 

"  semblies  of  our  Churcli,  and  you  have  seen  the  customs  a,  d. 
"  wliich   it   observes,  whether   in   the    consecration   of   the 
"  Mysteries,  or  in  the  other  secret  actions ;  and  this  wouhl  be 
"  sufficient  for  your  instruction."    We  may  see  here  how  the 
Bishops  were  taught  the  administration  of  the  sacraments  by 
example,  and  by  a  Kving  tradition.     Then  coming  to  parti- 
culars, the  Pope  declares  \  "  that  the  kiss  of  peace  is  not  to  '  c.  i. 
"  be  given  till  after  the  consecration  of  the  Mysteries,  to  shew 
"  that  the  people  have  consented  to  it,  and  that  the  service  is 
"  ended  P.    That  the  names^  of  those  who  have  made  oblations  ^  c.  2. 
"  are  not  to  be  repeated  till  after  the  Priest  has  commended 
"  the  oblations  themselves  to  God  in  his  prayer/^  by  which 
the  Memento  in  the  canon  is  to  be  understood  'i :  "  that  the 
"  leaven  ought  not  to  be  sent  to  the  country  churches '."  ^  c.  5. 
It  is  thought  that  this  leaven  was  a  part  of  the  Eucharist, 
which  was  reserved  after  the  Sacrifice,  to  be  mixed  with  the 
next  succeeding  Sacrifice,  as  a  sacred  leaven,  and  sensible 
token  that  it  is  ever  the  same  oblation  of  the  same  Body  of 
Christ  '".    This  the  Pope  used  to  send  every  Sunday  through- 


P  The  order  of  the  ancient  and  Apo- 
stolic Roman  Liturgy  niay  be  found  in 
Pahner's  Orig.  Lit.,  vol.  i.  p.  122.  The 
Gallican  Litvirgy,  derived  probably 
through  the  Church  of  Lyons  from  the 
Asiatic  Churches  and  St.  John,  differed 
in  some  respects  from  this ;  and  one  of 
the  points  of  difflrence  was  in  the 
position  of  the  kiss  of  peace,  which  in 
the  Roman  Liturgy  Jollowed,  while  in 
the  Gallican  and  Eastern  Liturgies  it 
preceded  the  canon.  The  kiss  itself 
formed  a  part  of  all  the  ancient  Li- 
turgies, the  Eastern  Churches  regard- 
ing it  as  a  symbol  of  charity  and  re- 
conciliation, the  Western  as  a  testimony 
of  consent  and  a  seal  of  prayer.  Bingh. 
15.  .3.  §  3. 

1  This  was  another  point  of  difference 
in  the  Roman  and  Gallican  Liturgies. 
(Palmer's  Orig.  i.  p.  119.)  "  It  was  an 
"  ancient  custom,  derived  from  Apo- 
"  stolical  practice,  for  all  communi- 
"  cants,  that  were  of  ability,  to  make 
"  their  oblations  of  bread  and  wine,  and 
"  sometimes  other  things,  at  the  Altar : 
"  out  of  which  both  the  elements  were 
"  taken,  and  a  common  feast  was  made 
"  for  the  poor:"  and  "  it  was  usual  in 
"  many  places  to  rehearse  the  names 
"  of  such  as  offered,  that  a  comme- 
"  moration   of   them   might   be   made. 


"  and  prayers  and  praises  be  ofllred 
"  to  God  for  them  at  the  Altar." 
Bingh.  15.  2.  §  1,  4.  In  the  Western 
Church  these  oblations  were  made  at 
the  time  corresponding  to  our  Offertory 
(Palmer's  Orig.,  ii.  p.  67):  and  the 
commendation  of  tliese  gifts  to  God  is 
retained  in  our  Prayer  for  the  Church 
Militant,  in  which  we  beseech  Him  to 
accept  our  ohlafions  as  well  as  our  alms 
and  prayers.  (Ibid.  p.  86.)  The  Me- 
mento of  the  Roman  Liturgy,  or  com- 
memoration of  the  givers,  was  attached 
to  the  petition  for  the  people  in  the 
same  prayer.    (Ibid.  p.  92.) 

■^  This  "  fermentum,  as  it  is  called 
(quod  nominatur)"  is  mentioned  in  the 
lives  of  the  I'opes  Melchiades,  A.  D. 
311,  and  Siricius,  A.  D.  385,  where  it  is 
evidently  used  as  a  technical  word,  and 
not  intended  literally  to  signify  leaven. 
Mabillon,  after  Sirmond,  considers  it 
to  be  the  term  applied  to  a  portion  of 
the  Eucharist,  which  was  sent  round 
to  the  Priests  of  the  parish  churches 
in  token  of  their  communion  with  and 
subjection  to  the  Bishop,  as  well  as  to 
indicate  the  perpetual  unity  of  the 
Sacrifice :  and  he  supposes  that  the 
Holy  Mystery  was  purposely  concealed 
under  an  allegorical  name,  intended  to 
intimate  its  leavening  and  assimilating 


280  ECCLESIASTICAL  HISTORY.       [book  xxiii- 

D.  416.  out  the  several  titles  in  Rome,  i.  e.  tliroughout  the  churches 


of  the  city,  whose  Priests  could  not  assemble  that  day  with 
him,  on  account  of  the  people  committed  to  their  care.  They 
therefore  received  from  the  Acolytes  the  leaven  consecrated 
by  the  Pope,  as  a  mark  of  communion ;  but  it  was  not  sent 
to  the  Priests  of  the  distant  cemeteries,  because  the  sacra- 
ments are  not  to  be  carried  to  a  great  distance;  and  these 
Priests  of  the  cemeteries  were  authorized  to  consecrate 
thems.      "All  our  Churches,"   said  the  Pope,  "are  within 

['  in  the     "  the  city,"  that  is,  his  diocese  '  extended  no  further ;  and 

™ns3"  accordingly  we  find  Bishops  in  the  little  cities  that  lay 
nearest    to    Rome,    such    as   Ostia,   Prseneste,    and    Tibur. 

»  c.  4.  "  Every  Saturday  2,  as  well  as  Friday,  is  to  be  kept  as  a 
"  fast,  and  on  these  two  days  the  Mysteries  are  not  cele- 
"  brated,  in  commemoration  of  the  sorrow  in  which  the 
"  Apostles  spent  them."  This  was  the  practice  of  the 
Church  of  Rome;  the  others  fasted  on  the  Holy  Saturday 
alone  out  of  all  the  Saturdays  in  the  year.     "  Those  who 

'  f.  6.  «  after  Baptism  shall  be  possessed  of  a  devil  ^  may  receive 
"  the  imposition  of  hands  from  a  Priest,  or  any  other  clerk, 
"  but  only  by  order  of  the  Bishop.     Penitents  ought  only 

*  c.  7.  "  to  receive  absolution  on  Holy  Thursday  '^,  unless  in  a  case 
"  of  necessity  *.     The  Bishop   only  has   power  to   give   to 

^  c.  3.  "  children  the  sacred  seal  ^,"  (i.  e.  the  sacrament  of  Con- 
firmation.) "  This  we  are  taught,"  says  the  Pope,  "  not  only 
"  by  the  practice  of  the  Churches,  but  also  by  the  Holy  Scrip- 

«  Acts  8. 14.  "  ture  in  the  Acts,  in  the  persons  of  St.  Peter  and  St.  John*'. 
"  Priests  may,  indeed,  administer  to  those  who  are  baptized 
"  the  unction  of  chrism,  provided  it  has  been  consecrated  by 
"  the  Bishop ;  but  they  may  not  anoint  the  forehead  with  it, 
"  this  being  the  prerogative  of  the  Bishops  alone,  when  they 

virtues.     The  custom  fell  into  disuse  Martyrs,  to  which  no  cure  of  souls  was 

before  the  ninth  century.    Mabill.  Diss.  attached.    Mabil.  Com.  in  Ord.  Rom.  3. 

de  Az.  ac  Ferm.  c.  10,  appended  to  his  See  Bingh.  8.  1.  §  9,  10. 
Vet.  Anal.,  torn.  i.   and  Comment,  in  '  The   day  of  our  Lord's  betrayal 

Ord.  Rom.  6.  §  1,2,  prefixed  to  Musagi  was  early  set  apart  as  a  proper  season 

Italici,  torn.  ii.  for  granting  absolution.    ( Ambros.  Ej). 

"  Rome  was  ecclesiastically  divided  20.  al.  ;53.  ad  Marc.  §  26.)    It  was  also 

into  seven  larger  districts,  or  diaronur ;  a    custom    with    the    Emperors    since 

into  titiili,  or  parishes  within  the  walls,  Valentinian,   to  grant  pardons   to  cri- 

and /)a;-«c««,  or  suburban  parishes :  and  niinals  at  Easter.    Cod.  Th.  9.  Tit.  38. 

besides  the  parish  churches  there  were  de  Indulg.  Grim.  Bingh.  19.  2.  §  10. 
ccemeleria,  or    churches    in   honour   of 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  281 

"  give  the  Holy  Ghost".     The  unction  of  the  sick  may  be  A.  D.  4X6. 

"  performed  by  Priests^   [and  even  laymen]^  in  accordance  '  c.  8. 

"  with  the  Epistle  of  St.  James ;  and  for  this  reason,  because 

"  the  other  employments  of  the  Bishops  do  not  allow  them 

"  to  go  and  ^dsit  all  the  sick ;  but  the  oil  of  this  unction 

"  ought  to  be  consecrated  by  the  Bishop.     It  is  not  given  to 

"  penitents,  because  it  is  a  sacrament."     Thus  we  see  the 

two  sacraments  of  Confirmation  and  Extreme  Unction  fully 

established  in  this  decretal  on  Tradition  and  Scripture  ^.    The 

Pope  concludes :  "  \'VTien  you  shall  come  hither,  I  shall  be 

"  able  to  tell  j^ou  all  the  rest,  which  it  would  not  have  been 

"  lawful  to  write."     He  had  already  said",  (speaking  of  the  ^  c.  i. 

Holy  Sacrifice),  "  after  all  those  things   are  done  which  I 

"  ought  not  to  reveal ;"  and  speaking  of  Confirmation  ^,  "  I^  c.  3. 

"  cannot  say  the  words,  lest  I  should  seem  rather  to  betray 

"  the  Mysteries  than  to  answer  a  question."     Such  was  even 

then  the  inviolable  secrecy  of  the  Mysteries. 

This   decretal  is   dated  the  fourteenth  of  the  calends  of  xxxiii. 
April,  under  the  Consulate  of  Theodosius  and  of  Palladius,  cretais. 
i.  e.  the  nineteenth  of  March,  416.    We  have  likewise  several 
other  decretals  of  Pope  St.  Innocent  to  various  Bishops  of 
Italy,  but  we  are  ignorant  of  the  time  at  which  they  were 
written :  one  to  Felix,  Bishop  of  Nuceria  "*,  concerning  or-  [*  in  Gaiiia 
dinations " ;  in  which  he  declares  '^  that  the  mutilation  of  a  f^g^'f ''j'"^^ 
finger,  or  any  other  part  of  the  body,  does  not  disquahfy  any  f-  3'- 
clerk,  except  it  be  voluntary;   and  not  when  it  happens  by 
accident,  as  while  working  in  the  country.     That  among  the 


"Confirmation,  ill  the  ancient  Church,  evidentibus    signis,  Aug.  x.    de   Pecc. 

was  given  immediately  after  Baptism,  Orig.   c.  40.  §  45);  and  thus  not  only 

and  was  generally  regarded  as  a  part  of  Baptism  and  the  Lord's  Supper,  but 

that    sacrament.      It    consisted    of  the  also    the    imposition   of  hands    (Cypr. 

unction  of  chrism  (so  called  to  distin-  Ep.   72.    ad   Steph.)    and   the    chrism 

guish  it  from  the  "  unction  of  mystical  which  accompanied  Baptism   (Pacian. 

oil"  before  Baptism :  Bingh.  11.9.  §2),  Serm.    de    Bapt.    ap.     Bibl.    PP.    iv. 

the  sign  of  the  cross,  and  the  imposition  p.  318.  h),  the  anointing  of  the  sick 

of  hands  with  prayer.    Bingh.  12.  mentioned  by  St.  Innocent  in  the  text, 

^  The  word  "  sacramentum"  had  not  exorcism  and  exsufflation  (Aug.  x.  de 

as  yet  received  any  formal  definition,  Pecc.  Orig.  c.  40),  and  the  salt  which 

and  was  generally  employed  in  a  much  was  given  to  catechumens  (Aug.  x.  de 

wider   signification'   than    our    Church  Pecc.    Mer.   2.    c.  26),    and   even    the 

has  now  attached  to  it.     It  seems  in  petitions  of  the  Lord's  Prayer  (Cypr. 

the  earliest  times  to  have  been  under-  de  Orat.  Dom.  p.  206)  were  called  "  sa- 

stood    to    mean    simply    "an    outward  "  cramenta."      See  Bingh.   12.   I.   §  4, 

"  visible   sign  of  an    inward    sjjiritual  and  Gieseler,  vol.  ii.  §  77. 
"  grace"  (rerum  occultarum  sacratis  et 


al.  39. 


282  ECCLESIASTICAL  HISTORY.      [book  xxin. 

A.  D.  416.  laity ',  those  were  disqualified  for  orders^  wlio  after  their 
'  c.  3.  Baptism  had  borne  arms,  pleaded  causes,  or  executed  any 
^  y.  Ep.  public  administration  ^ ;  as  well  as  those  who  were  called 
Himer. C.5.  Curiales,  for  fear  they  should  be  recalled  to  serve  in  cities'; 
f  "supr."  19.  ^^^^  those  also  who  had  kept  a  concubine  ^ :  and  all 
u.notem.]  bigamists,  among  whom  are  comprised  those  who  had  married 
*  c.  2.         widows  ^. 

In  two  other  epistles,  one  of  which  is  addressed  to  Maximus 
«  Ep.  5.      and  Severus,  Bishops  in  the  province  of  the  Brutii,  or  Calabria®, 
and  the  other  to  Agapitus,  Macedonius,  and  Marianus,  Bishops 
Ep.  6.      in  Apulia'',  the  Pope  enjoins  those  Bishops  to  summon  before 
them  certain  clerks,  who  had  been  accused  before  him  by 
some  private  persons,   and  to  depose  them  if  the  accusa- 
tions proved  true.     But  when  Florentius,  Bishop  of  Tibur, 
was  accused  of  encroaching  on  the  territory  of  his  neighbour, 
the  Pope   invites  him   to   come   to   Rome   after  Easter,  in 
8  Ep.  8.      order  that  his  claims  might  be  there  determined  * ;  that  is,  he 
summons  before  his  own  Council  this  neighbouring  Bishop, 
and    refers    the    more    distant    clergy    to    their    respective 
»  Ep.  9.      Bishops.     In  another  decretal  ®  he  determines  that  a  second 
aciprob.     marriage,  contracted  during  the  captivity  of  a  former  wife, 
ought  to  be  declared  null  at  her  return.     There  are  three 
decretals  directed  to  the  Bishops  of  Macedonia,  occasioned 
by  certain  ordinations  made  by  Bonosus,  who  was  condemned 
Supr.  19.  under  Pope  Siricius,  about  the  year  390  \    Pope  St.  Innocent 
received  a  synodical   letter  from  upwards  of  twenty-three 
Bishops  of  Macedonia,  of  whom  Bufus  and  Eusebius  were 
the  chief,  asking  his  advice  on  various  matters  of  disciphne 
relating  to  ordinations,  and  those  of  heretics  in  particular. 
Ep.  22.     Pope  St.  Innocent  in  his   answer  ^  first  lays  it  down  as  a 
maxim'  that  the  ordinations  of  heretics  are  invalid,  that  is 
to  say,  that  they  ought  to  be  ineffectual ;   and  that  those 
whom  they  have  ordained,  on  returning  to  the  Church,  ought 
to  be  considered  no  otherwise  than  as  laymen,  like  all  other 
public  sinners,  because  ordination  does  not  obhterate  crimes. 
He  proves  this  maxim*  by  the  conduct  of  Anysius  of  Thes- 
salonica,  and  of  the  Bishops,  his  contemporaries,  who  had 
only  received  those  whom  Bonosus  had  ordained  by  way  of 
dispensation,  and  to  avoid  scandal,  which  plainly  proves  that 
the  ancient  apostolical  rule  was  opposed  to  it. 


27, 


al.  17, 
"  c.  3,  4. 


BOOK  xxni.]       ECCLESIASTICAL  HISTORY.  283 

It  was  pretended  that  Bonosus  had  ordained  several  per-  a.  d.  416. 

sons  in  opposition  to  their  own  inclinations  ^     To  which  the  '  Ep.  22. 

•  ■  al   17   c  5 

Pope  answers^  that  "this  may  indeed  be  believed  of  those 

"  who,   after   this    ordination,    had   immediately  withdrawn 
"  from  his  communion  to  return  to  the  Church.     But  as  to 
"  those  who  did  not  return  till  after  a  year,  or  a  month,  we 
"  may  consider  them    as   persons  who,    feeling   themselves 
"  unworthy  of  lawful    ordination,   addressed  themselves  to 
"  him  who  bestowed  it  on  all  comers,  hoping,  when  once 
"  ordained,  to  preserve  their  places  in  the  CathoHc  Church. 
"  Again,  a  distinction  ought  to  be  made  between  those  who 
"  have  not  performed  any  function,  and  those  who  have  con- 
"  secrated  and  distributed  the  Mysteries,  and  celebrated  the 
"  masses  according  to  custom."     The  Pope  concludes  ^  that  ^  c.  6. 
what  has  been  granted  to  the  necessity  of  the  times  ought 
not  to  become  a  precedent  when  the  Church  is  in  peace; 
and  lays  down  this  important  maxim,  viz.  that  when  a  whole 
people  have  sinned,  many  faults  are  overlooked,  because  of 
the  impossibility  of  punishing  all  the  guilty.     This  decretal 
is  dated  the  thirteenth  of  December,  under  the  Consulate  of 
Constantius,  i.  e.  in  the  year  414.     Pope  St.  Innocent  being 
at  Ravenna,  to  transact  some  affairs  for  the  people  of  Rome, 
had  a  deputation  sent  him  from  certain  persons,  who  alleged 
that  they  had  been  ordained  by  Bonosus  before  his  condem- 
nation; and  he  wrote  to  Martian,  Bishop  of  Naissus''^,  to  re-  [MnMsesia 
ceive  them  in  case  their  representation  should  be  found  true*.  4"ep"21. 
But  as  for  the  followers  of  Bonosus,  who  were  also  called  ^^-  ^^• 
Photinians,  because  they  denied,  like  Photinius,  the  divinity 
of  Christ,  Pope  St.  Innocent  wrote  to  Laurentius^,  Bishop  s  Ep.  20. 
of  Segna'^,  to  expel  them  [from  his  diocese],  as  Mark  their  [i"fnQ.oa. 
leader  had  been  expelled  from  Rome,  and  [thus]  to  prevent  ^^^^ 
their  seducing  simple  people  and  peasants. 

In  the  year  416,  under  the  Consulate  of  Palladius,  on  the    xxxiv. 
second  of  June,  Pope  St.  Innocent  wrote  to  Aurelius,  Bishop  to^the* 
of  Carthage,  a  severe  epistle  relating  to  ordinations^  y.     He  ,'^^"'^^''"^- 
there  complains  that  the  Church  is  treated  with  great  in- 
dignity in  Africa,  and  the  Bishops  elected  so  carelessly,  that 

y  This  epistle,  from  the  collection  of      §  10.    See  Tillemont,  torn.  x.  S.  Innoc. 
Isidorus  Mercator,  is  rejected  as  spu-       §  13. 
rious  by  Coustant.     Prsef.   Ep.    Pont. 


284  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  P.  4ifi.  complaints  about  it  are  in  every  body's  moutb,   and  even 

in   the   letters   of  the    governors.      That    clerks    who    have 

from  their  infancy  been  brought  up  in   the  learning  and 

service  of  the  Church  have  been  rejected,  to  make  room 

for    the    sudden    elevation   to    the    sacerdotal    function    of 

men  involved  in  business,   and   of  entirely  secular  habits. 

He  entreats  Aurelius  to  cause  this  epistle  to  be  read  in  all 

the  churches  of  Africa,   as  well  as   those  of  the  Prsefects, 

which  he  despatched  to  him.     This  disorder  might  be  owing 

to  the  scarcity  of  clergy,  of  which  we  have  already  seen 

'  Supr,  21.  that  Aurelius  himself  complained  in  full  counciP. 

A.  D.  417.       Pope  St.  Innocent  having  received  the  synodical  letters  sent 

to  him  from  the  Council  of  Milevum,  and  the  private  epistle 

of  the  five  Bishops,  answered  them  by  different  letters,  all 

three  dated  the  same  day,  namely,  the  sixth  of  the  calends 

of  February,  after  the  seventh  Consulate  of  Theodosius,  and 

Junius  Quartus  Palladius,  or  under  the  Consulate  of  Hono- 

rius  and  Constantius,  i.  e.  the  twenty-seventh  of  January, 

417.     The  Bishop  Julius,  who  had  brought  the  letters  from 

the  Africans,  was  the  bearer  also  of  the  answers.     The  two 

2  innoc.      first  ^,  written  in  answer  to  the  two  synodical  epistles,  are 

ap.'  Au<^t^  pretty  nearly  alike.     The  Pope  begins  with  commending  the 

'^i'^82.     Bishops  of  Africa  for  having,  in  conformity  with  the  ancient 

practice,  consulted  the   Holy  See,  on  whose  authority  and 

dignity  he   does  not   omit  to  expatiate.     He  briefly  states 

s  Ep.  181.  the  doctrine  of  the  Catholic  Church  with  respect  to  grace^, 

*Ep.i82.    ^^^   condemns    Pelagius,    Cselestius,    and    their    followers'*, 

§  ^'  declaring  them  to  be  cut  off  from  the  communion  of  the 

Church;  with  a  proviso  however,  of  readmitting  them  into 

*  itinoc.      it,  if  they  would  renounce  their  errors.     In  the  third  epistle^, 

AuR.'tsa^  which  is  in  answer  to  the  five  Bishops,  Pope  St.  Innocent 

ai.  96.         says  that  he   can  neither  affirm  nor   deny  that  there  are 

6  §  2.         Pelagians  at  Rome ",  because  if  there  are  any,  they  take 

care  to  conceal  themselves,  and  are  not  easily  discovered 

in  so  great  a  multitude  of  people.     He  adds,  speaking  of 

'  §  3.  Pelagius ',  "  We  cannot  persuade  ourselves  that  he  has  been 

"  acquitted,  though  some  laymen  have  brought  certain  Acts, 

"  by  Avhich  he  pretends  to   have  been   absolved.      But  we 

"  doubt  the  authenticity  of  these  Acts,  as  they  were   not 

''  communicated  to  us  by  the  Council,  and  as  we  have  not 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  285 

"  received  one  single  letter  from  those  who  took  part  in  it.  a.  d.  417. 

"  For  if  Pelagius  Jiad.  been  sure  of  his  justification^  he  cer- 

"  tainly  would  not  have  failed  to  oblige  his  judges  to  send  us 

"  an  account  of  it.     And  even  according  to  the  Acts  them- 

"  selves,  he  was  not  distinctly  justified ;  but  rather  wholly 

"  employed  himself  in  seeking  out  evasions,  and  endeavour- 

"  ing  to  confuse  the  investigation :  for  which  reason  we  can 

"  neither  approve  nor  censure  this  sentence  ^     If  Pelagius  '  §  4. 

''  pretends  that  he  has  nothing  to  fear,  it  is  not  our  business 

"  to  send  for  him,  but  rather  his  to  haste  hither,  and  get 

"  himself  acquitted.     If  he  still  entertains  the  same  senti- 

"  ments,  let  him  receive  never  so  many  letters,  he  will  never 

"  venture  to  expose  himself  to  our  judgment ;  and  if  he  ought 

"  to  be  sent  for,  this  ought  rather  to  be  done  by  those  who 

"  are  nearer.     We  have  read  through  the  book^,  said  to  be  ^  §  5. 

"  written  by  him,  which  you  sent  us,  and  have  found  in  it 

"  many  propositions  against  the  grace  of  God,  many  blas- 

"  phemies,  nothing  that  pleased  us,  and  scarcely  any  thing 

"  but  what  displeased  us,  and  ought  to  be  rejected  by  all 

"  men."     This  is  the  judgment  of  Pope  St.  Innocent  upon 

the  doctrine  of  Pelagius. 

This  holy  Pope  died  a  short  time  after,  on  the  twelfth  of  xxxv. 
March  in  the  same  year  417,  after  ha\-ing  held  the  Holy  See  st  hino- 
about  fifteen  years ^.     He  dedicated  a  church  in  the  name  of  ^'^"t- 

Zosimus 

St.  Gervasius  and  St.  Protasius,  for  building  which,  Vestina,  Pope. 
an  illustrious  woman,  had  bequeathed  a  sum  of  money,  which  ^ed?' "  "^ 
was  accordingly  applied  to  this  purpose  under  the  care  of  Ur-  a'*"%^f '^^ 
sinus  and  Leopardus,  Priests,  and  Libianus,  Deacon.     There  i"  Ep-  I86. 
was  placed  in  it  a  great  number  of  silver  vessels,  and  among  Liirpon- 
the  rest  a  tower  to  receive  the  Holy  Eucharist,  and  a  gilded  concn.  ii. 
dove.      For  the  Baptistery  there  was   a  silver  stag  which  P.'^i^\.  ^ 

r  .J  o  (ui.p.l02o.) 

poui-ed  out  water ;  a  vessel  for  the  holy  chrism,  and  another 
for  the  oil  of  exorcism.     The  weight  of  all  the  silver  vessels 
of  this  church  amounted  to  four  hundi'cd  and  forty-eight 
Roman  pounds,  making  about  five  hundred  and  ninety  marks  \  [_*  329  lbs. 
There  were  also  thirty-six  large  copper  candlesticks^,  weighing  poLsf  "" 
nine  hundred  and  sixty  pounds^,  besides  a  great  number  of  l^^^^^^^"".^-. 
silver  candlesticks,  which  shews  that  the  churches  were  well  ["  705  lbs. 
illuminated   for  the   night    ser\dces.      The  revenue  of  this 
church,  arising  from  houses  in  Rome  and  lands  in  Italy, 


286  ECCLESIASTICAL  HISTORY.       [book  xxiii. 


A.  D.  417.  amounted  to  seven  liunclred  and  eighty-six  pence  of  gold', 

['  728/.  Is,  amounting  in  our  money  to  six  thousand  two  hundred  and 

eighty-eight  Hvres.     Pope   St.  Innocent  Avas  buried  in  the 

cemetery  of  Priscilla,  and  was  succeeded  by  Zosimus,  a  Greek 

^  Prosp.      by  birth,  who  hekl  the  see  a  year  and  nine  months". 

In  this  year,  417,  Easter,  according  to  the  true  computa- 
tion, fell  on  the  tenth  of  the  calends  of  May,  i.  e.  the  twenty- 
3  Ep.Pasch.  second  of  ApriP.     Nevertheless  some  in  the  West  made  a 
A.  D.  ^T  mistake,  and  celebrated  Easter  on  the  eighth  of  the  calends  of 
^°i3iV"    -^P^il^  i-  6.  the  twenty-fifth  of  March;  however,  the  error  was 
(v.  p.  1222.)  discovered,  and  the  true  calculation  confirmed  by  a  miracle. 
In  Sicily,  amidst  high  mountains  and  thick  forests,  stood  a 
little  village  called  Meltinas,  having  in  it  a  very  small  and 
poorly  built  church ;    but  whose   baptismal  fonts   filled  of 
themselves  every  year,  on  the  night  preceding  Easter  Sun- 
day,  at   the   hour   of  solemn    Baptism,  though   there    was 
neither  canal,  pipe,  nor  any  water  near  them ;  and  after  the 
few  persons  who  were  there  had  been  baptized,  the  water  ran 
off  in  the  same  manner  as  it  had  come,  without  any  channel. 
This  year,  however,  after  the  lessons  appointed  for  the  night 
of  Easter  Sunday  had  been  read,  the  Priest  being  prepared 
to  baptize  according  to  custom,  waited  in  vain  for  the  water, 
even  till  [day-break],  when  those  who  were  to  have  been 
baptized,  withdrew.    But  in  the  night  between  Saturday  and 
Sunday,  the  twenty-second  of  April,  the  sacred  fonts  were 
filled  with  water  at  the  proper  hour.     Thus  it  clearly  appears 
Prat^Spirit  *^^^  those  Western  Churches  were  mistaken  in  their  calcula- 
c.  214.  215.  tion.    Paschasinus,  Bishop  of  Lilyboeum,  related  this  miracle 

ap.Rosw.lO.  '  ^   ^  *'.  n       T^  1 

Greg.  Tur.  twcuty-six  ycars  after,  on  the  testimony  oi  a  Deacon  named 
Mart.Lc.24.  Libauius.  Several  other  similar  cases  are  related  of  bap- 
Vafs'^ss   tismal  fonts  that  filled  of  themselves-^. 

xxxvi.        About  this  time  St.  Augustine  finished  his  books  on  the 

Kusttrie's     Trinity,  which  he  had  begun  about  the  year  400.     He  had 

books  on     ]aid  asidc  that  work  when  he  found  that  the  first  books  had 

A.  D.  41G.  been  surreptitiously  taken  from  him  before  he  had  finished 

and  corrected  them,  as  he  had  intended  to  publish  them  all 

at  the  same  time,  because  they  were  connected  together  by 

«  Aug.  Ep.  a  progressive  advance  of  knowledge^.     However,  he  suffered 

i/4.a  Aur.  jjij^sgif  tQ  ]^Q  prevailed  on  to  complete  and  correct  this  work, 

not  as  he  wished,  but  as  he  was  able,  so  as  not  to  vary  too 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  287 

much  from  what   had  been  abeady  published   against  his  a.  p.  4I6. 
will.     He  had  undertaken  to  supply  an  answer  to  several 
questions  proposed  to  him  by  those,  who  not  satisfied  with 
adhering  to  the   simple  faith,  wished   to    have   an  account 
of  the  Mysteries ' ;  and  to  supply  what  was  wanting  on  this  '  Aug.  viii. 
head  in  the  writings  of  the  Latins,  for  the  use  of  those  who  init. 
did  not  understand  the  Greek  authors.     But  as  he  was  of 
opinion  that  but  few  would  understand  these  books,  he  often 
laid  them  aside  for  works  of  more  general  use,  and  on  that 
account  more  pressing^.  *  Ep.  169. 

......  al    102   ad 

The  treatise  on  the  Trinity  is  di\dded  into  fifteen  books,  of  Evod."'§  i. 

which  the  first  seven  are  wholly  taken  up  in  unfolding  that 

which  has  been  revealed  to  us  on  this  mystery,  according 

to  the  Scriptures   and  Tradition.      He  first  establishes  the 

equaHty  of  the  Divine  Persons,  and  answers  the  objections  of 

the  Arians^;   and  particularly  those  which  they  drew  from  ^  Lib.  1,2, 3. 

the  various  manifestations  of  God  before  the  Incarnation  of 

the  Word,  and  shews  that  there  is  no  reason  to  ascribe  them 

to  One  of  the  Persons  more  than  to  Another.     He  explains  "*  ^  Lib.  6. 

how  it  is  said^  that  the  Son  is  "the  Power  and  the  Wisdom  ^  iCor.L24. 

of  the  Fatlier,^^  notwithstanding  that  the  Three  Persons  are 

one  and  the  same  Power,  and  one  and  the  same  Wisdom. 

Lastlv*',  he  decides  in  the  clearest  manner,  the  question  of  "^  Lib. 7. c. 4, 

'  .         5  §  7,  &c. 

the  Hypostases,  so  famous  among  both  Greeks  and  Latins ^ 'Fieu'ry,  * 

In  the  eighth  book^  he  begins  to  shew  how  the  love  of  good^  8Lib.8— 11. 
like  the  love  of  truth  and  justice,  naturally  leads  to  the 
knowledge  of  the  Divine  Nature ;  and  continues  in  the  follow- 
ing books  to  shew  that  we  find  in  our  own  souls  the  image 
of  the  Trinity  ;  and  that  some  traces  of  it,  though  very  faint, 
may  be  seen  even  in  material  nature.  These  last  books 
contain  whatever  is  to  be  found  of  the  most  sublime  and 
solid  in  metaphysics,  particularly  on  the  distinction  of  soul 
and  body,  and  the  nature  of  spiritual  substance;  and  this 
treatise  in  general  is  one  of  the  most  important  of  St.  Au- 
gustine's writings.  He  inscribed  it  to  Aurelius,  Bishop  of 
Carthage ;  and  some  time  after  dedicated  to  him  his  work  on 
the  Acts  of  the  Council  of  Palestine. 

For  he  at  last  received  the  Acts  which  he  had  so  long  de-  xxxvii. 
sired,  that  he  might  see  in  what  manner  Pelagius  had  been  Acts  of  the 
acquitted,  ha\ang  a  suspicion  that  he  had  overreached  the  pai"stine°^ 

A.  D.  417. 


288  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  D.  417.  Bishops.    He  perceived  that  his  surmises  were  justly  founded, 

and  gave  great  thanks  to  God  that  he  had  not  been  mistaken 

>  Aug.  X.     in  the  opinion  he  had  entertained  of  his  brethren'.     But  as 

de  Gest.  .  . 

Pel.  c.  i.     Pelagius  and  his  followers  boasted  loudly  of  this  acquittal, 
^  ^'  St.  Augustine,  who  had  not  ventured  to  write  on  the  subject 

till  he  had  certain  proof  of  the  fact,  drew  up  a  treatise  ex- 
2Retr.2.47.  pressly  on  these  Acts^  in  which  he  examined  in  detail  all 
that  had  been  laid  to  Pelagius^  charge  in  the  Council  of 
Palestine,  together  with  his  several  answers.     He  shews  that 
he  had  been  acquitted  only  because  he  had  either  dissembled 
his  errors,  and  disguised  them  in  ambiguous  expressions,  or 
else  denied  them  in  express  terms.     Besides,  he  had  not  a 
single  antagonist  to   detect  his   equivocations,  and  he  was 
moreover  before  a  company  of  Greek  Bishops,  who  could 
only  know  his  writings  through   an   interpreter,  while   he 
'  De  Gest.  explained  himself  in  Greek^.     There  was  no  one  present  to 
produce   passages    out    of  his   writings,   which  would    have 
*  e.  6.  §  17,  proved  that  he  taught  in  fact,  what  he  then  denied  in  word"*. 
As  the  Bishops  of  Palestine  did  not  see  into  all  this,  and 
heard  Pelagius  utter  none  but  orthodox  propositions,  they 
'C.17.  §41.  had  good  reason  for  acquitting  him\     And  in  this  manner 
does    St.  Augustine   excuse  them  with  remarkable  charity 
and  discretion.     But  he  maintains  that  this  does  not  justify 
« c.  21.  §43.  Pelagius",   since  his  writings,  and  his  whole  conduct,  give 
room  for  the  suspicion  that  he  has  not  changed  his  senti- 
ments.    What  remains  certain  is,  that  the  heresy  of  which 
'  p.  34,  35.  he  was  accused,  was  condemned  by  the  Council  of  Palestine'', 
^   ■ '    ■      since  it  was  only  his  condemnation  of  it  Avhich  procured  his 
own  acquittal.     And    as  Pelagius    availed   himself  of  civil 
letters  from  certain  Bishops,  and  one  from  St.  Augustine 
'  c.  28.  §  52.  himself,    St.  Augustine    cites  "^    and    explains   it   in    such  a 
manner  as    shews  with  how  much  circumspection  he   was 
wont  to  weigh  and  choose  all  his  words,  even  such  as  seemed 
no  more  than  common  compliments.     To  give  the  greater 
authority  to  his  work,  and  make  it  more  generally  known,  he 
inscribed  it  to  Aurclius,  Bishop  of  Carthage. 
XXXVIII.       St.  Augustine  knew  that  St.  Paulinus  of  Nola  had  enter- 
st.  PauH-    tained  an  affection  for  Pelagius,   as  an  earnest  servant  of 
danus,and  GrOD^;  and  he  had  heard  that  in  the  same  city  there  were 
^"e'^^iso    P^^P^c  ^^'^^0  adhered  so  obstinately  to  his  errors,  as  to  say 

al.  106.  §1. 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  289 

that  they  would  abandon  Pelagius  if  it  were  true  that  he  a.  d.  417. 
had,  in  the  Council  of  Palestine^  anathematized  those  who 
said  that  unbaptized  infants  had  eternal  life'.    St.  Augustine,  1  c.  8.  §29. 
therefore,  meeting  with  a  favoui'able  opportunity,  by  means 
of  one  Januarius^,  about  the  middle  of  the  year  417,  wrote  2  §  ,. 
St.  Paulinus  a  long  letter,  not  to  sustain  his  own  faith,  of 
which  he  nothing  doubted,  but  to  assist  him  in  supporting  it 
against  the  heretics^.    For  St.  Paulinus  had  not  applied  him-  ^c.  i2.§39. 
self  early  enough  to  the  study  of  religion  to  become  a  pro- 
found theologian.     St.  Augustine  begins  by  telling  him  that 
he  himself  had  loved  Pelagius,  believing  him  to  be  orthodox, 
and  that  he  had  not  easily  believed  what  was  said  about  his 
errors,  till  he  had  found  them  expressed  in  the  book  which 
Timasius  and  James  had  sent  him.     He  afterwards*  takes  *  c.  1.  §  2. 
notice  of  the  several  transactions  in  Africa  and  at  Rome, 
under  Pope    Innocent,   and   how  Pelagius   had   been   con- 
demned, and  sends  all  the  papers  on  the  subject  to  St.  Pau- 
linus.    He  goes  on  to  establish  the  CathoHc  doctrine  on  the 
necessity  of  Grace;  and  in  particular^  refutes  the  fancy  of  5  c. 4.  §12, 
those  who,  not  daring  to  deny  the  necessity  of  Baptism,  and  ^^'  ^^' 
not  choosing  to  acknowledge  original  sin,  affirmed  that  in- 
fants sinned  before  they  were  born,  and  used  their  fi-ee  Avill 
in  the  wombs  of  their  mothers  ;    which  they  attempted  to 
prove  by  the  strugglings  of  Esau  and  Jacob  ^.  « Gen  20.22. 

Others  wished  to  establish  the    same    opinion  from  the 
leaping  of  St.  John  the  Baptist  in  the  womb  of  Elizabeth^.  'Luke  1.44. 
These  St.  Augustine  refutes  in  a  letter  to  Dardanus,  written 
about  the  same  time*.     He  was  a  man  of  high  rank,  and, «  Ep 
as  is  generally  supposed,  the  same  Preefect  of  the  Gauls  to  §  22, 
whom  St.  Jerome  had  inscribed  a  little  work  some  years 
before,  in  answer  to  a  question  he  had  proposed  to  him'. »  iiicr.  ii. 
The  chief  subject  of  St.  Augustine's  epistle  to  Dardanus,  ^' 
which  he  himself  calls   a  book,  is  the  Presence  of  God '. 'Retr.2.49. 
He  makes  a  distinction  between  the  simple  Presence  and 
the  Indwelling  by   Grace,   and  combats  the  errors   of  the 
Pelagians  without  naming  them.     About  the  same  time  he 
and  Alypius  wrote  a  common  letter  to  the  widow  Juliana^,  ^  Ep.  I88. 
to  warn  her  of  the  errors  contained  in  the  letter  written  to 
her  daughter  Demetrias  ^,   and  entreating  her  to  let  them  ^  Supr.  13. 
know  the  author  of  it,  though  they  strongly  suspected  that 


al.  67.  c.  7. 
§  22. 


290  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  P.  417.  it  was  Pelagius.     They  shew  her  the  dangerous  tendency  of 

that  letter. 
XXXIX.       The  Donatists  were  reconciled  in  crowds,  from  the  time  of 
the  correct  the    Conference,   and  the   laws  which   had   been   published 
Donau4^^  against   them;    particularly  that    of  the   twenty-second    of 
'  Cod.  Th.  June,  414^,  by  which  they  were  all  fined  in  very  considerable 
tie  Hser.  54.  sums.     But  those  whom  the  severity  of  these  laws  could  not 
Supr.  II.     prevail  upon  to  return  to  the  Church,  broke  out  with  greater 
fury  than  before,  which  they  carried  to  such  a  height  as  even 
to  kill  themselves  in  mere  despite  of  the  Catholics,  in  order 
to  load  them  with  the  odium  of  their  death.     Some  good 
people,  terrified  at  these  examples,  began  to  doubt  whether 
it  were  not  better  to  let  them  alone,  than  to  push  them  to 
extremities,  and  the  Donatists  complained  loudly  of  perse- 
cution.     This   is  the    subject  of   St.  Augustine's  letter  to 
•^  Ep.  185.   Boniface  \  then  Tribune    and    afterwards   Count,   who  was 
authorized  to  see  these  laws  put  into  execution  in  Africa. 
St.  Augustine,  therefore,  about  the  year  417,  wrote  him  a 
3  Retr.2.48.  long  letter,  or  rather  a  book,  as  he  himself  entitles  it^\  on 
the  Correction  of  the  Donatists,  in  which  he  fully  discusses 
the    question  whether  temporal    punisliments   ought  to    be 
employed  against  heretics;  a  subject  which  he  had  already 
treated  nine  or  ten  years  before  in  his  letter  to  Vincentius 
"  Ep.  93.     the  Rogatist'*. 

"'■  **^'  In  his  letter  to  Boniface,  he  marks  the  difference  between 

'  c.  2.  §  8,  true  and  false  Martyrs^:  "When  the  Emperors,"  he  writes, 

'    ■  "  make  evil  laws  for  error  against  truth,  the  faithful  are 

"  tried,  and  they  who   persevere  are  crowned.     But  when 

"  they  make  good  laws  for  truth  against  error,  they  terrify 

"  the  furious,  and  correct-the  wise.''     He  cites  the  two  laws 

"  Dan.  3. 5.  made  by  Nebuchadnezzar ;   the  one  ®  to  adore  his  idol,  to 

'  Ibid.  29.  which  piety  refused  obedience;   and  the  other'',  to  worship 

the  true  God,  the  transgressors  of  which  M^ould  have  suffered 

the  punishment  due  to  their  impiety.     So  that  true  Martyrs 

are  not  simply  those  Avho  suffer  persecution  for  any  cause 

whatever,  but  those  who  suffer  it  for  righteousness'   sake. 

Now  the  Donatists  suffer  only  for  injustice   and  cruelties. 

« g  II.         "  Because  we,"  says  St.  Augustine*^,  "are  desirous  of  procur- 

"  ing  for  them  eternal  life,  they  do  their  utmost  to  deprive 

"  us  even  of  temporal  life ;  and  are  so  much  in  love  with 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  291 

"  murder,  that  they  practise  it  upon  themselves  when  they  a.  p.  417. 

"  cannot  exercise  it  upon  others.     Those  who  know  not  their 

"  custom,  imagine  that  it  is  only  since  the  enactment  of  these 

"  laws  of  reunion  that  they  kill  themselves  ^    But  in  the  time  '  c.  3.  §  12. 

"  when  idolatry  still  flourished,  they  used  to  flock  in  crowds 

"  to  the  most  solemn  festivals  of  the  pagans,  not  to  break  in 

"  pieces  the  idols,  but  to  get  themselves  killed  -,  insomuch 

"  that  the  most  vaHant  among  the  pagans  used  to  vow  to 

"  their  idol,  to  kill  each  a  certain  number  of  them.     Some  of 

"  them  used  to  fall  upon  armed  travellers,  saying  to  them, 

"  with  dreadful  menaces,  '  If  you  do  not  kill  us,  we  will  kill 

"  '  you.'    Sometimes  they  extorted  from  the  judges  who  hap- 

"  pened  to  be  on  the  road,  orders  for  their  own  execution, 

"  either  by  the  common  executioners,  or  the  oSicers ;  but  it 

"  is  said  that  one  judge  cheated  them,  by  ordering  them  to 

"  be  bound  [as  if  for  execution]  and  afterwards  set  at  liberty. 

"  It  was  their  daily  sport  to  precipitate  themselves  from  the 

"  tops  of  rocks,  and  to  throw  themselves  into  the  water  or 

"  the  fire  when  they  could  find  no  one  whom  they  could 

"constrain  to  kill  them."      And  afterwards  ^   "They  even  ^  e.  4.  §  15. 

"  disturbed  the  tranquillity  of  unofi'ending  people  '^.      The  ^  Fieuty, 

"  master  was  reduced  to  fear  his  slave  when  once  the  latter  had 

"  put  himself  under  their  protection ;  they  forced  masters  to 

"  give  the  most  worthless  slaves  their  liberty,  and  creditors 

"  to  render  up  their  bonds  to  their  debtors.     If  their  threats 

"  were  despised,  they  were  forthwith  put  in  execution,  and 

"  houses  were    soon  either  beaten  down,   or   burnt  to  the 

"  ground.     Respectable  people  have  been  found  lying  as  if 

"  dead  from  the  blows  they  had  received,  or  have  been  car- 

"  ried  off"  and  tied  to  a  mill,  which  they  were  compelled  to 

"  turn  under  the  lash,  like  beasts.     Wliat  assistance  against 

"  them  did  we  derive  either  from  laws  or  magistrates  ?  What 

"  officer  dared  breathe  in  their  presence  ?    Several  among  the 

"  Donatists  themselves  regarded  them  with  horror'*,  and  some  ^  §  I6. 

"  wished  to  be  converted  but  dared  not  draw  upon  themselves 

"  such  enemies. 

"After   the    schism  of  the  Maximianists  ^    and   the   ad- «  §  is. 

"  vantage  which  the  Catholics  gained  fi^om  it,  the  hatred  of 

"  the  obstinate  Donatists  became  so  fui'ious,  that  scarce  a 

"  single   church   was   secure   against   their   outrages.     The 

u  2 


292  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  P.  417.  "  roads  were  no  longer  safe  for  those  who  were  travelling  to 
"  preach  unity ;  the  very  Bishops  found  themselves  reduced 
"  to  the  hard  alternative  of  either  suppressing  the  truth  in 
"  silence,  or  bearing  with  their  insults.  But  if  they  were 
"  silent,  no  one  was  converted,  while  the  Donatists  were  suf- 
"  fered  to  seduce  many ;  if  they  preached,  they  raised  their 
"  fury,  and  if  some  were  then  converted,  yet  the  weaker 
"  were  kept  back  through  fear. 
XL.  "  Nevertheless,  before  those  penal  laws  enacted  against  all 

penal  laws.  "  the  Donatists  were  sent  into  Africa^,  some  of  our  brethren 

'  c.  7.  §  25.  "  were  of  opinion,  and  myself  among  the  rest,  that  the  Em- 
"  perors  should  be  petitioned  merely  to  secure  those  who 

^  Supr.  21.  "  preached  the  Catholic  truth  from  their  outrages  ^  But 
"  our  deputies  did  not  succeed  in  their  intention,  for  they 
"  found  a  law  already  published,  not  only  to  restrain  this 
"  heresy,  but  to  suppress  it  entirely.  It  is  true,  that  for  the 
"  sake  of  preserving  Christian  moderation,  they  did  not  make 
"  the  penalty  death,  but  only  pecuniary  fines,  and  for  their 
"  Bishops  and  clergy  banishment."  St.  Augustine  after- 
wards takes  notice  of  the  effect  of  these  laws,  and  the  great 

M  29.  number  of  converts  that  had  been  made^:  he  then  adds^, 
'  Could  you  but  behold  the  joy  of  those  who  are  returned  to 
"  unity,  their  fervency  and  constant  attendance  at  church, 
"  there  to  sing  the  praises,  and  there  to  hear  the  Word  of 
"  God  ;  with  what  grief  many  call  to  mind  their  former 
"  error ;  how  happy  they  think  themselves  in  having  found 
"  the  truth,  how  deeply  they  abhor  the  impostures  of  their 
"  teachers ;  were  you  able  at  one  glance  to  see  the  assemblies 
"  of  these  converts  in  many  districts  of  Africa,  you  would  say 
"  that  it  would  have  been  too  great  a  cruelty  to  have  suflFered 
"  them  to  fall  into  everlasting  flames,  to  prevent  some  des- 
"  perate  men,  who  are  not  to  be  compared  with  them  in 
"  numbers,  from  throAving  themselves  into  the  fire.  It  is 
"  with  regret  that  the  Church  sees  those  perish  Avhom  she 
.  3.  §  14.  "  cannot  preserve  \     She  earnestly  desires  that  all  should 

"  live,  but  she  fears  yet  more  lest  all  should  perish." 
.5.  §19.       "But,"  said  the  Donatists",  "the  Apostles  never  solicited 
"  the  princes  of  the  earth  for  any  thing  of  this  kind."     "  It 
"  is  true,"  said  St.  Augustine ;  "  but  the  times  are  changed ; 
"  monarchs,  Avho  in  those  days  persecuted  the  Lord,  now 


c.  8. 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  293 

"  serve  Hira,  and  that  not  as  men  only,  but  also  as  kings,  by  A.  P.  4i7. 

"  doing  for  His  service  that  wMcli  none  but  kings  can  do. 

"  Must  not  that  man  have  lost  his  senses  who  should  say  to 

"  them',  'Be  not  you  concerned  whether  the  Church  of  your  '  §  20. 

"  '  Master  is  reverenced  or  persecuted  in  your  kingdom ; 

"  '  neither  religion  nor  sacrilege  concern  you  •/  whilst  at  the 

"  same  time  he  would  not  dare  to  tell  them  that  neither 

"  chastity  nor  impurity  concern  them  ?    If,  because  man  has 

"  received  from  God  free-will,  sacrilege  is  to  be  permitted, 

"  why  should  adultery  be  punished?    Doubtless  it  is  better^  *c. 6.  §  21. 

"  to  bring  over  people  to  the  servdce  of  God  by  instruction, 

"  but  we  are  not  therefore  to  neglect  those  who  are  brought 

"  to  it  by  no  other  way  than  fear.^'    He  adduces  the  example 

of  St.  Paul,  converted  by  a  kind  of  violence^ ;  and  he  insists  '  §  22. 

on  those  words  of  Christ*,  "  Go  out  into  the  highways,  and  4  ^%^] 

'^hedges,   and  whomsoever  ye  shall  find,   compel  them  to  ^"'^^'"^•-^ 

"  come  in." 

The  Douatists  accused  the  Catholics  of  persecuting  them 
for  the  sake  of  reaping  their  spoils,  because  it  was  enacted 
by  the  laws,  that  whatever  their  churches  possessed  should 
be  transferred  to  the  Catholics,  together  with  the  churches 
themselves  ^.  "  Oh  that  they  would  become  Catholics,"  5  c.  9.  §  35. 
exclaims  St.  Augustine,  "  and  possess  with  us  in  peace  ]fi^jit.  5. 
"  and  love,  not  only  those  possessions  which  they  call  their  '^^  ^^^-  ^^• 
"  own,  but  ours  also  !  If  we  made  their  possessions  the 
"  object  of  our  desire,  we  should  not  force  them  to  enter 
"  our  communion,  as  they  complain  so  bitterly.  Where  is 
"  the  avaricious  man  who  seeks  a  sharer  in  his  possessions  ? 
"  Let  them  see  whether  such  of  them  as  have  become  our 
"  brethren  do  not  possess,  not  only  what  they  formerly  en- 
*'  joyed,  but  our  possessions  also.  For  if  Ave  are  poor,  these 
"  possessions  belong  to  us  in  the  same  manner  as  to  the  other 
"  poor;  but  if  we  have  enough  to  support  ourselves,  these 
"  possessions  belong  not  to  us,  but  to  the  poor;  we  have  in 
"  some  measure  the  administration  of  them,  but  we  do  not 
"  claim  to  oiu'selves  any  property  in  them ;  this  would  be  an 
"  usiu-pation  worthy  of  condemnation."  Such,  according  to 
St.  Augustine,  is  the  right  of  Bishops  over  ecclesiastical  pos- 
sessions. "But,"  said  the  Douatists^  "you  admit  us  into  " c.  10. § 44. 
"  the  clergy,  [after]  enjoining  penance  for  our  having  been 


294  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  P.  417.  "  schismatics,  or  enemies  to  tlie  Church."     "  It  is  true," 

says  St.  Augustine,  "  that  this  is  a  wound  to  discipline,  but  a 

"  salutary  wound,  such  as  is  made  in  a  tree  when  it  is  grafted. 

'§45.        "For  though  the  Church  has  ordained*  that  no  one  after 

20.  33.        "  having  undergone  penance,  shall  be  allowed  to  be  admitted 

§  7/|  •  •  •  "  into,  or  to  continue  among  the  clergy ;  it  is  not  that  she 

"  has  doubted  her  power  of  remitting  sins ;  but  because  she 

"  wished  to  be  assured  of  the  humility  of  penitents,  and  of 

"  the  sincerity  of  their  conversion,  by  taking  from  them  all 

"  hopes  of  raising  themselves  in  this  world,  without,  however, 

"  risking  their  salvation.    But  on  occasions  Hke  these,  where 

"  the  destruction  of  whole  multitudes  is  at  stake,  charity  in- 

[=  cf.  Ep.  "  duces  us  to  relax  somewhat,  that  we  may  apply  a  remedy 

Supr.  23.]       to  greater  evds-." 

XLi.  Some  time  after  this  St.  Augustine  wrote  another  letter  to 

letter  to      Count  Boniface  for  his  edification,  as  he  had  desired  him^. 

a°d!^418    -'-^  ^^  ^^  shews  him  that  we  may  please  God  in  bearing  arms 

"  Ep.  189.   by  the  example  of  David,  of  the  Centurion  in  the  Gospel'*, 

■>  iviatth.as.  and  of  Cornelius ;  and  by  the  instructions  which  John  the 

*Luke3.i4.  Baptist  gave  to  soldiers^,  without  obliging  them  to  quit  their 

*  §  6.         profession.     "  But,"  said  he^,  "when  you  arm  for  the  battle, 

"  you  ought  first  to   consider  that  your  bodily  strength  is 

"  the  gift  of  God.     You  ought  to  keep  faith  even  with  the 

"  enemy.     You  should  ever  wish  for  peace,  and  never  make 

"  war  but  when  necessity  requires  it,  and  use  no  violence 

"  against  the  enemy,  save  when  he  resists.     Preserve  con- 

'  §  7.         "  jugal  chastity '',  sobriety,  frugality ;    shame  is  it  for  him 

"  who  is  not  vanquished  by  men,  to  be  so  by  his  passions. 

"  Neither  the  abundance,  nor  the  want  of  temporal  goods, 

"  ought  to  raise  or  depress  the  courage  of  a  man   and  a 

"  Christian." 

Notwithstanding   the   persecutions    which   the    Donatists 
complained  of  suffering  from  the  Catholics,  they  still  con- 
8  Aug.ix.    tinned  to  ordain  Bishops  and  to  hold  Councils^.     They  as- 
1?" .  37!"  '  sembled  one  about  this  time  consisting  of  thirty  Bishops,  at 
^  ^^"  which  Petilianus  was  present ;    and  it  was  there  ordained 

that  all  such  Bishops  or  Priests  as  had  involuntarily  com- 
municated with  the  Catholics,  provided  they  had  neither 
preached  nor  off'ered  the  Sacrifice,  should  ol)taiu  pardon,  and 
preserve  their  dignity.    By  this  ordinance  they  again  violated 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  295 

their  principle,,  that  whoever  communicated  with  sinners^  be-  A.  P.  4i8. 
came  himself  criminal. 

When    Pelagius    and    Caelestius    found   themselves    con-      xlit. 
demned^  not  only  by  the  Bishops  of  Africa,  but  likewise  by  at^Rome. 
Pope  Innocent,  they  sought  some  means  of  removing  this  ^-  ^'  *''^" 
disgrace  from  the  eyes  of  men.     Pelagius  wrote  to  the  Pope 
in  his  own  justification,  and  Caelestius   came  in  person  to 
Rome ',  hoping  to  meet  with  support  there,  and  to  engage  '  Aug.  x. 
several  of  the  clergy  in  his  defence ;  it  was  even  rumoured  that  ong.  c.  7. 
the  Priest  Sixtus,  who  was  afterwards  Pope,  was  favourably  pont^Ep, 
inclined  to  the  enemies  of  grace.    Ceelestius,  after  he  had  been  Pel.  lib.  2. 
condemned  at  Carthage  in  412,  appealed  to  the  Pope;   but 
instead  of  prosecuting  his  appeal,  he  went  directly  to  Ephesus, 
and  taking  them  by  surprise,   got  himself  there  ordained 
Priest^.     From  hence,  some  years  after,  he  went  to  Constan-  ^  Ep.  157. 
tinople,  but  the  Bishop  Atticus,  having  discovered  his  evil  |u"jfr'.  o. 
practices,  took  great  pains  to  di'ive  him  thence,  and  wrote  of  ^^^^^^'^j^ 
him  to  the  Bishops  of  Asia,  to  Thessalonica,  and  to  Carthage.  Csei.  p.i38. 
We  do  not  find  that  he  wrote  to  Rome,  perhaps  because  he 
was  not  yet  reconciled  with  the  Pope,  on  the  affair  of  St. 
Chrysostom.     Caslestius,  thus  driven  out  of  Constantinople, 
came  with  all  haste  to  Rome,  and  presented  himself  before 
Pope  Zosimus,  pretending  to  prosecute  his  appeal  after  an 
interval  of  five  years,  and  to  justify  himself  on  those  errors 
of  which  he  had  been  accused  before  the  Holy  See,  taking 
advantage  of  the  absence  of  his  accusers ;  i.-  e.  of  Paulinus 
the  Deacon,  who  had  accused  him  at  Carthage,  and  of  the 
Bishops  Heros  and  Lazarus,  who  had  accused  him  in  Pales- 
tine. 

He  presented  a  confession  of  faith*,  in  which  he  recapitu-  ^  Aug.  x. 
lated  all  the  articles  of  the  Creed,  from  the  Trinity  to  the  on  c!^23. 
Resurrection  of  the  dead ;  explaining  in  detail,  his  belief  on  §  -''• 
all  those  articles  concerning  which  nothing  was  laid  to  his 
charge.     But  when  he  came  to  the  point  in  question,  he 
said,  "  If  any  disputes  have  risen  on  questions  that  form  no 
"  part  of  the  faith,  I  have  not  pretended  to  decide  them, 
"  as  the  author  of  a  new  doctrine ;  but  I  off'er  to  your  exa- 
"  mination  what  I  have  drawn  from  the  source  of  the  Pro- 
"  phets  and  Apostles,  that,  if  I  have  erred  through  ignorance, 
"  your  judgment  may  correct  me."     Afterwards,  speaking  of 


296  ECCLESIASTICAL  HISTORY.      [book  xxiir. 

A.  P.  417.  original  sin^  "he  said  ^,  "  We  hold  that  infants  ought  to  be 
'  ibid.c.5,6.  "  baptized  for  the  remission  of  sins,  in  accordance  with  the 
Chr.  c.  .33.  "  rule  of  the  universal  Church,  and  the  authority  of  the 
"  Gospel,  because  the  Lord  hath  declared  that  the  kingdom 
"  of  heaven  can  be  given  to  none  but  the  baptized ;  but  we 
"  do  not  thence  pretend  to  establish  the  transmission  of  sin 
"  from  parents  to  children ;  an  inference  far  removed  from 
"  the  Catholic  doctrine.  For  sin  is  not  born  with  man,  but 
"  it  is  man  who  commits  sin  after  his  birth ;  it  does  not 
"  spring  from  nature,  but  from  will.  We  avow  the  first 
"  principle  that  we  may  not  have  to  admit  different  kinds  of 
"  Baptisms,  and  we  use  this  latter  caution  [against  the  infer- 
"  ence],  that  we  may  not  ascribe  injustice  to  the  Creator." 
Such  is  the  confession  of  the  faith  of  Cselestius. 

Pope  Zosimus  was  at  that  time  encumbered  with  a  multi- 
'  Zos.  Ep.   tude  of  matters,  which  he  deemed  of  greater  consequence  ^ ; 
3.  ai.  2.       j^g  would  not,  however,  defer  the  decision  of  this,  that  he 
might  not  keep  the  Bishops  of  Africa  any  longer  in  suspense, 
as  they  knew  that  Cselestius  was  at  Rome.     He  therefore  ap- 
pointed the  time  and  place  for  this  trial,  and  chose  St.  Cle- 
[3  Pope      ment's'  chm^ch  for  that  purpose;  that,  excited  by  the  example 
A^^D^Toa'  of  this  holy  Martyr,  he  might  proceed  the  more  rehgiously. 
Cf.  Philip.  Besides  the  clergy  of  the  Church  of  Rome,  there  were  present 
several  Bishops  of  different  countries.      They  examined  all 
that  had  been  hitherto  done  in  the  cause  of  Caelestius.     He 
was  called  in,  his  confession  of  faith  was  read,  and  several  of 
the  Roman  clergy  seemed  to  approve  his  opinions.    The  Pope 
himself  acted  as  if  he  had  judged  his  confession  Catholic,  not 
that  he  approved  the  tenets  which  it  contained,  but  because 
Cselestius  declared  himself  ready  to  submit  to  the  judgment 
*  Aug.  X.    of  the  Holy  See\     Seeing  a  man  of  an  active  genius*,  who,  if 
Pd*2^c  3  corrected,  might  be  useful  to  the  Church,  he  approved  the 
[«  acerrinii  readiness  he  shcAved  to  be  corrected,  and  feared  to  push  him 

ingenii]  .    .         ,  .         ,  .  i         i  i 

down  the  precipice,  by  treating  him  too  harshly. 

He  did  not,  however,  content  himself  with  his  confession 
of  faith  in  writing,  but  put  many  questions  to  him  to  try  if 
these  were  his  real  sentiments,  lea\dng  God  to  judge  of  the 
sincerity  of  his  answers.  Cailestius  confirmed  by  word  of 
mouth,  and  by  repeated  declarations,  the  contents  of  his 
Avrittcn  confession.     The  Pope  asked  him  whether  he  con- 


BOOK  xxm.]       ECCLESIASTICAL  HISTORY.  297 

demned  all  the  errors  wliicli  had  been  published  under  his  a.  D.  417. 
name^     Ceelestius  answered  that  he  condemned  them  agree-  •  Pauiin. 
ably  to  the  sentence  of  Pope  Innocent,  and  promised  to  cii.^i'i.'"^"" 
condemn  whatever  should  be  condemned  by  the  Holy  See.  Fj^'^^ggg ) 
Nevertheless,  when   urged   by  Pope   Zosimus  to    condemn  Zos.  Ep.  8. 
those  particulars  which  Pauhnus  the  Deacon  had  laid  to  his 
charge,  he  refused  to  do  so.     He  was  likewise  interrogated 
with  respect  to  the  accusations  which  Heros  and  Lazarus 
had  made  against  him,  as  contained  in  their  letters,  wliicli 
the  Council  of  Carthage  had  sent  to  Rome.     He  answered 
that  he  had  only  seen  Lazarus  in  passing^,  and  that  Heros  ['  in  trans- 
had   given   him  satisfaction  for   having   entertained  an   ill ' "-' 
opinion  of  him. 

Although  Pope  Zosimus  had  resolved  not  to  irritate  him, 
he  yet  did  not  think  proper  to  absolve  him  from  the  excom- 
munication with  which  he  was  bound;  accordingly,  for  the 
greater  security,  he  adjourned  the  affair  for  two  months 
before  he  pronounced  a  definitive  sentence,  that  he  might 
write  to  the  African  Bishops  on  the  subject,  who  were  better 
acquainted  with  the  cause,  and  at  the  same  time  give  Cselestius 
time  to  return  to  reason.  But  in  the  mean  time  he,  and  the 
other  Bishops  who  were  present,  exhorted  him  to  avoid  for 
the  future  these  vain  disputes  and  curious  questions.  He 
proceeded  more  quickly  with  respect  to  Heros  and  Lazarus ; 
whom,  though  absent,  he  deposed  from  the  Episcopate  and 
excommunicated,  being  prejudiced  against  them  by  the  com- 
plaints of  Cselestius,  or  of  Patroclus,  who  held  the  see  of  Aries 
in  the  room  of  Heros. 

Pope  Zosimus  wrote  to  Aurelius  and  the  other  Bishops  of 
Africa  an  account  of  his  proceedings  in  this  trial,  and  sent 
them  the  Acts^.  He  complains  of  their  having  too  easily  '  Zos.Ep. 3. 
given  credit  to  Heros  and  Lazarus.  "  We  have  found,"  said  ^ '  ' 
he,  "  that  their  ordinations  were  irregular,  and  an  accusation 
"  in  writing  ought  not  to  have  been  received  from  them  against 
"  an  absent  person,  who,  now  that  he  is  present,  explains  his 
"  faith,  and  challenges  his  accuser."  He  proceeds,  "  It  often 
"  happens  that  when  we  scruple  to  believe  those  who  testify 
"  the  rectitude  of  their  faith,  we  plunge  them,  as  it  were,  by 
"  necessity  into  error."  This  letter  is  dated  under  the  Con- 
sulate of  Honorius  and  Constantius,  which  was  in  the  year  417. 


298  ECCLESIASTICAL  HISTORY.       [book  xxiir. 

A.  D.  417.      After  Pope  Zosimus  had  written  this  letter^  he  received  one 

XLiii.     from  Praylius,  Bishop  of  Jerusalem,  who  had  succeeded  John, 

writes  to     in  which  he  most  earnestly  recommended  to  him  the  affair  of 

■^ZofE"^  4  P^l^gi^s  '•     ^^^^  letter  was  accompanied  by  another  written 

ai.  3.  by  Pelagius  himself,  together  with  his  confession  of  faith ; 

both  of  which  were  directed  to  Pope  Innocent,  with  whose 

2  Aug.  X.     death  he  was  not  yet  acquainted  ^    Pelagius  said  in  his  letter 

Chr.  'c.  'so.  that  two  things  were  laid  to  his  charge  :  first,  that  he  refused 

oVc^iT'^  to  admit  infants  to  Baptism,  and  promised  them  the  kingdom 

§  13.  of  heaven,  without  the  redemption  of  Christ  ;  and  secondly, 

that  he  put  so  much  confidence  in  free  will,  as  to  deny  the 

assistance  of  grace.     He  rejected  the  first  error,  as  evidently 

contrary  to  the  Gospel,  and  said,  "  Who  is  so  impious  as  to 

"  refuse  to  an  infant  the  redemption  which  is  common  to  all 

"  mankind,  and  to  hinder  from  being  born  again  to  a  certain 

"  life,  him  who  is  born  to  an  uncertain  one  ? "     He  saved 

himself  by  these  last  words.     For  when  interrogated  on  this 

matter,  he  would  say,  "  I  know  where  children  who  die  un- 

"  baptized  do  not  go ;  but  I  know  not  where  they  do  go." 

De  Grat.  Upon  the  article  of  grace  he  said  ^,  "  We  have  a  free  will, 

either  to  sin,  or  to  forbear  sinning ;  and  in  all  good  works 

it  is  ever  aided  by  the  Divine  assistance.'^    And  afterwards, 

"  We  maintain  that  free  will  exists  generally  in  all  mankind, 

"  in  Christians,  Jews,  and  Gentiles :  they  have  all  equally 

"  received  it  by  nature,  but  in  Christians  only  it  is  assisted 

"  with  grace.     In  others  this  good  of  their  original  creation 

"  is  naked  and  unarmed.     They  shall  be  judged  and  con- 

"  demned,  because,  though  possessed  of  free  will,  by  which 

"  they  might  come  to  the  faith,  and  merit  the  grace  of  God, 

"  they  make  an  ill  use  of  their  freedom ;  while  Christians 

"  shall  be  rewarded,  because  by  using  their  free  will  aright, 

[<  merentur "  they  merit  the  grace  of  the  Lord  \  and  keep  His  com- 

Domini         cc  -,  .     „ 

gratiam  manclments. 

Ppeil  ubei.  His  confession  of  faith,  which  is  still  extant  ^,  was  similar 
^°Tb63  "'  *°  ^^^^^  °^  Ctelestius.  He  explained  in  it  at  length  all  the 
(iv.  p. 355.)  articles  of  faith  on  which  there  was  no  dispute,  from  the 
mystery  of  the  Trinity  to  the  llesurrection  of  the  flesh.  On 
Baptism  he  expressed  himself  as  follows  :  "  We  hold  one  only 
"  Baptism,  and  we  assert  that  it  ought  to  be  administered  to 
"  infants  in  the  same  form  of  words  as  to  adults."     On  grace 


Chr.  c.  31. 


BOOK  xxiii.]       ECCLESIASTICAL  HISTORY.  299 

he  said,  "We  confess  a  free  will,  holding  at  the  same  time  A.  D.  4i7. 

"  that  we  stand  continually  in  need  of  the  Di^dne  assistance ; 

''  and  that  those  are  equally  mistaken  who  say  with  the 

"  Manichees  that  man  cannot  escape  sin,  and  who  say  with 

"  Jo\dnian  that  man  cannot  sin."     He  concluded  -vvith  these 

words  :  "  Such,  blessed  Pope  !  is  the  faith  we  have  learnt  in 

"  the  CathoHc  Church,  which  we  have  ever  held,  and  still 

"  continue  to  hold.     If  any  thing  contained  herein  has  been 

"  declared  with  too  little  either  of  skill  or  care,  we  desire  you 

"  to  correct  it ;  you,  who  hold  the  faith,  and  the  see,  of  Peter." 

Nothing  seemed  more  orthodox  than  this  confession  of  faith, 

and  yet  it  left  the  door  open  to  the  eiTors  of  Pelagius, 

These  writings  having  been  read  publicly  at  Rome,  all  pre-  xliv. 
sent,  not  excepting  the  Pope  himself,  were  deceived  by  their  ^pce^pj 
fair  appearance.  They  found  that  Pelagius  spoke  at  Jeru-  by  Peia- 
salem,  as  Cselestius  had  done  at  Rome.  They  were  filled 
with  joy  and  admiration;  scarcely  could  they  refrain  from 
tears,  so  shocked  were  they  that  men  of  so  pure  a  faith  had 
been  attacked  by  calumnies  ^  It  seemed  to  them  that  these  '  Zos.Ep.4. 
wi'itings  spoke  of  nothing  but  the  grace  and  assistance  of 
God.  Heros  and  Lazarus,  abeady  in  bad  repute  for  other 
reasons,  appeared  to  them  no  otherwise  than  as  two  inter- 
meddlers,  who  desired  nothing  but  to  trouble  the  Church. 
Under  these  feelings.  Pope  Zosimus,  thus  deceived  in  the  fact, 
wi'ote  a  second  letter  to  Am-elius,  and  to  all  the  Bishops  of 
Africa,  in  stronger  terms  than  the  first ;  in  which  he  declares 
his  satisfaction  with  the  confession  of  faith  of  Pelagius,  and 
his  persuasion  of  his  sincerity :  but,  following  his  own  pre- 
judice, and  too  easily  giving  credit  to  what  Cselestius  had  said, 
he  speaks  thus  against  Heros  and  Lazarus :  "  Is  it  possible, 
"  my  dear  brethren,  that  you  have  not  jet  learnt,  at  least  by 
"  rumour  '^,  Avho  are  the  distiu'bers  of  the  Church  ?  Are  you  [^opinione] 
"  unacquainted  with  their  life  and  condemnation  ?  But  not- 
"  Avithstanding  the  Apostolic  See  has  cut  them  off  from  all 
"  communion  by  a  special  sentence,  listen  now  also  to  a 
"  brief  account  of  their  behaviour.  Lazarus  has  been  long 
"  accustomed  to  accuse  the  innocent ;  several  Councils  have 
"  found  him  guilty  of  slandering  our  holy  brother,  Britius, 
"  Bisliop  of  Tours.  Proculus  of  Marseilles  condemned  him 
"  as  a  calumniator  in  the  Council  of  Turin.     Nevertheless, 


300  ECCLESIASTICAL  HISTORY.        [book  xxiii. 

A.  D.  417.  "  the  same  Proeulus,  many  years  after^  ordained  him  Bishop 
['  tyrannici  "  of  Aix^  to  Corroborate  the  sentence  of  the  tyrant ' :  he  took 
fensor]  ^'  "  possession  of  the  episcopal  chair,  scarce  yet  cleansed  from 
"  the  stain  of  innocent  blood ;  and  maintained  a  shadow  of  the 
"  priesthood,  as  long  as  the  tyrant  who  protected  him  preserved 
"  an  image  of  the  empire ;  but  after  his  death,  he  left  the  place, 
"  and  so  condemned  himself  by  his  own  act."     This  tyrant, 
the  protector  of  Lazarus,  is  Constantine,  who  was  acknow- 
ledged Emperor  of  the  Gauls,  in  the  year  411.    Pope  Zosimus 
goes  on :  "  The  same  may  be  said  of  Heros ;  the  protection 
"  of  the  same  tyrant ;  murders,  seditions,  imprisonments  of 
["  totius      "  Priests  who  resisted  him  j  the  whole  city  in  consternation^ ; 
atidictlo]     "  the   same  repentance   has   made   him  also   renounce  the 
"  Priesthood."     Notwithstanding  which,  these  Bishops  who 
have  here  met  with  such  ill  treatment,  are  looked  upon  by 
3  De  Gest.  St.  Augustine  as  good  men';  and  St.  Prosper  calls  Heros  a 
§2.'  ^'  '     holy  man  and  disciple  of  St.  Martin* :  which  gives  us  reason 
Ch*r°p''647  ^°  supposc  that  Popo  Zosimus  had  too  easily  listened  to  the 
calumnies  of  Patroclus  of  Aries. 

The    Pope    again    dwells   on    the    absence   of   Heros    and 
Lazarus,  saying  that  it  proved  the  weakness  of  their  accusa- 
tion, since  they  had  not  the  courage  to  maintain  it ;  and  he 
says  the  same  of  James   and  Timasius.      He   censures  the 
African  Bishops  for  having  too  easily  given  credit  to  such 
accusations ;  he  exhorts  them  to  be  more  circumspect  for  the 
future,  and  not  to  judge  any  man  without  hearing  him,  as 
»John  7.61.  the  Scriptures  command*;  carefully  to  maintain  peace  and 
^  ^  """■    ■  charity,  and  to  rejoice  that  Pelagius  and  Cselestius  have  never 
been  separated  from  the  Catholic  truth.     This  letter  is  dated 
the  eleventh  of  the  calends  of  October,   i.  e.   the  tweuty- 
["  twenty-  second  ®  of  September ;  and  the  Pope  sent  at  the  same  time 
"^^^'^         copies  of  the  wintings  of  Pelagius.     In  this  manner  he  suf- 
fered himself  to  be  imposed  upon  by  the  artifice  of  these  two 
heretics,  from  too  great  easiness  of  belief,  without  in  any  way 
7.3!^""*^     approving  their  errors'. 

XLV.  He  likewise  suffered  himself  to  be  prepossessed  in  favour 

Zosimus  in  of  Patroclus,  Bisliop  of  Aries,  to  the  prejudice  of  the  other 
the°B[shop  Bishops  of  the  Gauls  ^.     For  the  same  year,  and  at  the  be- 

of  Aries. 

^  The  following  narrative  will  per-       general  view  of  the  ecclesiastical  divi- 
liaps  be  rendered  more  intelligible  by  a       sions  of  the  Latin  Church  at  the  period 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  301 

ginning  of  his  Pontificate,  lie  ordained'  that  all  Ecclesiastics,  a.  d.  4I7. 
not  excepting  the  Bishops  themselves,  who  should  set  out '  Zos.Ep.5. 
from  any  place  in  the  Gauls  to  go  to  Rome,  or  any  other  part 
of  the  world,  should  obtain  littera  formata  -  from  the  Bishop  ['  Supr. 
of  Aries,  and  that  without  such  letters  they  should  not  be  ^^'  '^^^ 
received.     He  declares  that  he  has  sent  this  decree  into  all 
places,  and  that  this  privilege  of  granting  such  letters  has 
been  allowed  particularly  to  Patroclus,  in  consideration  of  his 
merit.     He  preserves  to  the  Bishop  of  Aries  ^  the  right  of  ^  c.  2. 
Metropolitan  over  the  pro^dnce  of  Vienne,  and  over  Nar- 
bonensis  Prima  and  Secunda,  as  well  for  the  ordination  of 
Bishops,  as  the  decision  of  causes  "* ;  "  except,"  said  he,  "  the  *  c.  3. 
"  greatness  of  the  cause  may  require  us  to  take  cognizance 
"  of  it."     Thus  we  see  the  greater  causes  reserved  for  the 
Pope.     He  grounds  the  prerogative  of  the  Church  of  Aries 
on  the   dignity  of  St.  Trophimus,  who  was   established  its 
first  Bishop  by  the  Holy  See,  and  Avho  first  spread  the  faith  in 
Gaul.     This  letter  is  dated  the  eleventh  of  the  calends  of 
April,  under  the  Consulate  of  Honorius  and  Constantius,  or 
the  twenty-second  of  March,  417. 

Some  time  after,  Ursus  and  Tuentius  having  been  ordained 
Bishops,  without  the  intervention  of  the  Bishop  of  Aries, 
Pope  Zosimus  wrote  a  circular  letter  to  the  Bishops  of  Africa, 
Gaul,  and  Spain  ^,  and  stating  several  other  defects  in  those '^  Ep.6.ai.4. 
ordinations,  declares  Ursus  and  Tuentius  deprived  of  all 
ecclesiastical  dignity,  and  even  of  communion.    This  letter  is 

of  the  death  of  Pope  St.  Innocent.  At  knowledged  Patriarch ;  and  according 
that  time  the  Bishop  of  Rome,  though  to  the  settlement  recently  effected  at 
exercising  great  influence  throughout  the  Council  of  Turin,  St.  Simplicius 
theWest,  had  the  full  rights  of  Patriarch  of  Vienne  was  Metropolitan  of  Vien- 
only  within  the  civil  diocese  of  Rome  nensis,  Hilary  of  Narbonne  of  Nar- 
(i.  e.  all  Italy  south  of  the  rivers  QEsis,  bonensis  Prima,  and  Proculus  of  Mar- 
aud Macra,  together  with  the  islands  of  seilles  exercised  during  his  own  life  the 
Sicily,  Sardinia,  and  Corsica).  In  the  same  power  in  Narbonensis  Secunda, 
diocese  of  Italy,  the  Bishop  of  Milan  which  after  his  death  fell  to  the  Bishop 
exercised  an  independent  and  almost  ofAix.  Pope  Zosimus  appears  to  have 
patriarchal  authority;  but  the  Bishop  wished  not  only  to  merge  these  three 
of  Thessalonica  enjoyed  the  rights  of  provinces  in  one  under  the  sole  primacy 
Primate  in  the  province  of  East  Illyria  of  the  Bishop  of  Aries,  but  also  to  have 
as  the  Pope's  Vicar.  (See  supr.  18.  22.)  invested  Patroclus  as  his  own  Vicar  in 
Across  the  Mediterranean  the  Bishop  Gaul,  with  the  same  patriarchal  powers 
of  Carthage  held  the  first  rank  among  which  Pope  St.  Damasus  had  before 
the  Metropolitans  of  the  six  African  delegated  to  St.  Ascholius  in  East 
provinces;  and  the  Bishop  of  Toledo  Illyria.  (Supr.  18.  22.)  See  Gieseler, 
seems  generally  to  have  been  allowed  i.  §  92,  and  66.  note  3.  and  Tillem.  x. 
a  similar  position  in  Spain.  In  Gaul  Zos. 
there    appears   to   have    been    no   ac- 


302 


ECCLESIASTICAL  HISTORY.       [book  xxiii. 


['  twenty- 
second  ?] 


*Ei).7.al.5. 


Ep.8.al.6, 


*  Ep.  11. 
al.  10. 
A.  D.  418. 
^  Ep.  12. 
al.  11. 


XLVI. 

Com- 
mence- 
ment of 
St.  Ger- 
manus  of 
Auxerre. 
*  Vita  per 
Const. 
a  p.  Sur.  iv. 
Jul.  31.  et 


dated  the  tenth  of  the  calends  of  October,  under  the  same 
Consuls,  or  the  twenty-third'  of  Sei^tember,  417. 

Proculus,  Bishop  of  Marseilles,  claimed  the  right  of  or- 
daining Bishops  in  Narbonensis  Secunda,  and  Simplicius  of 
Vienne  made  the  same  claim  with  respect  to  his  province. 
Pope  Zosimus  condemned  them  both  ^,  and  said  that  even  the 
Holy  See  itself  could  not  grant  them  that  right,  as  it  endea- 
vours to  preserve  inviolate  antiquity  and  the  ordinances  of 
the  Fathers.  This  letter  is  dated  the  third  of  the  calends  of 
October,  that  is,  the  twenty-ninth  of  September,  in  the  same 
year,  417. 

He  wrote  also  the  same  day  to  Hilary,  Bishop  of  Narbonne', 
who  claimed  authority  to  ordain  in  Narbonensis  Prima,  and 
had  obtained  a  decree  from  the  Holy  See  for  that  purpose ;  but 
Pope  Zosimus  declares  it  to  have  been  surreptitiously  obtained, 
and  ordains  that  the  privilege  of  the  Church  of  Aries,  confirmed 
by  an  uninterrupted  possession  ever  since  St.  Trophimus,  should 
be  still  maintained,  under  penalty  of  deposition  against  all 
those  whom  Hilary  should  ordain,  and  himself  likewise.  Pro- 
culus  of  Marseilles  did  not  submit,  but  continued  still  to 
ordain ;  upon  which  Pope  Zosimus  declared  b}^  a  letter,  written 
to  Patroclus  of  Aries ",  that  no  one  ought  to  look  upon  those 
whom  Proculus  had  ordained  as  Bishops;  and  by  another 
letter  to  the  clergy  and  the  people  of  Marseilles^,  he  declares 
that  they  ought  no  longer  to  acknowledge  Proculus,  but  must 
address  themselves  to  Patroclus,  and  obey  him  in  all  things 
that  relate  to  the  government  of  their  Church.  Both  these 
letters  are  of  the  same  date,  viz.  the  third  of  the  nones  of 
March,  under  the  twelfth  Consulate  of  Honorius  and  the 
eighth  of  Theodosius,  or  the  fifth  of  March,  418.  However, 
all  these  decisions  were  but  little  maintained  by  the  succeed- 
ing Popes,  for  which  reason  it  is  thought  that  Zosimus  was 
prejudiced  in  favour  of  Patroclus. 

At  this  time  St.  Germanus,  Bishop  of  Auxerre,  one  of  the 
greatest  luminaries  of  Gaul,  was  ordained".  He  was  born 
about  the  year  380,  at  Auxerre,  of  Rusticus  and  Gcrmanilla, 
persons  of  illustrious  bii'th,  and  Avas  brought  up  from  his 
infancy  in  the  study  of  literature.  After  having  gone 
through  the  schools  of  Gaul,  he  went  to  Rome  to  apply 
himself  to  the  study  of  the  law,  and  exercised  the  profession 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  303 

of  an  advocate   at  the  tribunal  of  the  Praetorian  Prsefect.  A.  d.  418. 


He  then  married  a  lady  of  equal  rank  with  himself,  named  Hist.Episc. 
Eustachia  j  after  which  he  was  raised  to  honom-able  employ-  ai)"^Bibi 
ments,  and  at  last  obtained  that  of  Duke,  which  gave  him  ^^''-  *• 

*  p.  414. 

the  supreme  command  over  the  forces  in  his  own  country. 
He  took  great  delight  in  hunting,  and  amused  himself  with 
hanging  the  heads  of  the  beasts  he  had  taken  on  a  pear-tree 
that  stood  in  the  middle  of  the  city.  St.  Amator,  then  Bishop 
of  Auxerre,  often  reproved  him  for  it,  as  being  a  remnant  of 
pagan  superstition ;  and  at  last  watching  his  opportunity,  he 
had  the  tree  cut  down  while  Germanus  was  absent,  who  was 
violently  enraged,  and  threatened  the  Bishop  with  death, 
St.  Amator  knew  by  revelation  that  his  end  Avas  drawing 
near,  and  that  Germanus  was  destined  for  his  successor.  He 
therefore  went  to  Autun,  to  Julius  the  Prsefect  of  the  Gauls, 
and  besought  him  to  give  him  leave  to  perform  the  tonsure '  ['  ton- 
on  Germanus.  These  are  the  words  of  the  Priest  Constantius,  ^"^'''"^J 
who  wrote  his  life  in  the  same  century,  and  they  shew  that 
the  clergy  were  in  those  days  distinguished  by  the  tonsure'*. 

The  Prsefect  Julius  having  given  him  permission,  St.  Amator 
retui'ned  to  Auxerre,  assembled  the  people  in  his  house,  de- 
clared to  them  his  approaching  death,  and  desired  them  to 
choose  his  successor.  When  no  one  answered,  he  led  them 
to  the  church ;  and,  as  they  were  going  into  it,  bid  them  lay 
aside  their  weapons,  for  it  was  the  ancient  custom  of  the 
Gauls  to  go  always  armed.  Then  St.  Amator  commanded 
the  door-keepers  to  close  the  church,  and  collecting  round 
him  a  crowd  of  clergy  and  noblemen,  he  took  Germanus,  cut 
his  hair  off,   and  stripping  him  of  his   secular   ornaments, 

"  The  clerical  tonsure  appears  to  have  some  have  derived  the  term  coronati,  sig- 
originated  in  the  endeavour  to  preserve  nifying  the  clergy  (Cod.  Th.  16.  Tit.  2. 
a  decent  mean  between  the  luxurious  .38.  et  Gothof.  ibi),  and  the  corowa  of  the 
and  barbarous  fashion  of  long  hair,  and  Bishops.  (Pont.  Vit.  Cypr.  §  19.  et  Aug. 
the  superstitious  and  pagan  practice  of  Ep.  133.  al.  147.  §  5.)  See  Bingh.  6. 
shaving  the  head  (Hier.  13.  in  Ezech.  4.  §  16.  This  mode  was  the  one  prac- 
44.  20) :  for  in  the  fourth  century  none  tised  by  the  Roman  Church,  and  after- 
hut  penitents  were  shaved,  at  least  in  wards  said  to  be  derived  from  St.  Peter; 
the  African  Church.  (Optat.  2.  p.  54.)  the  Greek  clergy  cut  the  hair  close  all 
The  first  exact  description  of  the  tonsure  over  the  head,  and  claimed  the  example 
is  found  in  the  fourth  Council  of  Toledo,  of  St.  James  the  Less,  St.  Paul,  and  the 
A.  D.  633.  (can.  41),  in  which  all  the  other  Apostles  in  favour  of  their  prac- 
clergy  are  ordered  to  wear  their  hair  tice;  while  the  British  and  Irish  pro- 
cut  close  on  the  crown  of  the  head,  fessed  to  follow  St.  John  in  shaving  the 
leaving  a  round  or  circle  hanging  down-  fore  part  of  the  head  from  ear  to  ear. 
wards    (circuli   coronavi) ;    from    which  Mabil.  Annal.  Bened.  i.  15.  32. 


304  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  D.  41S1.  clothed  him  in  the  habit  of  rehgion,  and  ordained  him 
Deacon,  telling  him  at  the  same  time  that  he  was  to  be  his 
successor.  St.  Amator  died  a  few  days  after,  on  Wednesday 
the  first  of  May;  a  circumstance  which  marks  the  year  418. 
At  his  funeral  a  paralytic  was  healed  with  the  water  with 
which  his  body  had  been  washed.  A  month  after,  Germanus 
was  elected  by  the  common  consent  of  all ;  of  the  clergy,  the 
nobility,  the  people  both  of  the  town  and  country ;  and  he 
~  was  obliged  to  accept  the  Episcopal  office,  notwithstanding 
his  extreme  reluctance. 

Immediately  he  became  another  man ;  he  renounced  all  the 
pomp  of  the  world ;  ti'eated  his  wife  no  otherwise  than  as  a 
sister;  distributed  all  his  possessions  to  the  poor,  and  em- 
braced a  life  of  poverty  and  austerity.  From  the  day  of  his 
ordination  to  his  death,  that  is,  for  thirty  years,  he  never 
touched  wheaten  bread,  wine,  vinegar,  oil,  pulse,  or  salt.  He 
lived  only  on  barley  bread,  which  he  had  threshed  and  ground 
himself,  and  began  his  meal  with  ashes.  He  never  ate  save 
in  the  evening,  sometimes  in  the  middle  of  the  week,  but  gene- 
rally only  on  the  seventh  day.  His  dress  was  a  hood  and  a 
tunic,  without  adding  any  thing  in  winter,  or  leaving  off"  any 
thing  in  summer ;  nor  did  he  ever  lay  them  aside  till  they 

[•ciiicium]  fell  to  picccs ;  and  beneath  he  wore  continually  a  hair-shirt '. 
His  bed  was  enclosed  with  boards,  and  filled  with  ashes ;  it 
was  covered  with  a  hair-cloth,  without  a  bolster,  and  only  one 
blanket :  he  slept  with  all  his  clothes  on ;  generally  without 
laying  aside  even  his  girdle  or  his  shoes.  He  always  carried 
about  him  reliques  of  Saints,  inclosed  in  a  little  box,  and 
tied  to  a  leathern  thong.  He  extended  his  hospitality  to  all 
kinds  of  persons,  without  exception;  he  gave  his  guests  to 
eat  while  he  himself  was  fasting,  and  Avashed  their  feet  with 
his  own  hands. 

He  founded  a  monastery  over  against  Auxerre,  on  the  other 
side  of  the  river  Youne,  in  honour  of  St.  Cosma  and  St.  Da- 
mian,  which  now  goes  by  the  name  of  St.  Marian,  one  of  its 
first  Abbots.  To  this  St.  Germanus  used  frequently  to  with- 
draw, and  he  appointed  St.  Allodius,  or  Allogius,  to  be  the 
first  Abbot,  who  was  succeeded  by  St.  Mamertinus.  The 
latter  had  been  once  a  very  zealous  Avorshipper  of  idols,  and 
had  been  converted  by  a  miraculous  vision  of  St.  Corcodomus, 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  305 

and  the  other  Saints  who  had  founded  the  Church  of  Auxerre.  A.  D.  4i8. 
He  left  a  writing  containing  the  account  of  it.  St.  Germanus 
baptized  him,  healed  an  infirmity  in  one  of  his  eyes,  and 
another  in  his  hand,  and  worked  many  other  miracles.  He 
discovered  the  sepulchres  of  several  Mai'tyrs  ^,  and  among  the '  Hist, 
rest,  of  a  great  multitude  of  persons  who  had  been  put  to  '"*'^' '  " ' 
death  under  the  persecution  of  Aurelian,  with  St.  Priscus, 
otherwise  called  St.  Bry,  in  a  place  called  Quotiacum,  or 
Coucy.  Their  bodies,  for  the  greater  despatch,  had  been 
thrown  into  a  cistern,  whence  he  took  them,  and  built  in  their 
honour  a  church  and  a  monaster}',  which  at  this  day  goes  bv 
the  name  of  Saints-en-Puysaye.  St.  Germanus  gave  all  his 
wealth  to  the  Church,  consisting  of  several  fine  and  spacious 
manors,  that  lay  contiguous  to  one  another,  agreeably 
situated,  and  of  a  very  considerable  revenue :  seven  of  these 
he  gave  to  the  Cathedral  Church ;  namely,  Appoigny,  where 
his  father  and  mother  had  been  buried  in  the  Church  of 
St.  John ;  the  Little  Yarzy,  where  was  a  palace ;  Great  Yarzy, 
Toucy,  Poeilly,  Marcigny,  and  Perigny.  Tliree  of  them,  Mon- 
ceaux,  Fontenay,  and  Merilles,  he  gave  to  the  monastery  of 
St.  Cosma ;  one  for  wine,  another  for  corn,  and  the  third  for 
cattle.  He  gave  three  to  the  church  built  by  him  in  honour 
of  St.  Mauritius,  which  now  bears  the  name  of  St.  Germanus 
himself,  because  he  was  buried  there.  The  three  manors  he 
gave  it  are,  Garchy  in  Senonois,  Concou,  and  Molins  in 
Auxerrois.  In  this  manner  St.  Germanus,  by  reducing  him- 
self to  extreme  poverty,  enriched  his  church,  which  before 
was  very  poor;  and  by  this  and  similar  examples  Ave  may 
judge  that  the  great  endowments  of  many  churches  are  de- 
rived from  the  liberality  of  their  Bishops. 

The  Bishops  of  Africa  having  received  Pope  Zosimus'  letter    XLVii. 
in  favour  of  Ceelestius,  wrote  to  him,  desiring  him  to  leave  cartha^e!^ 
things  in  the  state  they  Avere  then  in,  till  he  should  be  more  ^-  ^-  '^^'^^ 
thoroughly    acquainted    AAath    the    affair  ^     This   letter    was  « Zos.  Ep. 
written  from  Carthage,  by  those  Bishops  who  happened  to  be  in 'fin.' 
there,  or  could  be  suddenly  assembled  by  Aurelius ;  but  about 
November,  417,  a  Council  was  held  there,  consisting  of  tAvo  ^  Prosp, 
hundred  and  fourteen  Bishops  ^.     Here  decrees  were  made  Gail.  8. 
relating  to  the  faith,  Avhich  Avere  afterwards  followed  by  Rome,  cass!coiiat. 

C.    10. 

et  Chr. 
p.  6oO, 


306  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

417.  ceecling  Council  afterwards  composed  the  eight  famous  articles 


against  the  Pelagians.     At  the  head  of  these  decrees^  they 
inserted  a  second  letter  to  Pope  Zosimus,  in  which  they 
addressed  him  as  follows  :  "We  have  enacted  that  the  sentence 
"  which  the  venerable  Bishop  Innocent  pronounced  against 
"  Pelagius  and  Cselestius  shall  still  continue,  till  they  shall  un- 
"  equivocally  confess  that  the  grace  of  Jesus  Christ  assists  us 
"  not  only  to  know,  but  also  to  do  what  is  right  in  every  action ; 
"  so  that  without  it,  we  can  neither  have,  think,  say,  nor  do 
"  any  thing  that  belongs  to  true  piety."     They  added  that 
'  Aug.  X.    although  Caslestius  had  said  in  general  terms  \  that  he  assented 
p'ei.2.  c.'a  to  the  letter  of  Innocent,  yet  that  this  was  not  enough  for 
persons   of  inferior   understanding,   but  that  he   ought   to 
anathematize  in  express  words,  whatever  pernicious  articles 
were  in  his  writings,  lest  many  should  believe  that  the  Apo- 
stolical See  had  approved  his  errors,  rather  than  that  he  had 
reformed  them.     The  Bishops  of  Africa  also  reminded  Pope 
'  Do  Pecc.  Zosimus^  of  the  judgment  of  Pope  Innocent  on  the  Council 
ill  fin,         of  Diospolis,  discovered  to  him  the   artfulness  of  the   con- 
fession of  faith  sent  to  Rome  by  Pelagius,  and  refuted  all  the 
evasions  of  the  heretics.     And  as  Zosimus  had  reprimanded 
them  for  having  too  easily  given  credit  to  the   accusers  of 
Cffilestius,  they  on  their  side  shewed  that  he  himself  had 
=  Zos.  Ep.  been  a  little  too  hasty  in  giving  credit  to  his  words ^    Lastly", 
'*Atocat.'    they  gave  the  Pope  an  account  of  all  that  had  passed  among 
cS"'  ^134  them  on  this  subject,  and  sent  to  him  the  Acts  which  had 
been  drawn  up  about  it,  whether  in  the  presence  or  in  the 
absence  of  Caslestius. 

This  letter  was  carried  by  Marcellinus,  Subdeacon  of  the 

Church  of  Carthage.     He  likewise  took  with  him  a  writing 

=  uhe\.      of  Paulinus  the  Deacon^,  the  same  who  had  accused  Coe- 

Aug'.x^'     lestius  in  412,  and  who  was  still  at  Carthage.     He  had  re- 

App.p.io2.  ceivcd  a  summons  from  the  Pope  on  the  second  of  November, 

et  Concil.  ^  ' 

ii.  p.  1578.  by  which  he  was  ordered  to  present  himself  at  Rome,  for  the 
ap.  Coust.  judgment  of  the  Holy  See,  which  they  accused  him  of  having 
Zos.  Ep.  8.  ^jgi^g(j  iq  evade ;  but  he  excuses  himself  by  saying,  "  Cae- 
"  lestius  has  not  prosecuted  the  appeal  which  he  lodged  in 
"  412.  I  have  no  longer  any  private  interest  in  this  affair, 
"  which  has  now  become  the  business  of  the  whole  Church ; 
"  and  Cielestius  is  sufficiently  convicted,  since  Pope  Zosimus 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  307 

"  has  urged  him  to  condemn  the  particulars  which  I  laid  to  a.  d.  417. 
"  his  charge  at  Carthage,  and  he  has  constantly  refused  to 
"  do  so."     This  writing  of  Paulinus  is  dated  the  eighth  of 
November,  417.     Pope  Zosimus  granted  to  the  Bishops  ofA.  d.  4i8. 
Africa  their  request  of  leaving  the  matter  in  its  present  state, 
as  appears  by  his  letter  of  the  twelfth  of  the  calends  of  April, 
under  the  twelfth  Consulate  of  Honorius,  i.  e.  the  twenty- 
first  of  March,  418,  which  was  received  at  Carthage  on  the 
twenty-ninth  of  April'.     The  Emperor  Honorius  ha^dng  re- '  Zos.  Ep. 
ceived  the  Acts  of  the  Council  of  Carthage,  gave  a  rescript  ^^'  ^ '  '"" 
against  the  Pelagians-,  which  takes  notice  of  the  two  first  ^  Cod.  Can. 
articles  of  their  errors,  that  Adam  was  created  mortal,  and  Quesnei!"c. 
that  he   did  not   transmit  sin  to  his  posterity.      He  then  ^j^-^  ^^^^'- 
orders,  in  the  first  place,  that  Cselestius  and  Pelagius  shall  App.p.ios. 
be  driven  out  of  Rome ;  (that  is,  we  must  suppose,  in  case 
they  should  be  found  there,  for  Pelagius  was  still  in  Pales- 
tine;)  and  next,  that  whoever  shall  know  any  of  their  fol- 
lowers,  shall  inform  against  them  before  the  magistrates ; 
and   that  those  who   are   found    guilty  shall   be    sent   into 
banishment.     This  rescript,  given  at  Ravenna  the  thirtieth 
of  April,  418,  was  directed  to  Palladius,  Praetorian  Prsefect  of 
Italy,  who,  in  consequence,  pidslished  his  ordinance^  in  con-  '  c.  la. 
junction  with  Monaxius  and  Agricola,  Praetorian  Prsefects 
of  the  East  and  of  the  Gauls  respectively;  by  which  they 
enacted  that  all  who  shoidd  be  convicted  of  entertaining  this 
error,  should  be  punished  with  perpetual  banishment,  and 
confiscation  of  their  property. 

In  the  mean  time  the  Bishops  from  all  Africa  met  together    XLViii. 
at  Carthage  in  full  Council,  to  the  number  of  more  than  cartha<ie"^ 
two  hundred  ^  from  the  province  of  Byzacena,  from  that  of  "^^^'^J'  J' 
Tripolis,    of  Numidia,    of  Mauritania    Sitifensis,    and    Cae- -•  Cod.  Can. 
sariensis  :  there  were  even  some  from  Spain''.     Aurehus  of  ^o'l; Jj^^ji 
Carthage  and  Donatian  of  Telepte,  Primate  of  Bvzacena,  sat  f:  ^^''?,-_,^ 

^  ^      '  .    "  (iv-  P-  378.) 

as  presidents  in  this  Council,  which  was  held  in  the  private  ap.  Aug.  x. 
halP  of  the  Basilica  of  Faustus,  on  the  first  day  of  May,  [^  secie- 
lander  the  twelfth  Consulate  of  Honorius,  i.  e.  in  the  year  v.'infrk  55. 
418.     They  here  determined  eight  doctrinal  articles  against  "^^^  ^0 

''  Probably  from  the  province  of  vvitliin  the  civil  diocese  of  Spain.  No- 
Mauritania  Tingitana,  which,  though  titia  Imp.  Occ.  p.  12.  See  Garn.  Diss, 
on  the  coast  of  Africa,  was  included      2.  §  11. 

x2 


308  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  D.  418.  the  Pelagians,  in  these  words  :  "  Whosoever  shall  say  that 
"  Adam  was  created  mortal,  so  that  whether  he  sinned,  or 

'  c.  1.  "  whether  he  sinned  not,  he  was  to  die',  that  is,  to  go  out 
"  of  the  body,  not  for  the  punishment  of  sin,  but  from  the 
"  necessity  of  nature ;   let  him  be  anathema.     Whosoever 

"  c.  2.  '<  says-  that  Baptism  is  not  to  be  administered  to  new-born 
"  infants ;  or  that,  notwithstanding  they  are  baptized  for  the 
"  remission  of  sins,  yet  that  they  derive  from  Adam  no  original 
"  sin  to  be  expiated  by  regeneration ;  from  which  it  follows 
"  that  the  form  of  Baptism  for  the  remission  of  sins  is  untrue 
"  with  respect  to  them;  let  him  be  anathema.    For  that  which 

^Roni.5.12.  "  the  Apostle  says^, — 'That  by  one  man  sin  entered  into  the 
'^  '  world,  and  death  by  sin ;  and  so  death  passed  upon  all 

[^  eV  (^:     "  '  men,  in  whom'^  all  have  sinned' — is  to  be  understood  no 

trans.]  "  otherwise  than  as  the  Catholic  Church,  spread  throughout 
"  the  whole  earth,  has  ever  understood  it."     In  some  copies 

«  c.  3.         we  find  a  third  article  added  after  this,  in  these  words^;  "  If 

77!  Phot.    "  any  one  says  that  when  our  Lord  said,  '  In  My  Father's 

violin  14  2.  "  '  bouse  are  many  mansions*','  He  meant  it  to  be  understood 
"  that  in  the  kingdom  of  heaven  there  is  a  middle  abode,  or 
'^  some  other  place,  where  infants  live  in  happiness  who  de- 
"  part  from  this  life  without  Baptism,  without  which  they 
"  cannot  enter  into  the  kingdom  of  heaven,  which  is  the  life 
"  eternal ;  let  him  be  anathema.     For  since  the  Lord  hath 

'  John  .3.5. ''  said^,  'Except  a  man  be  born  again  of  water  and  of  the 
"  '  Spirit,  he  cannot  enter  into  the  kingdom  of  God  :'  what 
"  Catholic  can  doubt  but  that  he  who  shall  not  be  found 
"  worthy  to  be  joint-heir  with  Christ,  shall  have  his  portion 
"  with  the  devil  ?  He  who  is  not  on  the  right  hand  will 
"  undoubtedly  be  on  the  left."  Those  copies  which  have 
this  article  reckon  nine  in  all ;  in  the  rest,  the  third  article 
is  that  which  follows  : 

«  c.  4.  ai.3.  "Whosoever  shall  say"  that  the  grace  of  God,  which  jus- 
"  tifies  us  through  Jesus  Christ,  is  effectual  only  for  the 
"  remission  of  sins  already  committed,  and  not  for  assistance 
"  that  we  may   commit   no   more ;    let  him  be    anathema. 

»  c.5.ai.  4.  "  Whosoever  shall  say''  that  the  same  grace  of  God,  through 
"  Jesus  Christ,  assists  us  against  falling  into  sin  only  by 
"  opening  to  us  the  knowledge  of  the  commandments,  that 
"  we  may  know  what  we  ought  to  seek  after,  and  what  to 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  309 

"  avoid;  but  that  it  does  not  also  enable  us  to  love  and  to  A.  d.  4 is. 


"  do  what  we  know  ought  to  be  done ;  let  him  be  anathema. 

'^  For  since  the  Apostle  tells  us*  that  'Knowledge  puffeth  '  i  Cor.  a  i. 

"  '  up,  but  charit}^  edifieth/  it  is  a  great  impiety  to  believe 

"  that  we  have  the  grace  of  Christ  for  that  which  puffeth  up^ 

"  and  not  for  that  which  edifieth ;  since  both  are  the  gifts  of 

"  God,  the  knowledge  of  what  we  ought  to  do,  and  the  love  to 

"  do  it,  so  that  knowledge  cannot  puff  up,  so  long  as  charity 

"edifieth.      And  as  it  is  written  that  God  'teacheth  man  ^Ps.  94.  lo. 

"  '  knowledge  '^'  it  is  also  written  that  '  love  is  of  God  ^.'  ^  i  John  4.7. 

"  AVhosoever  shall  say  ^  that  the  grace  of  justification  is  '  c.  6.  ai.  .<>. 
"  givgn  us  that  we  may  more  easily  perform  by  grace,  that 
"  which  we  are  commanded  to  do  by  free  will ;  as  if,  without 
"  recei\dug  grace,  it  were  possible  for  us  to  fulfil  the  com- 
"  mandments  of  God,  though  with  difficulty;  let  him  be 
"  anathema.  For  the  Lord  spoke  of  the  fruits  of  the  com- 
"  mandments  of  God,  when  He  said"'',  'Without  Me  ye  can  ^ John  15.5. 
"  'do  nothing;^  and  not,  'Ye  can  do  it  with  greater  diffi- 
"  'culty.'  Inasmuch  as  the  Apostle  St.  John  declares*^,  'If«  c.  7.  ai.6. 
"  '  we  say  that  we  have  no  sin,  we  deceive  ourselves,  and  the 
"  '  truth  is  not  in  us ;'  whosoever  believes  that  these  words 
"  are  to  be  so  understood,  as  if,  in  humility,  we  ought  not 
"  to  say  that  we  have  no  sin,  and  not  because  it  is  so  in 
"  truth ;  let  him  be  anathema.  For  the  Apostle  adds,  '  But 
"  '  if  we  confess  our  sins,  He  is  faithful  and  just  to  forgive 
"  '  us  our  sins,  and  to  cleanse  us  from  all  unrighteousness ;' 
"  which  sufficiently  shews  that  he  says  it  not  onl}^  in  hu- 
"  mility,  but  in  truth.  For  he  might  have  said,  '  If  we  say 
"  '  that  we  have  no  sin,  we  exalt  ourselves,  and  humility  is 
"  '  not  in  us  :'  but  in  saying  '  we  deceive  ourselves,  and  the 
"  '  truth  is  not  in  us,'  he  shews  plainly,  that  he  who  says  he 
"  has  no  sin,  says  not  a  truth,  but  a  falsehood. 

"  Whosoever  shall  say ''  that  when  the  Saints  say  in  the  '  c.  8.  ai.  7. 
"  Lord's  Prayer,  '  Forgive  us  our  debts^,'  they  do  not  say  it »  Matth.  6. 
"  for  themselves,  since  that  petition  is  no  longer  necessary  '^' 
"  for  them,  but  for  others  who  are  sinners  in  the  society  of 
"  which  they  are  members ;   and  that  for  this  reason  each 
"  one  of  the  Saints  does  not  say,  '  Forgive  me  my  debts/ 
"  but  '  Forgive  us  our  debts  ;'  that  we  may  understand  that 
"  the  ris:hteous  man  asks  it  rather  for  others  than  for  him- 


36, 

*  Job  37.  7 

sec.  LXX. 


310  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

L  D.  418.  "  self;  let  liim  be  anathema.  For  the  Apostle  St.  James 
j;iin.3.  2.  "  was  just  and  holy  when  he  saicP,  'For  in  many  things  we 
"  '  offend  all :'  and  wherefore  does  he  add  '  all/  unless  it  be 
"  that  his  assertion  may  agree  with  the  Psalm,  where  we 
Ps.i43. 2.  "  read"'',  'Enter  not  into  judgment  with  Thy  servant,  O  Lord  ; 
"  'for  in  Thy  sight  shall  no  man  living  be  justified?^  And 
2  Chr.  6.  "  in  the  prayer  of  the  wise  Solomon  ''^,  '  There  is  no  man 
"  '  which  sinneth  not ;'  and  in  the  book  of  Job'*,  '  He  setteth 
"  '  His  seal  in  the  hand  of  every  man ;  that  every  man  may 
"  '  know  his  weakness.'  This  is  the  reason  why  the  just 
"  and  holy  Daniel,  having  said  in  the  plural  number  in  his 

'  Dan. 9. 5.  "  prayer^,  'We  have  sinned,  and  have  committed  iniquity,' 
"  &c.,  which  he  confesses  in  truth  and  humihty;  that  no  one 
"  may  suppose  that  he  spoke  of  the  sins  of  his  people,  rather 

=  Tbid.  20.  "  than  of  his  own,  afterwards  adds*',  '  Whiles  I  was  praying 
"  '  and  confessing  my  sin,  and  the  sin  of  my  people,  before 
"  '  the  Lord  my  God.'  He  would  not  say  'our  sin,'  but  said, 
"  the  '  sin  of  his  people,  and  his  own ;'  because  he  foresaw, 
"  as  a  Prophet,  those  who  would  have  understood  his  words 

'  e.  9.  ai.8.  "  SO  falsely.  Whosoever  think''  that  these  same  words  of  the 
"  Lord's  Prayer,  '  Forgive  us  our  debts,'  are  said  by  the 
"  Saints  in  humility  only,  and  not  in  truth,  let  them  be 
"  anathema.  For  who  can  tolerate  him  who  in  his  prayers 
"  lies,  not  to  man,  but  to  God  ;  who  says  with  his  lips  that 
"  he  desires  to  be  forgiven,  and  says  in  his  heart  that  he  has 
"  no  debts  to  be  forgiven  ?"  It  is  thought  that  these  canons 
were  drawn  up  by  St.  Augustine,  who  was  the  soul  of  this 

»  Prosp.      Councir ". 

Carm.  de 

ingi.p.;)50.       c  Tijg    following    summary    of    the  "  ticular  operations  of  God's  grace," 

Pelagian    doctrines    is    from    Gieseler  [rather,  assistance  through  more  per- 

(vol.  i.  §  85.  Eng.  transl.),  and  may  be  feet  knowledge:   Pelagius  retained  the 

considered   as   accurate   on  the  whole,  title  "  grace,"  but  always  meant  outward 

though  there  are  many  ways  of  view-  aid  as  distinct  from  inward  operation.] 

iiig   the   same   positions,  and   Gieseler  "  These  last,  however,  are  always  pre- 

has  his  own  bias.    "  There  is  no  original  "  ceded  by  the  free  resolve  to  be  vir- 

"  sin.   Man  can,  by  his  free  will,  choose  "  tuous.     God's  predestination,  there- 

"  good  as  well  as  evil.   Every  one,  there-  "  fore,  is  grounded  entirely  on  His  fore- 

"  fore,  can  secure  future  happiness,  (sa-  "  knowledge  of  human  actions."     The 

"  lu.t,  or  vifa  aterna.)     A  still  higher  opposite    system    of    St.  Augustine   is 

"  happiness  (rpg»?/»«  roe/or^m)  is  offered  thus  given  by  the  same  writer:   "By 

"  to  men  by  Christianity,  to  which  bap-  "  the  sin  of  Adam  human  nature  be- 

"  tism  is    a   necessary  condition.     As  "  came  physically  and  morally  corrupt; 

"  the  law  was  formally  given  to  men  "  his  sin,  of  itself  damnatory,  {peccatum 

"  to  guide  and  assist  them  in  the  way  "  orighiale,)  has  descended  to  all  men, 

"  of  goodness,  so  now  the  instructions  "  and  they  have  thus  no  longer  a  free 

"  and  example  of  Christ,  and  the  par-  "will,  except  to   choose   evil.     From 


BOOK  xxiii.]       ECCLESIASTICAL  HISTORY.  311 

The  same  Conncil  afterwards  made  several  canons  relating  a.  d.  418. 
to  the  reunion  of  the  Donatists,  in  order  to  lay  down  rules     XLix. 
for  the  determination  of  the  see  to  which  the  particular  latiiTg^to*^" 
churches,  which  the  Bishops  had  reunited,  either  before  or  j^j^^""*^' 
since   the   enactment    of  the   imperial   laws    against   them, 
should   be    subordinate ' ;   in    what   manner   their   reunited '  Cod.  Can. 
Bishops  should  share  the  diocese  with  the  Catholic  Bishops  j  u^"  '^'' 
and  how  the  zeal  of  those  should  be  rewarded,  who  were  Concii.Afr. 

04,  CO. 

particularly  assiduous  in  converting  the  neighbouring  people; 
for  they  assigned  to  them  the  share  of  the  negligent.    Among 
other  things  it  is  ordained^  that  "  no  claim  shall  be  allowed  ^  c.  86. 
"  upon  a  church  after  a  three  years'  possession  by  another ; 
"  that  whoever  shall  have  actually  disturbed  the  possession 
"  of  his  brother,  shall  lose  his  cause^ ;  that  all  these  disputes  '  c.  87. 
"  shall  be  judged  by  the  Bishops^,  and  that  there  shall  be  *  c.  ss. 
"  no  appeal  from  judges  chosen  with  the  consent  of  both 
"  parties  ^."      It   is   ordained  "^    "  that  all  Priests,  or   other  ^  c.  89. 
"  clergy,    who    shall   be    dissatisfied   with   the    decisions   of 
"  their  own  Bishops,  shall  prosecute  their  cause  before  the 
"  neighbom-ing  Bishops,  having  first  obtained  the  consent  of 
"  their  own  Bishops.     That  if  they  judge  proper  to  appeal 
"  from  them,  they  may  appeal  to  the  Council  of  Africa,  or  to 
"  the  Primates  of  their  several  provinces  :  but  whoever  shall 
"  think  fit  to  appeal  beyond  the  sea,  shall  not  be  admitted  to 
"  the  communion  of  any  person  in  Africa."    In  certain  cases 
of  necessity  ^,  virgins  under  five-and-twenty  are  allowed  to  '  c.  93. 
take  the  veil.     And  in  order  that  all  the  Bishops  assembled 
might  not  be  kept  sitting  too  long,  the  Council  chose  three 
deputies  from  each  province,  to  determine  all  private  affairs*^,  ^c.  94. 
viz.  from  the  province  of  Carthage,  Vincentius,  Fortunatian, 
and  Clarvisj  from  Numidia,  Alypius,  Augustine,  and  Hesti- 
tutus ;  from  Byzacena,  Cresconius,  Jocundus,  and  ^Emilian, 
together   with    [their   Primate]    the    aged   Donatian ;    from 
Sitifensis,  Severian,  Asiaticus,  and  Donatus;  from  the  pro- 

"  this  corrupt  mass  {perditionis  massa)  "  in  the  elect,  the  grace  of  God  of  itself, 

"God    resolved    from    all    eternity   to  "  and  irresistibly "  [rather,  effectually] 

"  save  some  through  Christ,  and  con-  "  inspires  not  only  faith,  but  the  wish 

"  sign  the  rest  to  the  perdition   they  "  and  the  power  to  do  right.     Those, 

"  all  had  deserved.     Though  baptism  "  who  do  not  partake  in  the  grace  of 

"■  gives  forgiveness  of  sins,  and  even  of  "  God,  have  no  part  in  Christ,  and 

"  original  sin,  it  does  not  remedy  the  "  are  devoted  to  damnation,  and  that 

"  moral  corruption  of  men.     Therefore  "eternal." 


312  ECCLESIASTICAL  HISTORY.       [book  xxm. 

A.  D.  418.  vince  of  Tripolis,  Plautius^  who,  according  to  custom,  had 
been  sent  to  the  Council  as  their  single  deputy'^.  These 
fourteen  commissaries  were  empowered  to  judge  all  causes, 
together  with  Aurelius  of  Carthage,  whom  the  Council  de- 
sired to  subscribe  all  acts  and  letters.  Such  are  the  trans- 
actions of  the  plenary  Council  held  at  Carthage  on  the  first 
of  May,  418. 
L.  Before  the  decree  of  this  Council  had  been  passed,  at  least 

mu^^con-'  before  tidings  of  it  had  been  brought  to  Home ',  Pope  Zosi- 
Peia^fans*'  mus  had  discovered  that  he  had  been  overreached ;  and  had 
'  Aug.  Ep.  authoritatively  condemned  the  Pelagians  ^  He  saw  how 
ad\ai.'|2.'  zealously  all  the  faithful  at  Kome  opposed  the  errors  of 
coi^"ep  I^elagius,  of  which  they  could  not  be  ignorant  from  his  long 
Pel.  2.  c.  3.  residence  among  them ;  neither  were  they  ignorant  that  Cse- 
[^  De  Pecc.  lestius  was  his  disciple  ^.  They  made  the  Pope  acquainted 
§  9J  ^  with  certain  writings  of  Pelagius,  perhaps  his  commentaries 
on  St.  Paul ;  at  least  it  is  certain  that  the  Pope  grounded  his 
^  Mercat.  Sentence  against  Ctelestius  on  these  commentaries  ^  In  the 
c^.p.i35.  mean  time  the  heresy  had  its  defenders  at  Rome,  and  a 

*  Honor,     great  division  ensued^,  which  the  Pelagians  made  use  of  as 

30.* April,    a  handle  to  accuse  the  Catholics  of  endeavouring  to  raise  a 

^Aue^x     sedition®;  and  Constantius^,  who  after  having  been  a  Vicar 

Op.  imp.     Qf  ^ijg    Praetorian   Prsefects,    had   withdrawn   himself  from 
cont.Jul.3.  ' 

35.  secular  affairs  to  serve  God,  was  so  greatly  persecuted  by 

Chr.p.649.  them,  as  to  obtain  a  place  among  the  number  of  Confessors. 

This  being  the  state  of  affairs  at  Home,  Pope  Zosimus 

resolved,  according  to  the  advice  he  had  received  from  the 

Bishops  of  Africa,  to  re-examine  Cselestius,  and  obtain  an  exact 

*  Aug.  X.     answer  from  his  own  mouthy  in  order  that  no  doubt  might 
Pel.  2.  c.  3.  remain  either  that  he  had  renounced  his  errors,  or  that  he 

ought  to  be  looked  upon  as  an  impostor ;  but  Crelestius  dared 
»  Mercat.  not  submit  to  this  examination,  and  fled  from  Rome''.  Upon 
C8ei.p.i3"4.  this  Pope  Zosimus  having  no  longer  any  thing  to  hinder  him, 

issued  his  sentence,  by  which  he  confirmed  the  decrees  of  the 
'  Prosp.  Council  of  Africa,  in  417' ;  and  in  conformity  vrfth  the  judg- 
CoUat.c.^i.  ment  of  Pope  Innocent  his  predecessor-,  condemned  anew 

*  Aug.  X. 

c.  4.  §"l3  '       ^  '^^^^  provinces  of  Mauritania  Cae-  had  perhaps  already  recalled  the  Bi- 

et  e!  c.  12.    sariensis  and  Tingitana  are  omitted  in  shops  of  these  Western   provinces  to 

§  37_  this    list.     Garnier   suggests   that   the  their  respective  dioceses.     Garn.  Diss. 

successes  of  the  Vandals  on  the  oppo-  2.  §  15. 

sjte  coast  of  Spain  (see  Gibbon  c.  33), 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  313 

Pelagius  and  Crelestius,  degrading  tliem  to  tlie  rank  of  peni-  a.  d.  418. 
tents  if  tliey  abjured  their  errors,  and  if  tliey  refused,  abso- 
lutely excommunicating  tliem'.     Pope  Zosimus  wrote  a  very  '  De  Pece. 
long  letter  upon  this  subject,  directed  to  the  Bishops  of  Africa  g  ^f."  ^'     ' 
in  particular,  and  to  all  Bishops  in  general.     In  it  he  ex-  al'^",?;""^^ 
plained  the  errors  of  which  Paulinus  had  accused  Caelestius,  9''*-  ^-  ^• 
quoted  several  passages  out  of  Pelagius'  Commentary  on  St. 
Paul,  and  omitted  nothing  relating  to  Pelagius  and  Cajlestius. 
lie  firmly  established  original  sin,  and  condemned  Pelagius 
for  allowing  to  infants  dying  unbaptized  a  place  of  repose 
and  happiness  out  of  the  kingdom  of  heaven^.     He  declared  '■^  Aug.x.de 
that  there  is  no  season  in  which  we  do  not  stand  in  need  of  2.  c.  12^ 
the  assistance  of  God^;  and  that  in  all  our  actions,  thoughts,  f  ^ij^  j,p_ 
and  motions,  we  are  to  expect  all  from  His  assistance,  and  I; '"Jl-^' -.ad 

^  .  .  Gall.Episc. 

not  from  the  strength  of  nature.  This  letter  of  Pope  Zosimus  c.  8,  9.  ap. 
was  sent  to  the  Bishops  of  Egypt  and  of  the  East^ ;  to  Jeru-  p.^lGi'g/A. 
salem,  to  Constantinople,  and  to  Thessalonica ;  in  a  word,  to  ^'X^-  p-  ■^^■ 
all  the  Churches  in  the  world*;  and  according  to  the  Pope's  '^^^JJ^'"^;,^ 
order,  it  was  subscribed  by  all  the  Catholic  Bishops,  those  of  csei.'p.  is'-i. 
Italy  in  particular.  ^' 

All  the  clergy  of  Rome  followed  this  decision,  not  except- 
ing those  whom  the  Pelagians  claimed  as  their  partizanSj 
and  particularly  the  Priest  Sixtus,  whom  they  boasted  of  as 
their  principal  defender  *^.  He  Avas  the  first  to  pronounce  *  Auar.  Ep. 
an  anathema  against  them  before  a  great  assembly  of  people,  §  i.'ai.To4, 
and  took  particular  care  to  Avrite  on  the  subject  to  all  those  g*j'^j/ 
before  whom  the  Pelagians  boasted  of  his  friendship;  and 
not  content  with  declaring  his  own  opinion,  he  began  to  force 
the  heretics  to  renounce  their  errors,  by  the  terror  of  the 
imperial  laws.  This  Sixtus  the  Priest  is  the  same  person 
who  was  Pope  fourteen  years  afterwards.  To  the  letter  of 
Pope  Zosimus,  relating  to  the  condemnation  of  Pelagius,  he 
joined  another,  directed  to  Aurelius  of  Carthage,  making  Leo 
the  Acolyte  the  bearer,  who  is  thought  to  be  the  same  that 
was  Pope  twenty-two  years  after.  Sixtus  wrote  Kkewise  to 
St.  Augustine  by  the  Priest  Eirmus. 

Those  Bishops  who  would  not  subscribe  to  the  condemna-       li. 
tion  of  the  Pelagians  were  deposed  by  ecclesiastical  sentences,  mont  of 
and  banished  from  Italy,  conformably  to  the  imperial  laws '.  pe'iagiai'r 
Many,  however,  renounced  their  error,  came  and  submitted '  Merr. 

com.  adv. 
Ceel.  p.  138. 


314  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

418.  themselves   to   the   Holy   See,  and  were   restored   to   their 


['  Aug.  X.  churches.  But  eighteen  continued  obstinate  \  of  whom  the 
Pel.  I.e.  1.  most  famous  was  Juhan,  Bishop  of  ^Eculanum.  They  were 
§  ^'^  required  to  condemn,  in  conjunction  with  the  whole  Church, 

Pelagius  and  Cselestius^  and  to  subscribe  the  letter  of  Pope 
Zosimus ;  but  they  refused  to  do  it,  and  there  is  still  extant 
a  confession  of  faith,  drawn  up  by  them  in  their  ow^n  justi- 
'■"  Aug.  X.    fication"'^.     It  very  much  resembles  those  of  Pelagius  and 
^^'■^■^^°"  Cselestius.      They   acknowledge   the   necessity  of  baptizing 
infants,  but  deny  original  sin ;  they  desire  the  Pope  to  write 
to  them,  if  they  ought   to  believe  otherwise;  but  declare 
at  the  same  time,  that  if  it  was  intended  to  make  them 
odious  to  the  world,  without  first  convicting  them  of  error, 
they  appeal  to   a  plenary  Council.      They   say   that   those 
who  are  accused  of  holding  condemned  errors,  have  them- 
selves condemned  them  in  writing.     They  beseech  the  Pope 
not  to  be  offended,  if  they  cannot  prevail  upon  themselves  to 
condemn  those  persons  in  their  absence,  and  without  hearing 
them ;    and    employ    the    same    authorities,   of  which   Pope 
Zosimus  had  before  availed  himself,  against  the  Bishops  of 
Africa,  as  if  to  reproach  him  for  his  change  of  mind.    Zosimus 
paid  no  regard  to  this  confession  of  faith,  and  did  not  fail  to 
condemn  Julian  and  his  associates.     Julian  wrote  also  another 
^  Aug.  X.    letter  to  Pope  Zosimus  "\  in  which  he  apparently  condemned 
C-.  4.'  §  I'a    certain  errors  of  Cselestius,  though  he  did  not  scruple  to 
adv*^jui*™'  maintain  them  afterwards.    This  letter,  before  it  came  to  the 
P-  1^-         hands  of  Pope  Zosimus,  had  been  carried  by  some  of  Juhan's 
disciples  all  over  Italy,  and  shewn  by  them  as  an  admirable 
production. 

This  Julian,  Bishop  of  jEculanum,  who  distinguished  him- 
^  Aug.  X.  self  so  much  among  the  Pelagians,  was  a  native  of  Apulia  *, 
co'ntJui.  6  ^^^  ^^^  of  Memor,  a  Bishop  of  great  piety,  and  Juliana,  who 
(-.18.  in  fln.  ^^s  no  Icss  virtuous  ^.     Memor  was  the  common  friend  of 

'  Merc. 

com.  adv.  St.  Augustinc "  and  St.  Paulinus  of  Nola,  with  the  latter  of 
«  Aug.  X. '  whom  he  had  even  some  family  connection.  Julian  had  been 
^""^■/"o^' baptized  in  his  infancy'',  was  afterwards  ordained  Reader, 
'  Ibid.  §  14.  and  when  very  young,  his  father  had  married  him  to  a  young 
lady  of  rank,  whose  name  was  la,  and  their  epithalamium 
«  Paul.  was  composed  by  St.  Paulinus  ^  Whether  Julian  had  lost  his 
ai.'u.'  '^     ^^i^^^j  oi'  whether  she  had  embraced  a  life  of  continence,  it  is 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  315 

certain  that  he  was  abeady  Deacon  in  408,  or  409,  as  appears  a.  p.  4ts. 
by  a  letter  of  St.  Augustine  to  his  father  ^,  in  which  he  ex-  '  Aug.  Ep. 
pressed  the  utmost  friendship  for  them  both.  At  last  Pope  ^''J-'*^-'^'. 
Innocent  I.-  ordained  him  Bishop  of  yEculanum^,  a  city  now  a  Merc, 
in  ruins,  situated  in  Campania,  fifteen  miles  or  five  leagues  ^^^-  p '|  gg 
distant  from  Benevento,  the   see  of  which  has  been   since  ^^^t*^<>ris. 

'  Hist.  Pel.  1. 

translated  to  Frigento,  and  at  last  united  to  Bellino.    Pelagius  c.  ic<. 
himself  had  sown  the  seeds  of  heresy  in  his  mind^,  probably  ^Bed.Pifef. 
during  the  time  that  Pelagius  resided  at  Rome.     He  dared  J,"  4*^"  ' 
not  declare  himself  so  long  as  Pope  Innocent  lived,  but  was 
one  of  those  who  refused  to  subscribe  the  condemnation  pro-  5  Mere. 
nounced  by  Zosimus^  Sp^.lk 

St.  Augustine  continued  some  time  at  Carthage,  to  transact      lit. 
the  business  with  which  the  Council  of  the  first  of  May,  418,  attempts  to 
had  charged  him,  together  with  the  other  thirteen  deputies^;  hlms^eifto 
here  he  received  a  letter  from  Pinianus,  Albina  his  mother-  Pinianus. 
in-law,  and  Melania  his  wife,  who  were  in  Palestine,  and  had      ^^^' 
had  an  interview  with  Pelagius ''.     When  they  exhorted  him  '  Aug.  x. 
to  condemn  in  writing  all  that  was  alleged  against  him,  he  chr.  c!  1. 
said  in  their  presence,  "  I   anathematize  all  such  as  shall  §  -• 
"  either  think  or  say,  that  the  grace  of  God,  by  wliich  Christ 
"  came  into  the  world  to  save  sinners,  is  not  necessary,  not 
"  only  at  all  hours,  and  in  every  moment,  but  also  in  every 
"  action;  and  they  who  strive  to  do  away  with  it,  deserve 
"  eternal  punishment."     He  added ^,  "that  he  believed  one'  c.  32. 
"  only  Baptism,  which  ought  to  be  administered  to  infants     "^' 
"  in  the  same  form  of  words  as  to  adult  persons ;"  and  con- 
fessed "  that  infants  receive  Baptism  for  the  remission  of 
"  sins."     He  likewise  read  to  them  the  writing  which  he  had 
sent  to  Pope  Innocent  at  Rome ',  and  complained '  of  his '  De  Pecc. 
having  been   included   in  the   condemnation  of  Cselestius ;  i  ibjd.  c.  e. 
while  on  the  contrary  he  attached  great  importance  to  his  §  ^* 
justification  in  the  Council  of  Diospolis.     Pinianus,  Albina, 
and  Melania  were  much  rejoiced   to  hear  what  they  had 
desired  from  the  mouth  of  Pelagius ;  but  at  the  same  time, 
they  thought  it  would  be  safer  to  consult   St.  Augustine  ^  '  De  Grat. 
They  therefore  wrote  to  him  one  common  letter,  which  he  Retr.  2.  ao. 
answered  while  he  was  still  at  Carthage,  though  he  was  much 
more  occupied  there  than  in  any  other  place ;  but  the  bearer 
of  their  letter  was  in  haste. 


316  ECCLESIASTICAL  HISTORY.       [book  xxni. 

A.  D.  418.       His   answer  consisted  of  two   books,   the  first   of  which 
LIU.      treated  of  the  grace  of  Christ,  and  tlie  second  of  orighial 
St!  Augu.s-  sin.     In  the  first  he  shews  that  Pehigius  acknowledged  grace 
^'race"f *^^  Only  in  name ;  and  to  prevent  all  snspicion  of  having  either 
Christ.        misunderstood  or  intentionally  misinterpreted  his  words,  he 
'  De  Giat.  quotes  the  plainest  and  clearest  passages  in  his  writings', 
Chr.  c.  4.    Pelagius,  in  his  third  book  in  defence  of  free  will,  had  said, 
"  The  power  we  have  either  to  do,  to  speak,  or  to  think 
"  aright,  is  from  Him  who  has  given  this  power,  and  who 
"  assists  it ;  but  the  action  by  which  we  either  do,  speak,  or 
'  "  think  aright,  is  from  ourselves,  because  it  is  in  our  own 

"  power  to  turn  all  this  to  evil,"  This  was  the  basis  of  his 
whole  doctrine ;  that  man  received  from  God  only  the  power 
to  do  well,  and  from  himself  the  action  and  effect.  He 
therefore  gave  the  name  of  grace  to  that  natural  power  of 
acting  virtuously,  which  we  have  received  from  God.  It  is 
^  c.  7.  §  8.  true,  indeed,  that  he  added  to  it  His  assistance  '^ ;  but  this  he 
made  consist  in  the  law,  in  instruction  and  revelation,  by 
which  He  opens  the  eyes  of  our  heart ;  exhibiting  to  us  future 
things,  that  we  may  not  be  occupied  by  present  things  j  dis- 
covering to  us  the  artifices  of  the  devil,  and  enlightening  our 
minds  in  various  ways. 

Pelagius  said  further,  that  grace  is  given  us  in  proportion 
to  our  merits,  notAvithstanding  that  he  seemed  to  have  con- 
demned this  proposition  in   the  Council  of  Palestine ;   for 
he  wrote  thus  in  his  letter  to  Demetrias,  on  a  passage  in 
"  Pel.  Ep.    St.  James  ^ :  "  He  shews  in  what  manner  we  are  to  resist  the 
c.  25.  "  devil,  namely,  by  submitting  ourselves  to  God,  and  so,  by 

Api^T  15  "  doing  His  will,  meriting  His  grace,  to  enable  us  more 
r"^'  'rh  "  easily  to  resist  the  Evil  Spirit,  by  the  assistance  of  the  Holy 
c.  22.  §  23.  "  Spirit."  And  to  shew  that  Pelagius  spoke  not  only  of  the 
increase  of  grace  which  may  be  merited,  but  of  the  primary 
grace  ^,  St.  Augustine  quotes  another  passage,  where  he  said, 
"  He  who  attaches  himself  wholly  to  God,  does  it  only  by 
"  the  use  of  his  free  will,  by  which  he  puts  his  heart  into 
"  God's  hand,  that  He  may  turn  it  whithersoever  He  pleases, 
"  So  that  God,  according  to  his  principle,  does  not  assist  us 
"  till  we  of  ourselves,  and  without  any  kind  of  assistance, 
"  have  given  ourselves  to  Him."  The  passage  from  the  letter 
to  Demetrias  contained  another  error,  viz,  that  the  assistance 


§24. 


BOOK  xxiii.]       ECCLESIASTICAL  HISTORY.  317 

of  grace  is  not  for  doing  good  at  all,  but  only  for  doing  it  a.  d.  418. 
more  easily ;  and  he  said  the  same  in  his  first  book  in  defence 
of  free  will. 

By  all  these  passages  St.  Augustine  shews  '  that  Pelagius  '  c  30,  &c. 
had  never  distiiictly  condemned  the  error  which  had  been 
ascribed  to  him  concerning  grace ;  since  all  he  had  said  on 
this  subject,  whether  in  the  Council  of  Palestine,  in  his 
writings  to  Pope  Innocent,  or  before  Pinianus,  might  be 
understood,  according  to  his  principles,  of  the  natural  power 
to  do  good;  of  the  law,  of  example,  and  of  the  other 
methods  of  enlightening  us ;  or  of  the  remission  of  sins ; 
without  acknowledging  the  necessity  of  a  supernatui'al  assist- 
ance as  to  the  will.  And  because  Pelagius  had  bestowed 
great  praises  on  Ambrose,  from  whom  he  had  drawn  some 
words  to  his  advantage  ^,  St.  Augustine  quotes  several  pas-  «  c.  43,  &c. 
sages  from  the  latter,  which  expressly  assert  the  necessity  of 
grace. 

In   the   second  book   to  Albina,  Pinianus,   and  Melania,      Liv. 
St.  Augustine  treats  of  original  sin.     He  shews  that  Ccelestius  original 
had  declared  more  openly  against  this  tenet  in  the  Council  of  *'"• 
Carthage,   in  A.  D.  412,   than  Pelagius   in   the  Council  of 
Palestine;  but  that  Pelagius  had  sufficiently  explained  his 
doctrine  on  this  subject  in  the  first  book  'of  his   work  in 
defence  of  free  will :  in  which  he  said  ^,  "  The  good  or  the  e\dlj  '  Aug.  de 

.  ...  Peer.  Oiig. 

"  by  which  we  become  deserving  of  praise  or  dispraise,  is  not  c.  13.  §  14T 

"  born  with  us,  but  is  done  by  us ;  we  are  born  capable  of 

"  either,  but  without  %dce  as  without  virtue;  and  before  the 

"  action  of  our  own  will,  there  is  notliing  in  man  but  what 

"  God   has   created."      This   single  passage  plainly   shewed 

with  how  little  sincerity  he  had  anathematized  those  who 

held  that  the  sin  of  Adam  had  harmed  himself  alone,  and 

that  infants  are  bom  in  the  same  state  in  which  Adam  was 

before  the  fall. 

St.  Augustine  next  proceeds  to  shew*  that  this  question  is  'c.23.  §26. 
not  one  of  those  by  which  the  faith  is  in  no  way  affected,  as 
Pelagius  and  Cselestius  asserted ;  but  that  it  touches  the  very 
foundation  of  Christianity,  since  it  involves  the  question 
whether  Christ  be  ti-uly  the  Mediator  of  all  men,  so  that  no 
one  could  ever  have  been  saved  without  faith  in  His  merits, 
and  in  the  grace  which  He  has  merited  for  us.     For  Pelagius 


318  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  D-  418.  distinguislied  three  states  in  the  succession  of  ages  \  and  said 
'  C.26.  §30.  that  the  just  had  lived  at  first  under  nature,  afterwards  under 
the  law,  and  lastly  under  grace.     As  if  the  first  were  saved 
by  nature  only,  the  second  by  the  mere  assistance  of  the  law, 
while  grace  was  not  necessary  till  after  the  coming  of  Christ. 
'  C.33.  §38.      Lastly^,  St.  Augustine  refutes  the  objection  of  the  Pelagians 
against  original  sin,  that  it  would  follow  from  thence  that 
marriage  was   an  evil;   and  that  man,  who  is   the  fruit  of 
marriage,  was  not  the  work  of  God.    He  shews  that  marriage 
is  good  in  itself,  and  that  whatever  it  may  contain  of  shameful, 
even  in  its  most  lawful  use,  is  only  the  effect  of  that  concu- 
piscence which  came  into  the  world  since  the  sin  of  the  first 
man.     But  he  afterwards  treated  this  subject  more  deeply. 
St.  Augustine    sent    to   Pinianus,   together  with   these   two 
^  c.  7.  §8.  books  ^,   all  the  Acts  of  the  condemnation  of  Pelagius  and 
'"   "■         Cselestius  in  Africa  and  at  Rome  ^. 

LV.  Some  time  after  this,  St.  Augustine  was  obliged  to  go  into 

tlne'^'t^"^"  Mauritania,  about  certain  ecclesiastical  matters  with  which 

Rfeuriunia  -^^P^  Zosimus  had  entrusted  him '',  in  conjunction  with  cer- 

*  Ep.  190.    tain  other  Bishops.     Being  at  Csesarea'^,  the  chief  city  of  the 

aci  Opt'  §  1.  province,  which    is   now  called  Tenez,   in   the  kingdom   of 

Po=fici^'"''^'  Algiers,  they  were   informed   that  Emeritus,  the  Donatist 

Vit.  14.       Bishop  of  the  city,  was  just  arrived  in  it*^.     He  was  one  of 

Geogr'.  in    the  leaders  of  their  party,  and  had  spoken  the  most  in  the 

Cffisarea.     Conference,  where  he  was  one  of  the  deputies  ^    The  Catholic 

l^^Q%^^^   Bishops  went  immediately  to  look  for  him,  and  having  met, 

Emer."  '^     they  mutually  saluted  each  other.    St.  Augustine  said  to  him, 

28.         '  "  It  is  not  becoming  for  you  to  stay  in  the  street,  come  into 

"  the  church."     Emeritus  consented  without  any  difficulty, 

and  this  led  the  Catholics  to   suppose  that  he  would  not 

refuse   to  join   in  communion   with   them,   but   they  were 

deceived  in  their  hopes.     St.  Augustine  began  to  speak  to 

»  Ang  ix.   the  people,  and  preached  a  sermon,  which  is  still  extant  ^,  on 

Cfes"  '^'     the  charity,  peace,  and  unity  of  the  Church ;  in  which  he 

repeats  the  offer  made  by  the  Catholics  in  the  Conference, 

*  The  mutual  esteem  and  friendship  Hippo.    (V.  Supr.  22.  23.)     Tillemont 

indicated  by  tliis  correspondence  (see  suggests  that  the  Latter  might  have  at 

also  iiifr.  24.  12),  seem  to  prove  tliat  last  prevailed  on  his  people  to  release 

Pinianus  could  not  have  violated  his  Pinianus  from  his  oath.    Tillem.  xiii. 

oath,    and    disregarded    the    expressed  S.  Aug.  §  19  !•. 
sentiments  of  St.  Augustine  In  quitting 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  319 

to  receive  the  Donatist  Bishops  as  Bishops';  and  he  pro-  a.  d.  418. 
mises  this  on  the  part  of  Deuterius,  the  Catholic  Bishop  '  '^upr.  22. 
of  Caesarea. 

Two  days    after   this    the   CathoHc   Bishops   again  nrgcd 
Emeritus  to  enter  their  communion,  and  that  a  proof  of  their 
oflPer  might  remain  on  record,  they  caused  Acts  of  this  Con- 
ference to  be  drawn  up,  which  began  as  follows  ^ :  "  Under  2  Aug.  ix. 
"  the   twelfth   Consulate    of   Honorius,    and   the    eighth    of  cun?Emei-. 
''  Theodosius,  being  the  twelfth  of  the  calends  of  October,"  y"**'jj^- 
(i.  e.  the  twentieth  of  September,  418)  ;  "  in  the  great  church 
"  at    Cnesarea ;    Deuterius,    Metropolitan    of    Caesarea,    with 
"  Alypius   of   Thagaste,   Augustine  of    Hippo,   Possidius  of 
"  Calama,  Rusticus  of  Cartennse,  Palladius  of  Tigabita,  and 
"  the  rest  of  the  Bishops  being  come  into  a  HalP  ^,  in  presence  ['  exedra] 
"  of  the  Priests,  Deacons,  the  whole  body  of  the  clergy,  and 
"  a  very  great  concourse  of  people ;  in  presence  likewise  of 
"  Emeritus,  the  Donatist  Bishop ;  Augustine,  Bishop  of  the 
"  Catholic  Church,  said :  '  My  dear  brethren,  you  who  have 
"  '  always  been  Catholics,  and  you  who  have  returned  from 
"  '  the  errors  of  the  Donatists,  or  who  are  still  doubtful  of  the 
"  '  truth,  listen  to  us ;  to  us,  who  seek  your  salvation  in  pure 
"  '  love.'  "     He  then  repeats  what  had  taken  place  two  daj^s 
before,  and  adds*:  "  Since  Emeritus  is  present,  his  presence  '  Gest. 
"  must  be  made  advantageous  to  the  Churchy  either  by  his 
"  own  conversion,  which  we  sincerely  wish,  or  at  least  for  the 
"  salvation  of  others.     I  know  what  you  have  been  told,  (I 
"  address  myself  to  you  who  were  once  of  their  party :)  you 
"  have  been  told  ^  that  in  the  Conference  we  bought  the  =  Supr.  22. 
"  decision  of  the  Commissioner;  that  he  was  a  member  of 
''  our  communion,  and  would  not  suffer  j^our  friends  to  say 
"  all  they  wished."     Then  addressing  himself  to  Emeritus, 
he  said  ^,  "  You  were  present  at  the  Conference ;  if  you  there  "  §  3. 
"  lost  your  cause,  wherefore  are  you  come  hither?     But  if 
"  you  have  not  lost  it,  tell  us  why  you  think  you  ought  to 

'  To  the  ancient  cliurches  were  at-  cons,  but  was  also  used  for  the  meeting 
tached  several  outer  buildings,  which  of  the  consistory  or  tribunal  of  the 
went  by  the  general  name  of  Exedrie.  Church  (and  not  imfrequently  of  pro- 
Among  these  was  the  Vestry  or  Dia-  vincial,  or  even  general  Councils)  ; 
coiiicum,  or  Secretarium,  so  called  be-  secretum  or  secretarhan  being  a  well- 
cause  it  was  not  only  the  repository  of  known  name  for  the  courts  of  the  civil 
the  vestments  and  utensils  of  the  church,  magistrate.  Bingh.  8.  7.  §  1,7. 
which  were  under  the  care  of  the  Dea- 


320  ECCLESIASTICAL  HISTORY.        [book  xxiii. 

A.  P.  418.  "  have  gained  it.  If  you  think  that  you  were  overcome  by 
"  power,  there  is  none  here ;  if  you  are  conscious  of  having 
"  been  overcome  by  truth,  why  do  you  still  refuse  to  be  at 
"unity?"  Emeritus  replied,  "The  Acts  shew  whether  I 
"  gained  or  lost ;  whether  I  was  overcome  by  truth,  or 
"  oppressed  by  might."  St.  Augustine  said,  "  Wherefore 
"then  are  you  come?"  Emeritus  answered,  "To  say  this 
"  which  you  demand  of  me."  St.  Augustine  said,  "  I  demand 
"  wherefore  you  are  come ;  if  you  had  not  come  here,  I  would 
"  not  ask  you  this."     Emeritus  said  to  the  Notary  who  was 

['  Fac]  making  notes,  and  who  bid  him  answer,  "  Go  on  ' ;"  and  said 
no  more. 

*  §  4.  St,  Augustine  ^,  after  having  again  desired  him  to  speak, 

and  Avaited  a  long  while  without  being  able  to  get  a  word 
from  him,  directed  his  discourse  to  the  people,  and  bade 
them  take  notice  of  his  silence.  He  recommended  the  Bishop 
Deuterius  to  have  the  Acts  of  the  Conference  read  at  full 
length  every  year  during  Lent  in  the  Church,  as  was  observed 
at  Carthage,  at  Thagaste,  at  Constantina,  at  Hippo,  and  in 
'  Supr.  22.  all  the  best  governed  Churches  \  After  this  St.  Alypius  read 
the  letter  which  the  Catholic  Bishops  had  addressed  to  Mar- 

*  Ibid.  29,  cellinus  the  Tribune  before  the  Conference^;   and   St,  Aii- 

gustine  insisted  chiefly  on  the  offer  they  had  made  to  resign 
their  chairs  to  the  Donatist  Bishops  for  the  sake  of  unity. 
He  then  related  all  that  had  taken  place  among  the  Donatists, 
with  respect  to  the  schism  of  Maximianus,  challenging 
Emeritus  to  convict  him  of  falsehood  in  case  he  advanced 
any  thing  that  was  not  true.  For  Emeritus  was  one  of  the 
chief  of  the  Primianists,  and  it  was  he  who  had  dictated  the 

^  Su;)r.  19.  Sentence  of  the  Council  of  Bagaia  against  Maximianus  ^. 
But  for  all  St,  Augustine  could  say.  Emeritus  still  persisted 
obstinately  in  his  silence,  though  the  very  man  who  had 
spoken  so  much  at  the  Conference  of  Carthage,    His  parents 

«  I'ossici.     and  fellow-citizens®  (for  he  was  a  native  of  Cassarea)  likewise 

Vil    14 

pressed  him  to  answer,  and  engaged,  if  he  should  be  able  to 
refute  what  the  Catholics  advanced,  to  return  to  his  com- 
munion, even  at  the  hazard  of  losing  tlieir  goods  and  temporal 
condition ;  but  he  still  continvicd  silent  ^, 

s  St.  Augustine  gives  some  explana-       Gaudentius,  lib.  i.  c.  14,  32.  toni.  ix. 
tion  of  this  scene  in  his  work  against      "  Emeritus   came,"    he  says,  "  unde- 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  321 

While  St.  Augustine  continued  at  Csesarea  in  Mauritania',  a.  d.  4i^\ 
he  abolished  an  eWl  custom  which  had  been  established  from  '  Aug.  lii. 
time  immemorial.     This   was   a  combat  which  was  fought  chr.  4. 
every  year  at  a  stated  time,  for  several  days  together,  called  ^-  -^'  §  ^^• 
in  Latin  '  Caterva/  or  '  the  Troop.'    Upon  this  occasion  all  the 
citizens  and  nearest  relations,  not  excepting  even  fathers  and 
their  children,  used  to  divide  themselves  into  two  parties,  and 
fight  together,  even  to  killing  one  another,  when  they  were 
able.     St.  Augustine  preached  against  this  abuse  with  all  the 
force  of  his  eloquence.     The  people  at  first  gave  him  accla- 
mations,   but   these    he  considered   only  as   tokens  of  the 
pleasure  they  received  from  his  discourse,  and  he  thought  he 
Jiad  done  nothing,  till  their  tears  began  to  flow.     Then  he 
concluded  with  exhorting  them  all  to  return  thanks  to  God. 
He  himself  related  his  success  above  eight  years  afterwards, 
and  testified  that  this  savage  custom  had  never  been  renewed. 

During  his  continuance  at  Caesarea,  a  Monk  named  Rena-      lvi. 
tus,  and  a  Bishop  called  Muressis,  shewed  him  letters  written  st.Augus- 
by  the  Bishop  Optatus,  on  the  question  of  the  origin  of  souls,  [atus^and*^' 
and  desired  his  opinion  upon  that  subject  ^     Accordingly  he  ^^'^^'^f^S: 
wrote  to  Optatus  on  it ;  and  began  by  telling  him  that  he  had  190.  a1.  J57. 
never  dared  to  decide  this  question,  so  difficult  did  it  appear  ^      ^  ' 
to  him ;  but  whatever  opinion  Ave  may  adopt ',  we  must  above  '  c.  6.  §  22. 
all  things  be  sure  to  preserve  the  belief  in  original  sin  against 
the  Pelagians,  whose  error  was  already  condemned  by  all  the 
world ;  and  he  sent  to  Optatus  the  letter  which  Pope  Zosimus 
had  just  published  upon  this   subject.      On  his  return  to 
Hippo,  he  wrote  an  answer  to  a  layman  named  Mercator*,  *  Ep.  193. 
who  had  written  to  him  at  the  time  he  was   at  Carthage, 
concerning  the  errors  of  the  Pelagians  :  against  which  Mer- 
cator  was  very  zealous,  and  had  even  composed  a  book,  which 
he  sent  to  St.  Augustine  to  examine.     In  this  letter  St.  Au- 
gustine expresses  himself  thus  in  allusion  to  an  intricate 
question*:  "For  my  part  I  own  to  you,  I  had  rather  learn  ^c.  14. §1,3. 

"  tected,  uncompelled:"    (he  seems  to  "been  refuted  by  anticipation  in  my 

have    concealed    himself   in    order    to  "  discourse,  before  it  could  be  produced 

escape    the    sentence    of    banishment,  "by  his  sophistry:"   so  that  he  chose 

Supr.  22.  40,  and  23.  11:)  "he  could  rather  to  remain  silent,  than  confess  his 

"  have  come  for  no  other  reason  than  defeat,   or   adduce    arguments    already 

"  to   say    somewhat   in   behalf  of  the  answered.     See   Tillem.  xiii.    S.   Aug. 

"  Donatists  against  the  Catholics;"  but  §  288. 
"  whatever  he  had  intended  to  say,  had 


322  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  P.  418.  "  than  teach.  For  the  sweetness  of  truth  invites  us  to  learn, 
"  and  charity  ought  to  compel  us  to  teach ;  but  we  ought 
"  only  to  teach  when  charity  does  compel  us  to  it."  He 
sent  this  letter  to  Mercator  ])y  Albinus,  an  Acolyte  of  the 
Homan  Church :  whom  he  charged  also  with  a  short  letter 
to  the  Priest  Sixtus,  to  congratulate  him  on  the  resolution 

'  Ep.  19L  with  which  he  had  declared  himself  against  the  Pelagians'; 

'''■  ^'^"^"  and  some  time  after  he  wrote  him  a  longer  one  by  the  Priest 
Firmus,  who  had  brought  him  a  letter  from  Sixtus,  and  was 

2  Ep.  194.   returning  from  Africa  to  Rome-. 

'    LVii.  In  this  letter  St.  Augustine  exhorts   St.  Sixtus  to  apply 

sfxtus*"  himself  to  the  instruction  of  those  whom  he  had  already 
alarmed  sufficiently;    and  to  fortify  him  against  them,  he 

8  f.  2.  §3.  answers  their  objections.  "They  imagine,"  said  he^,  "that 
"  they  are  deprived  of  free  will,  if  they  admit,  that  without 
"  the  succour  of  God,  man  has  not  even  good  will;  and  they 
"  do  not  comprehend,  that  so  far  from  strengthening  free 
"  will,  they  do  but  build  it  in  the  air,  in  that  they  do  not 

^  §  4.  "  found  it  upon  the  Lord,  who  is  the  solid  Rock.    They  fancy* 

"  that  tliey  make  God  a  respecter  of  persons,  if  they  believe 
"  that  without  any  preceding  merit  He  shcAveth  mercy  on 
"  whom  He  will ;  and  do  not  consider  that  he  who  is  con- 
"  demned  receives  a  merited  punishment,  while  he  who  is 
"  liberated  receives  an  unmerited  grace :  so  that  the  former 
"  has  no  reason  for  complaint,  nor  the  latter  for  boasting. 
"  This  is  more  truly  the  case  in  which  there  is  no  respect  of 
"  persons,  where  all  are  involved  in  the  same  common  mass 
"  of  condemnation." 

5  §5.  "But,"  say  they^  "it  is  unjust  in  the  same  bad  cause  to 

"  pardon  one  and  punish  the  other."  "It  is,  however,  certainly 
"just,"  answers  St.  Augustine,  "to  punish  both:  we  ought  then 
"  to  render  tlianks  to  our  Saviour,  that  He  has  not  treated  us 
"  like  our  fellows.  For  if  all  men  were  saved,  the  justice  due 
"  to  sin  would  not  be  discerned ;  if  none  were  saved,  the 
"  benefit  of  grace  would  not  be  known :  we  must  not  then 
"  seek  for  a  cause,  either  in  the  distinction  of  merit,  or  in  the 
"  necessity  of  fate,  or  in  the  caprice  of  fortune,  but  in  the 
"  depth  of  the  treasures  of  God's  wisdom,  which  the  Apostle 

8  Rom.  11.  "admires,  without  unfolding"."     And  afterwards^:  "Have 

^\.  3,  ^  6.  "  ^^^^  V^^^  then  no  merit  at  all  ?    They  have  some,  without 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  323 

"  doubtj  in  tliat  tliey  are  just ;  but  they  liad  none  to  make  a.  p.  4I8. 

"  tliem  just ;  according  to  the  words  of  the  Apostle,  '  Being 

"  'justified  freely  by  His  grace'.' "  )  Rom. 3. 24. 

Pelagius^  had  seemed  to  condemn  that  error  in  the  Council '  ■§  7. 
of  Palestine,  in  acknowledging  that  grace  was  not  given  ac- 
cording to  our  merits :  but  his  disciples  answered^  that  this  ^  §  & 
grace  was  human  nature,  in  which  we  had  been  created 
A\dthout  having  deserved  it.  St.  Augustine  answers,  "  Far 
'^  from  all  Christians  be  that  illusion.  The  grace  which  the 
"  Apostle  recommends,  is  not  that  by  which  we  have  been 
"  created  men ;  but  that  by  which  we  have  been  justified, 
"  when  we  were  already  bad  men.  He  did  not  die  for  the 
"  creation  of  those  who  were  not,  but  for  the  justification  of 
"  those  who  were  impious. 

"Neither  is  grace  the  remission  of  sins^;  for  it  is  obtained  *  §9,12,13. 
"  by  faith ;  and  faith,  which  is  the  source  of  prayer  and  all 
"  righteousness,  is  also  given.     And  to  know*,  why  of  two  =  §  10. 
"  persons  who   hear  the   same   doctrine,  or  see  the    same 
"  miracle,  one  believes,  and  the  other  believes  not ;  it  is  the 
"  depth  of  the  wisdom  of  God,  whose  judgments  are  un- 
"  searchable,  and  are  not  the  less  just  for  being  hidden.    '  He 
"  '  hath  mercy  on  whom  He  will  have  mercy,  and  whom  He 
"  'will  He  hardeneth*^ j'  but  He  does  not  harden  in  hatred,  'Rom.9.18. 
"  but  only  in  not  shewing  mercy''."    And  afterwards^  :  "  The  '  §  14. 

.    .       '  .  .  .  '  c.  4.  §  18. 

"  Spirit  bloweth  where  He  listeth :  but  it  must  be  admitted 

"  that  He  aids  in  a  different  way  those  in  whom  He  dwells, 

"  and  those  in  whom  He  does  not  yet  dwell ;  for  He  aids 

"  these  last,  that  they  may  become  faithful,  while  He  aids 

"  the  first,  as  being  already  faithful."    And  again  ^ :  "  When  '  c.  3.  §  19. 

"  God  crowns  our  merits.  He  only  crowns  His   own  gifts. 

"  Therefore  St.  Paul  says' ,  '  The  wages  of  sin  is  death,  but '  §  20,  21. 

"  '  the  grace ^  of  God  is  eternal  life,'     We  should  have  ex-  [2°^j,"  ^^^' 

"  pected  him  to  say,  '  the  wages  of  righteousness  is  eternal  P"^Ma] 

"  '  life,'  as  in  truth  it  is ;  but  fearing  lest  man  should  be 

"  puffed  up  with  his  own   merit,  he  has  rather  chosen  to 

"  refer  eternal  life   to    grace,   from   whence   proceeds   our 

"  righteousness." 

"  But,"  says  the  Pelagian*,  "  Men  will  excuse  themselves  ^  c.  6.  §  22. 
"  by  saying,  '  Why  should  we  be  blamed  if  we  live  ill,  since 
"  '  we  have  not  received  grace  to  live  well  ?' "    St.  Augustine 
y2 


324  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  P.  418.  answers^  ''  Those  who  Hve  ill  cannot  truly  say  they  are  not 
''  to  blame;  for  if  they  do  no  ill^  they  live  well.  But  if  they 
''  live  ill,  it  proceeds  from  themselves,  either  from  their 
"  original  e\dl,  or  from  that  which  they  have  themselves 
"  added  to  it.  If  they  are  vessels  of  wrath,  let  them  impute 
"  it  to  themselves,  as  being  formed  of  that  lump,  which  God 
"  has  justly  condemned  for  the  sin  of  that  one  man,  in  whom 
"  all  have  sinned.  If  they  are  vessels  of  mercy,  let  them  not 
"  be  puffed  u]^,  but  rather  glorify  Him,  who  has  given  them 

'  §  23.  "  a  grace  which  they  had  not  deserved.  After  all',  this  ex- 
"  cuse  is  nothing  more  than  the  objection  which  the  Apostle 

« Roin.9.19.  "  makes  against  himself,  saying  ^,  '  Why  doth  He  yet  find 
"  '  fault?  For  who  hath  resisted  His  will  ?'  But  we  answer  with 

»  Ibid.  20.  "  him^;  ^O  man,  who  art  thou,  that  repliest  against  God?' 
"  Let  the  Christian  then  be  content  in  this  life,  with  know- 
"  ing  or  believing,  that  God  delivers  no  man  but  by  a  free 
"  mercy,  and  condemns  no  man  but  by  a  most  true  justice. 
"  But  why  He  does,  or  does  not  deliver,  one  more  than 
"  another,  let  him  search  who  is  able  to  penetrate  the  depth 
"  of  His  judgments;  but  let  him  beware  of  the  precipice." 

*  §  24,  &c.  Afterwards  he  demonstrates"*,  that  although  those  who  sin 
with  knowledge  are  the  most  guilty,  the  rest  cannot  excuse 

^  §  27.  themselves  by  their  ignorance.  "Every  sinner,"  he  says®,  "is 
"  inexcusable,  either  by  his  original  sin,  or  because  he  has 
"  added  to  it  of  his  own  will,  whether  knowingly  or  igno- 
"  rantly ;  for  even  ignorance  itself  is  without  doubt  a  sin  in 
"  those  who  have  chosen  not  to  know ;  and  in  those  who 
"  have  not  been  able,  it  is  the  punishment  of  sin."     And 

°  §  29.  again";  "Grace  finds  nothing  just  in  him  whom  it  delivers, 
"  neither  will,  nor  work,  nor  even  excuse ;  for  if  the  excuse 
"  be  just,  he  that  pleads  it  is  delivered  by  his  merit,  and  not 
"  by  grace." 

"  But  all  the  human  reasoning  of  those  who  are  fearful  of 
"  attributing  to  God  respect  of  persons,  is  lost  in  the  case  of 

'  c.  7.  §31.  "  infants''.  For  since  they  admit  that  no  infant  enters  into 
"  the  kingdom  of  heaven  without  being  born  again  of  water 
"  and  of  the  Spirit,  what  reason  can  they  render  for  this, 
"  that  one  dies  baptized,  another  without  Baptism?    What 

»  §  32.  "  merits  have  here  preceded^?  There  are  none  in  the  infants 
"  themselves,  they  are  drawn  from  the  same  mass ;  it  is  not 


BOOK  XXIII.]       ECCLESIASTICAL  HISTORY.  325 

"  the  merits  of  their  parents,  for  we  may  suppose,  what  may  A.  D.  4i8. 

"  actually  happen,  that  the  parents  of  infants  who  die  with- 

"  out  Baptism  are  Christians ;  and  that  the  infants  of  wicked 

'^  or  unbeHeving  parents  being  exposed,  are  preserved  and 

"  baptized  by  Christians."     He  relates,  after  St.  Paul,  the 

example  of  Esau  and  of  Jacob  ^;  and  adds^,  '^when  they  are  '  c.  8.  §34. 

"  so  hard  pressed,  into  what  strange  abysses  do  they  throw    ^ 

"  themselves  ?    '  God,'  say  they,  '  hated  one,  and  loved  the 

"  '  other,  because  He  foresaw  the  deeds  they  were  to  act.' 

"  Who  will  not   admire  that  the  Apostle  did  not  find  out 

"  that   subtilty  ?     For   he    did   not   think   of  that    answer, 

"  which  appears  to  them  so  brief  and  so  decisive.     He  says 

"  only^,  'Is  there  unrighteousness  with  God?     God  forbid.  'Rom.9.14. 

"  '  for  He  saith  to  Moses,  I  will  have  mercy  on  whom  I  will 

"  '  have  mercy.     So  then  it  is  not  of  him  that  willeth,  or  of 

"  '  him   that   runneth,  but   of   God   that   sheweth   mercy.' 

"  Where  are  now  the  merits,  or  the  works,  past  or  future, 

"  done  or  to  be  done  by  the  strength  of  free  will  ?     Has  not 

"  the  Apostle  pronounced  a  clear  decision  in  favour  of  free 

"  grace ;  that  is,  of  true  grace  ?     And  •*  even  although  one  '  c.  9.  §  41. 

"  should  say  that  God  foresaw  the  works  of  Esau  and  Jacob, 

"  who  lived  long,  can  it  be  said  that  He  foreseeth  the  futui^e 

"  works  of  those  who  are  to  die  in  their  infancy  ?     How  can 

"  those  be  called  future  works  which  will  never  be  at  all  ? " 

He  confounds  the  Pelagians  on  this  objection,  and  thinks  it 

so  absurd,  that  he  fears  it  will  not  be  believed  that  they  have 

proposed  it  ^.    He  answers  yet  another  cavil  of  the  Pelagians  ^,  ^  c.  10. 

concerning  the  answer  which  is  given  for  infants,  that  they  0^  §'^5 

believe  in  the  remission  of  sins :  "Yes,"  said  they,  "they  beheve 

"  that  sins  are  forgiven  in  the  Church,  not,  however,  to  those 

"  who  have  none,  but  to  those  who  have."    "  Why  then,"  says 

St,  Augustine,  "  are  they  exorcised  and  breathed  upon  ?     It 

"  is  an  unreality,  if  they  are  not  in  the  power  of  the  devil." 

He  ends  this  long  letter   to   Sixtus  \   by  begging  him  to  '  §  47. 

inform  him  of  any  new  objections  the  heretics  might  invent 

against  the  Catholic  faith,  and  how  the  other  Catholic  doctors 

opposed  them.  lviii. 

About  the  same  time,  a  discourse  of  the  Ai^ians,  without  against  the 
the  author's  name,  was  sent  to  St.  Augustine  by  a  person  t^2^?\  .^ 
who  earnestly  prayed  him  to  answer  it^     He  did  it  as  In-iefly  Cont.Senn. 

Arian. 


326  ECCLESIASTICAL  HISTORY.       [book  xxiii. 

A.  D.  418.  and  as  quickly  as  possible :  putting  the  discourse  itself  at 
the  beginning  of  his  answer,  and  numbers  to  each  article, 
that  it  might  be  easily  seen  what  answer  he  had  made  to 
each.  It  is  much  the  same  as  what  he  says  in  his  other 
works  against  the  Arians ;  and  in  the  discourse  he  here 
refutes,  may  be  seen  in  few  words  all  the  substance  of  their 
doctrine. 


END  OF  THE  TWENXr-THIRD  BOOK. 


CONTENTS  OF  THE  TWENTY-FOURTH  BOOK. 


I.  History  of  Orosius. 

II.  Reliques  of  St.  Stephen  at  Minorca. 

III.  Conversion  of  the  Jews. 

IV.  Reliques  of  St.  Stephen  at  Uzalis. 

V.  Miracles  at  Calama,  &c. 

VI.  Commencement   of    the    affair   of 
Apiarius. 

VII.  Death   of  Zosimiis :    Schism    of 
Boniface  and  Eulalius. 

VIII.  Honorius  takes  cognizance  of  it. 

IX.  Eulalius  expelled  from  Rome. 

X.  Council  of  Carthage,  A.  D.  419. 

XI.  Continuation  of  the  Council. 

XII.  Death  of  St.  Jerome. 

XIII.  Letters  of  St.  Augustine  to  He- 
sychius. 

XIV.  Locutions     and    Questions     on 
Scripture. 

XV.  First  Book  on  Marriage  and  Con- 
cupiscence. 

XVI.  Rescripts  of   Honorius   for   the 
Church. 

XVII.  Letter  of  Pope  Boniface  to  the 
Bishops  of  the  Gauls. 

XVIII.  Second  Book  on  Marriage  and 
Concupiscence. 

XIX.  Books  of  St.  Augustine  to  Pope 
Boniface. 

XX.  Books  on  the  Soul,  and  its  Origin. 

XXI.  Acts    of    Constantius    for    the 
Church. 

XXII.  Last  Works   of  St.  Augustine 
against  the  Donatists. 

XXIIL  Other  Works  of  St.  Augustine. 

XXIV.  Books  against  Julian. 

XXV.  The  Pelagians  condemned  in  the 
East. 

XXVI.  Persecution  in  Persia. 

XXVII.  Conversion  of  the  Saracens. 

XXVIII.  Commencement  of  St.  Eu- 
thymius. 

XXIX.  Persian  War. 

XXX.  Education   of    Theodosius    the 
Younger. 

XXXI.  Jurisdiction  of  the  Pope  in  II- 
lyricum. 


XXXII.  Death  of  Boniface  :  Caelestine 

Pope. 
XXXIIL  Death  of  Honorius :  Valen- 

tinian  III.,  Emperor. 

XXXIV.  Affair  of  Anthony  of  Fussala. 

XXXV.  Conclusion  of  the  affair  of 
Apiarius. 

XXXVI.  Healing  of  Paul  at  Hippo. 

XXXVII.  Healing  of  Palladia. 

XXXVIII.  Domestic  Life  of  St.  Au- 
gustine. 

XXXIX.  His  behaviour  in  temporal 
matters. 

XL.  First  Sermon  on  the  Common 
Life. 

XLI.   Second  Sermon. 

XLII.   Rule  to  the  Nuns. 

XLIII.  Eraclius  nominated  Bishop  of 
Hippo. 

XLIV.  Death  of  Atticus :  Sisinnius, 
Bishop  of  Constantinople. 

XLV.  Dispute  among  the  Monks  of 
Adrumetum. 

XLVI.  Book  of  St.  Aug-ustine  on  Grace 
and  Free  Will. 

XLVII.  Book  on  Correction  and  Grace. 

XLVIII.  Retractations  of  St.  Augustine. 

XLIX.   Conversion  of  Leporius. 

L.   Letter  to  Vitalivis. 

LI.  Revolt  of  Count  Boniface. 

LII.  Letter  of  St.  Augustine  to  Boni- 
face. 

LIII.  Conference  with  Maximin. 

LIV.  Conference  with  Pascentius. 

LV.  Nestorius,  Bishop  of  Constanti- 
nople. 

LVI.  Decretals  of  St.  Cselestine. 

LVII.  Cassian  at  Marseilles. 

LVIII.  Monastery  of  Lerins. 

LIX.  Letter  of  Hilary  to  St.  Au- 
gustine. 

LX.  Letter  of  St.  Prosper. 

LXI.  Book  of  St.  Augustine  on  the 
Predestination  of  Saints. 

LXII.  Book  on  Perseverance. 

LXIII.  Book  on  Heresies. 


ECCLESIASTICAL   HISTORY. 

BOOK   XXIV. 
416.      Orosius  came  back  from  Jerusalem  at  the  beginning  of 


I-  the  year  416,  bringing  with  him  the  reliques  of  St.  Stephen, 
Orosius.  which  Avitus  had  entrusted  to  him  to  carry  into  Spain  \  and 
'  Supr.  23.  -^yiiich  were  the  first  that  had  been  brought  into  the  West. 
He  returned  through  Africa,  as  St.  Augustine  had  desired 
«  Aug.  Ep.  him  ^,  and  brought  to  Carthage  the  letters  of  Heros  and 
§  9.'  ■  ■  Lazarus,  against  Pelagius  ^.  It  is  thought  that  Orosius  com- 
ai^90  \^^    posed  his  history  at  this  time*,  which  was  written  at  the 

*  iNiarceii.   order  of  St.  Augustine,  to  serve  as  a  proof  to  his  work  of 

Chr  p.  279.  o  ^  L 

ind.  i-i.  the  City  of  God,  of  which  he  was  then  composing  the  eleventh 

*  Oros.  book  *.  The  object  of  the  history  of  Orosius  is  to  demon- 
[Precep.  stratc  to  the  pagans,  that  in  all  times  mankind  had  been 
paruii^  afflicted  with  the  same  calamities  under  which  they  were 

then  suffering ;  and  which  they  attributed  to  the  neglect  of 
their  ancient  superstitions.  He  begins  at  the  Deluge,  and 
briefly  sketches  the  whole  history  of  the  world  down  to  his 
own  time :  but  he  enlarges  much  more  upon  the  Roman 
history  than  upon  that  of  other  nations. 
II.  After  some  stay  in  Africa,  he  embarked,  intending  to  cross 

St  Stephen  o^cr  to  Spain,  but  he  was  not  able  to  land  there,  apparently 
at  Minorca,  jj^  conscqucnce  of  the  ravages  of  the  Goths  ^  He  stopped 
§  2.  '  some  time  in  the  island  of  Minorca,  in  the  town  of  Magona, 

^'    ""■^""  now  Mahon,  famous  for  its  harbour;  and  he  deposited  the 
reliques  of  St.  Stephen,  with  which  he  was  charged,  in  a 
church  near  the  town,  being  resolved  to  return  into  Africa. 
A.  D.  418.   The  presence  of  the  reliques  excited  the  zeal  of  the  Christians, 
and  they  began  all  over  the  town  to  enter  into  religious 
disputes  with  the  Jews,  who  were  among   them   in  great 
'  §  4.         numbers.     At  last  they  fixed  a  day  for  a  public  conference  ^ 
«  §  3.         The  Christians^  prepared  themselves  for  the  contest  by  draw- 
ing up  a  memorial  of  the  chief  points  of  the  controversy; 
the  Jews  were  not  satisfied  with  perusing  their  books ;  they 
collected  in  their  synagogue  stones,  staves,  darts,  and  arms 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  829 

of  all  sorts,  and  they  sent  for  one  Theodorus,  a  man  of  great  A.  d.  4\i 
authority  among  them,  who  was  then  absent  in  the  island  of 
Majorca.     They  relied  also  very  much  on  the  power  of  a 
person  named  Theodosius,  the  richest  man  in  all  the  town, 
who  enjoyed  among  them  the  dignity  of  a  patriarch. 

Severus,  who  had  been  recently  ordained  Bishop  of  Minorca, 
was  then  at  Jamraona,  another  town  of  the  island  now  called 
Citadella,  distant  from  Malion  thirty  miles,  or  ten  leagues : 
there  were  no  Jews  at  Jammona,  and  they  were  possessed 
with  the  belief  that  they  could  not  live  there.  The  Bishop 
Severus  '  set  out  from  that  place  with  a  great  multitude  of  the  '  §  9. 
faithful  people,  who  joyfully  followed  him,  being  encouraged 
by  visions,  which  the  event  induced  them  to  believe  Divine. 
Theodorus  ^,  the  Jew,  had  also  a  dream,  which  he  related  to  '  §  8. 
many,  both  Jews  and  Christians.  "  As  I  was  going,^^  said 
he,  "  to  the  synagogue,  twelve  men  held  out  their  hands  to 
"  me,  saying,  '  Whither  are  you  going  ?  There  is  a  lion 
"  '  there.'  At  these  words,  seized  with  fear,  I  prepared  to 
"  fly,  [but  first,  finding  a  place  from  which  I  could  see  the 
"  interior  of  the  synagogue],  I  beheld  there  Monks  singing 
"  with  an  admirable  sweetness :  my  fear  augmented,  and  I 
"  should  not  have  recovered  myself,  if  I  had  not  entered  into 
"  the  house  of  Reuben,  whence  I  ran  with  all  my  speed  to 
'^  my  mother,  who  was  close  at  hand." 

As  soon  as  the  Bishop  Severus  was  arrived  at  Mahon,  he 
sent  some  clerks  to  inform  the  Jews  of  his  arrival,  and 
desire  them  to  come  to  the  church.  They  answered  they 
could  not  go  into  it  that  day,  which  was  a  Saturday.  The 
Bishop  sent  word  to  them,  "  Then  stay  for  me  at  the 
"  synagogue.  We  do  not  wish  to  force  you  to  any  servile 
"  work,  the  matter  in  question  is  only  a  dispute  upon  the 
"  law ;  shew  us  where  it  is  forbidden  to  hold  conferences  on 
"  the  Sabbath-day.' '  They  obstinately  refused  to  come  to 
the  church,  but  they  came  to  the  Bishop's  lodging.  He 
said  to  them,  "  Why,  my  brethren,  I  beseech  you^,  have  you 
"  collected  so  many  stones  and  so  many  arms,  as  if  you  had 
"  to  deal  with  robbers,  and  that  too  in  a  town  subject  to  the 
"  Roman  laws?  You  I  see,  are  thirsting  for  our  blood, 
"  while  we  only  thirst  for  your  salvation." 

The  Jews,  in  alarm,  denied  the  fact,  even  with  oaths.    The 


330  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  P.  418.  Bishop  said,  "  What  need  is  there  for  oaths  in  things  of 
"  which  our  own  eyes  may  satisfy  us  ?  Let  us  go  to  the 
"  synagogue.^^  Tliey  all  went  towards  it  singing  Psalms, 
'  §  10.  both  Christians  and  Jews  ^ :  but  before  they  had  reached  it, 
some  Jewish  women  began  to  throw  large  stones  on  them 
from  above,  which  did  not,  however,  hurt  any  one :  and  the 
Christians,  notwithstanding  all  the  Bishop  could  do  to  restrain 
them,  attacked  the  Jews  also  with  stones,  but  without  wound- 
ing any  of  them.  Then  having  made  themselves  masters  of 
the  synagogue,  they  burnt  it  with  all  its  ornaments,  except 
the  books  and  the  silver  plate.  The  holy  books  were  carried 
away,  that  they  might  not  be  profaned  by  the  Jews,  and  their 
plate  was  restored  to  them,  that  they  might  not  complain 
that  they  had  been  plundered.  After  having  destroyed  the 
synagogue,  in  the  sight  of  the  astonished  Jews,  the  Christians 
returned  to  the  church,  giving  thanks  to  God,  and  praying 
for  their  conversion. 
III.  Reuben  was  the  first  who  openly  declared  he  would  quit 

of^uir''*""  Judaism- ;  he  received  the  sign  of  the  cross  as  a  catechumen^, 
Jews.  ^^(j  began  to  reproach  the  other  Jews  with  their  hardness  of 
[^v.Bingh.  heart.  Three  days  after,  Theodorus,  accompanied  by  a  great 
'  ■  ^  ^■-'  number  of  Jews,  came  to  the  burnt  synagogue,  the  walls  of 
which  were  still  remaining;  a  great  number  of  Christians 
assembled  there  also.  As  Theodorus  was  boldly  disputing, 
and  ridiculing  all  their  objections,  the  Christians,  with  one 
accord,  cried  out,  "  Theodorus,  believe  in  Christ."  The 
Jews  thought  they  cried,  "  Theodorus  believes  :"  and  alarmed 
at  seeing  themselves  thus  abandoned  by  their  chief,  they 
dispersed  on  all  sides.  The  women  ran  with  their  hair  dis- 
hevelled, crying,  "  Theodorus,  what  hast  thou  done  ? "  The 
men  sought  to  hide  themselves  in  the  town,  or  fled  away  to  the 
mountains.  Theodorus  remained  upon  the  spot,  astonished 
to  see  himself  forsaken  by  every  body,  and  beholding  Monks 
'  §  12.  singing  according  to  his  dream"*.  Reuben  said  to  him,  "  What 
"  do  you  fear,  my  lord  Theodorus  ?  If  you  wish  to  live  secure 
"  in  honours  and  riches,  believe,  like  me,  in  Christ."  Theo- 
dorus paused  a  while,  and  then  said  to  the  Bishop  and 
Christians,  "  I  will  do  what  you  wish,  I  give  you  my  word  for 
"  it :  but  permit  me  to  speak  to  my  people,  that  my  con- 
"  version  may  be  more  useful."    All  the  Christians  expressed 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  331 

an  incredible  joy ;  some  threw  themselves  upon  him  to  em-  a.  d.  418. 
brace  him,  others  were  fall  of  eagerness  to  speak  to  him. 
He  went  home,  and  the  Christians  went  to  the  church  sing- 
ing according  to  their  custom.  After  the  Holy  Mysteries, 
as  they  came  out,  they  found  a  great  multitude  of  Jews,  who 
came  to  ask  from  the  Bishop  the  sign  of  Christ.  They 
returned  to  the  church,  gave  thanks  to  God,  and  were  all 
signed  on  their  foreheads  by  the  Bishop. 

Another  day  they  did  not  begin  mass  *  till  the  seventh '  §  is. 
hour,  that  is  to  say,  one  o^ clock  at  noon;  so  much  was  the  Dominica: 
Bishop  occupied  in  addressing  exhortations  to  the  Jews  who  the^coml 
came  to  be  converted,  and  in  having  their  names  wiitten  ™"^.!'^" 
down;    and  the  people  felt  so  much  joy,  that  they  even  Cf.  Aug. ix. 
forgot  to  eat.     The  next  day  they  expected  with  impatience  3.  d  17.° 
that  Theodoras  should  perform  his  promise  ^.     He  wished  f^u'caLe 
first  to  fetch  his  wife,  whom  he  had  left  in  the  island  of  i"  Domi- 
Majorca,  for  fear  she  should  continue  a  Jewess,  and  wish  to  ^  §  16. 
leave  him.     The  Christians  thought  his  excuse  reasonable, 
but  the  converted  Jews  would  suffer  no  delay.     Theodoras 
submitted,  and  all  the  Jews  followed  his  example;   among 
others  an  old  man  of  a  hundred  and  two  years  of  age.     Even 
their  doctors  yielded  without  dispute.    Some  Jews^,  strangers, '  §  17. 
who  were  waiting  for  a  favourable  wind,  chose  rather  to  lose 
the  opportunity  of  embarking,  than  that  of  being  converted. 
There  only  remained  a  few  women,  who  continued  obstinate 
for  some  days. 

The  eighth  day  after  the  Bishop  Severus  had  come  from 
Jammona  ■*,  he  prepared  to  return  thither ;  but  as  he  was  on  *  §  19. 
the   point  of  setting   out,   one   of  these   women   who   had 
embarked  with  the  intention  of  departing,  being  brought  on 
shore  again,  came  and  threw  herself  at  his  feet,  praying  him 
with  tears  to  receive  her.     "  Why,^^  said  he,  "  have  you  left 
"  your  brethren  with  so  much  lenity?"     She  made  answer, 
"  The  Prophet  Jonas  would  also  have  fled  from  before  the 
"  Lord,  whose  will  he  nevertheless  fulfilled  in  spite  of  him- 
"  self."     To  conclude,  five  hundred  and  forty  persons  were 
converted  in  the  space  of  eight  days  ^,  reckoning  from  the  '  §  20. 
fom-th  of  the   nones   of  February,   after   the  Consulate  of 
Honorius  and  of  Constantius  ® ;  that  is  to  say,  from  the  second  »  §  21. 
of  February,  418.    The  converted  Jews  began  to  demolish  the 


332  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  P.  418.  remains  of  their  synagogue^  and  to  build  a  new  church,  not 
only  at  their  own  cost,  but  with  their  own  hands. 

The  Bishop  Severus  wrote  an  account  of  this  great  event, 
in  a  letter  which  he  addressed  to  all  the  Bishops,  Priests, 
Deacons,  and  the  faithful  throughout  the  world,  and  which 
has  been  preserved  to  this  day.     It  appears  by  a  law  of 
'  Cod.  Th.  Honorius  ^  of  the  tenth  of  March,  of  the  same  year  418,  that 
de  Jud.  24.  before  that  time  the  Jews  were  admitted  to  employments  in 
the  palace^  and  even  to  serve  in  the  army,  since  by  this  law 
he  renders  them  incapable  of  doing  so ;  he  allows  them,  how- 
ever, to  bear  municipal  offices,  and  to  exercise  the  profession 
of  lawyers. 
IV.  The  letter  of  the  Bishop  Severus  was  brought  to  Uzalis  in 

St.  Stephen  Africa,  where  Evodius  was  then  Bishop,  an  ancient  friend 
atuzahs.     Qf  g|-^  Augustine.     It  was  publicly  read  in  the  reading-desk  ^ 
V.  Bingh.    of  the  churcli  ^,  at  the  beginning  of  the  service,  the  same  day 
s.  5.§'^T  ^^^^  some  of  the  reliques  of  St.  Stephen  were  brought  thither. 
s^lt^^^iT"^'  ^ome  Monks  of  Uzalis  ha^dng  heard  Orosius  talk  of  the 
lib.  1.  c.  2.  reliques  of  this  Saint  ^,  which  he  had  seen  in  the  East,  were 
App.        *  moved  to  send  for  some,  and  found  means  to  procure  a  vial '" 
[5  ampulla]  which  Contained  some  of  his  blood,  with  some  small  frag- 
["aiistarum  ments  of  boncs  very  thin,  like  the  points  of  ears  of  corn ". 
osstum        They  kept  these  reliques  some  time,  without  letting  any  one 
tionemr     ^^^"^0^  ^f  them;   and  as  they  were  talking  of  it  one  day,  a 
virgin  consecrated  to  God,  being  present,  said  within  herself, 
"  And  who  knows  whether  these  are  truly  reliques  of  Mar- 
"  tyrs?^^     The  night  following  she  had  a  dream,  which  was 
verified  by  the  event,  as  was  likewise  another  of  the  same 
'  c.  2.         nature  by  another  virgin ''. 

The  Bishop  Evodius  having  in  consequence  been  informed  of 

these  reliques,  Avent  to  a  place  outside  of  the  town  of  Uzalis, 

where  the  memory  of  two  ancient  Martyrs,  Felix  and  Gen- 

[8  Nothing  nadius^,  was  preserved,  and  received  there  the  reliques  of 

of  these      St.  Stephen.     A  barber  named  Concordius,  who  had  broken 

Ti'iE  V.    l^i^  f'oot  by  a  fall,  and  had  kept  his  bed  for  a  long  time, 

Cass.  §  8.]  lia\ing  recommended  himself  to   St.  Stephen,  was   healed. 

lie  walked  on  his  own  feet  to  render  thanks  to  God  in  the 

Martyrs'  churcli ;  and  after  having  prayed  there  a  long  while, 

'  c.  2.        he  lighted  wax-tapers,  and  left  his  crutch  there.    The  Bishop  "' 

after  he  had  celebrated  the  Holy  Mysteries,  went  from  that 


BOOK  XXIV.]       ECCLESIASTICAL   HISTORY.  333 

cliurcli  accompanied  by  a  vast  multitude  of  people  divided  into  a.  d.  ^a 
several  choirs^  carrying  tapers  and  flambeaux,  singing  psalms, 
and  often  repeating  these  Avords,  "  Blessed  is  he  who  cometli 
"  in  the  name  of  the  Lord."  The  Bishop,  seated  in  a  chariot, 
carried  the  reliques  upon  his  knees  ^  They  walked  in  that  ['  gremio] 
manner  to  the  town,  where  they  arrived  in  the  evening ;  and 
the  reliques  were  deposited  in  the  church,  under  the  Apsis, 
that  is,  in  the  chancel,  where  they  were  laid  upon  the  Bishop's 
throne  -,  and  covered  with  a  cloth^.  ^  c  3. 

The  same  day  a  blind  woman  named  Hilara,  a  baker^  well  absi^te" 
known  in  the  town,  came  to  church  full  of  faith,  and  desired  fyp^*"  '^^- 

'  _  '  tliedram 

a  pious  woman  to  give  her  her  hand,  and  to  lead  her  near  veiatam] 
the  reliques.    Feeling  about,  she  took  hold  of  the  cloth  Avhich  [^  panaria] 
covered  them,  applied  it  to  both  her  eyes,  and  retired  to  her 
home.     At  night  she  went  out  of  her  door,  and  began  to  see 
by  the  light  of  the  moon  the  neighbouring  walls  and  the 
pavements  of  the  street.     She  called  her  son,  and  said  to  him, 
"  Son,  are  not  those  the  walls  of  the  house  of  such  a  one  ?" 
Her  son  thought  she  said  this  to  make  him  tell  her^.     She  p  ten- 
added,  lifting  up  her  eyes  to  heaven,  "  I  see  the  moon  over  v-jdemio]"" 
"  the  theatre  :  it  is  not  a  full  moon^."     Her  son  said  to  her,  [«  adhuc 
"  Why  did  you  pretend  to  be  blind  ?"  thinking  that  she  never  ^ """  ''*"^-' 
was  so.    The  next  morning  she  came  by  herself  to  church,  to 
render  thanks  to  God. 

Afterwards  the  reliques  were  placed  on  a  little  bed,  in  a 
place  shut  up,  where  there  were  doors  and  a  little  Avindow, 
through  which  the  people  touched  the  linen  cloths,  which 
healed  the  sick  ^     They  flocked  thither  from  all  parts,  even  '  Lib.  2. 
from  a  distance :  and  an  infinite  number  of  miracles  were  Lib.  1.0^12. 
wrought  there*.     A  veil  Avas  placed  before  the  oratory'  of^c  15.  §2. 
St.  Stephen ',  the  gift  of  an  unknown  person,  upon  which  the  riamf ""°" 
Saint  was  painted,  bearing  a  cross  upon  his  shoulders,  with  l^^'*^-^^ 
the  end  ^  of  Avhich  he  was  striking  the  gate  of  the  town,  and  p  cuspis] 
driving  a  dragon  out  of  it.     And  this  painting  in  a  church  is 
a  remarkable  circumstance  ^.  [•''  v.  Supr. 

The   Bishop    Evodius   had    separated    some   part    of   the  ^^'  '^'^ 
reliques  ^,  and  had  put  them  into  his  monastery,  in  a  Httle  *  Lib.  1. 
silver  shrine,  with  the  intention  of  transporting  them  to  the  ^'  '' 
church  of  a  place  called  the  Pi'omontory,  Avhich  he  had  re- 
covered from  the  Donatists.     But  God  warned  him  by  tAvo 


'  c.  8. 

l^  capsella] 


'  c.  13. 
[candela] 

*  Preef. 
RJirac. 

S.  Steph. 

*  Lib.  1. 
c.  1.5.  §  2. 
«  Lib.  2. 
c.  1. 


['  absida] 


«  Lib.  1. 
c.  4. 

9  Lib.  ]. 
c.  15. 

Aug.  Serm, 
32.3,  .324. 
al.  32,  33. 
de  div. 


334  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

revelations  that  this  translation  was  not  pleasing  to  Him ; 
and  accordingly,  when  they  were  abeady  getting  ready  the 
carriage,  the  people  came  in  a  crowd  to  the  church,  and 
began  to  make  great  outcries,  and  to  surround  the  Bishop, 
entreating  and  detaining  him,  till  he  had  promised  with  an 
oath  not  to  carry  away  any  of  the  reliques  of  St.  Stephen. 
Evodius  then  replaced  those  reliques  with  the  others;  biit 
as  he  was  carrying  them  solemnly  in  procession  from  the 
monastery  to  the  church ',  a  blind  man  touched  the  silver 
shrine^  which  contained  them,  and  immediately  recovered  his 
sight.  Another  blind  man  having  been  healed,  left  for  an 
offering  a  silver  lamp  ^. 

To  preserve  the  memory  of  these  miracles,  Evodius  caused 
them  to  be  written  by  one  of  his  clerks  * ;  who,  as  he  was  not 
able  to  relate  them  all,  selected  the  best  known  \  At  the 
festival  of  St.  Stephen,  this  account  was  publicly  read*^:  and 
after  the  reading  of  each  miracle,  the  person  healed  was 
sought  for  among  the  people.  For  example,  Hilara,  who  had 
been  blind,  was  made  to  pass  through  the  middle  of  the  church, 
walking  all  alone :  she  ascended  the  steps  of  the  chancel '', 
and  there  remained  standing  for  some  time,  to  be  seen  by  all 
the  people.  The  same  thing  was  done  in  the  case  of  one 
healed  of  the  palsy,  and  so  of  all  the  others  one  by  one. 
The  miracles  appeared  to  be  seen,  rather  than  read :  and  the 
people,  who  had  made  exclamations  during  the  reading, 
redoubled,  at  this  spectacle,  their  acclamations  and  tears. 
Several  took  copies  of  the  relation,  as  it  was  read,  which 
induced  the  same  author  to  write  afterwards  a  second  book  of 
these  miracles ;  and  we  have  them  both.  We  see  from  them 
that  St.  Stephen  usually  appeared  under  the  form  of  a  young 
man,  and  sometimes  in  a  Deacon's  habit. 

Amongst  these  miracles  of  Uzalis  are  enumerated  several 
restorations  to  life  ^,  one  of  which  is  also  related  by  St.  Au- 
gustine, almost  in  the  same  terms  ^.  An  infant  ^  catechumen 
died  while  still  at  the  breast.  His  mother  seeing  him  irre- 
coverably lost,  ran  to  the  oratory  of  St.  Stephen,  and  said, 
"  Holy  Martyr,  you  see  I  have  no  consolation  left.     Restore 


»  "  Be  he  infant  or  adult  that  is 
"  designed  to  be  a  Cliristian,  till  he  be 
"  baptized  they  call  him  catechumentis." 


Willi,  Hist.  Inf.  Bapt,  part  1.  ch.7.  §  1. 
Cf.  Aug.  Serm.  294.  §  14. 


12. 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  335 

"  me  my  cliild,  that  I  may  find  liim  in  tlie  presence  of  Him  a.  p.  418. 
"  who  has  crowned  you.^^     She  prayed   thus  a  long  time, 
pouring  forth  torrents  of  tears.     At  List  the  child  returned 
to  life^  and  they  heard  his  voice.     She  took  him  instantly  to 
the  Priests,  he  was  baptized,  he  received  the  unction,  the  impo- 
sition of  the  hands,  and  all  the  sacraments ;  that  is  to  say,  the 
Confirmation  and  Eucharist,  which  always  followed  Baptism  \  ['  v.  Supr. 
But  God  took  him  again  very  soon,   and  his  mother  bore  notn. and 
him  to  the  grave  with  the  same  countenance  as  if  she  were  ^^-  "°*"  "•! 
bearing  him  to  the  bosom  of  St.  Stephen.     These  are  the 
words  of  St.  Augustine,  who  speaks  again  in  another  place  of 
the  miracles  that  were  wrought  at  Uzalis  ^.  ^  Civ.  Dei 

,        22.  8.  §  21. 

He  testifies  that  many  were  wrought  at  Calama^,  of  which  v. 
Possidius  was  Bishop,,  and  where  there  was  a  chapel  of  St.  ca[ama  &c. 
Stephen,  and  he  relates  these.  A  Priest  of  Spain*,  named  ="  ibid.  §20. 
Eucharius,  who  lived  at  Calama,  and  had  been  afflicted 
with  the  stone  for  a  long  time,  was  cui-ed  of  it  by  the 
reliques  of  St.  Stephen.  Afterwards  dying  of  another  dis- 
ease, when  his  funeral  had  actually  commenced,  one  of 
his  tunics  was  brought  back  from  the  chapel  of  the  Saint, 
and  thrown  on  his  body :  and  he  arose.  Two  men,  sick  of 
the  gout  ^  one  a  citizen  of  Calama,  and  the  other  a  stranger, ; 
were  also  healed ;  the  citizen  entirely ;  the  stranger  learnt, 
by  a  revelation,  a  remedy  which  eased  his  pain  every  time 
he  was  seized  with  it.  One  of  the  chief  persons  of  the 
town  ®,  named  Martial,  advanced  in  age,  and  very  far  from  < 
being  a  Christian,  had  a  believing  daughter,  whose  husband 
had  been  baptized  that  same  year.  Seeing  him  sick,  they 
prayed  him  with  many  tears  to  become  a  Christian :  but 
he  absolutely  refused  it,  and  sent  them  away  with  indigna- 
tion. His  son-in-law  bethought  himself  of  going  to  the 
chapel  of  St.  Stephen  to  pray  for  his  conversion.  He  did  so, 
with  great  fervency,  and  on  coming  away  took  some  flowers 
he  saw  upon  the  Altar,  and  laid  them  by  his  father's  head,  as 
it  was  already  night.  They  went  to  bed :  and  before  it  was 
day.  Martial  cried  out  that  some  one  should  run  to  the 
Bishop :  he  happened  then  to  be  at  Hippo  with  St.  Augus- 
tine, and  when  Martial  learnt  that  he  was  absent,  he  desired 
the  Priests  might  be  sent  for.  They  came ;  he  said  he  be- 
lieved, and  was  baptized  to  the  great  astonishment  of  every 


336  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  D.  418.  body.  From  his  baptism  to  tlie  time  of  liis  death,  which 
happened  shortly  after,  these  words  Avere  always  in  his 
mouth,  "  Jesus  Christ,  receive  my  spirit;"  which  were  the 
last  words  of  St.  Stephen  ;  though  he  knew  it  not.  All  these 
miracles  were  wrought  at  Calama,  and  are  related  by  St.  Au- 
gustine. 

>  §  10.  The  Bishop  Praejectus^  was  carrying  some  of  the  reliques 

of  St.  Stephen  to  a  place  in  Numidia,  called  the  Waters  of 
Tibilis,  and  there  was  there  a  great  concourse  of  people, 
A  blind  woman  prayed  some  one  to  lead  her  to  the  Bishop ; 
she  gave  some  flowers  that  she  bore,  and  having  received 
them  back  again,  put  them  to  her  eyes ;  immediately  she 
recovered  her  sight,  and  began  to  walk  and  leap  before  the 

'  §]i.  others.  Lucillus,  Bishop  of  Sinita^  near  Hippo,  had  long 
been  troubled  with  a  fistula,  and  was  waiting  for  a  surgeon, 
one  of  his  friends,  to  operate  on  it :  as  he  was  carrying  some 
reliques  of  St.  Stephen  in  procession  in  the  midst  of  the  people, 
he  was  suddenly  healed,  and  his  disease  appeared  no  more. 

3  §  15.  In  a  village  called  Audurus^,  there  was  a  church,  and  some 
reliques  of  St.  Stephen ;    a  child  who  was   at  play  in  the 

I'  area]  street^,  was  crushed  under  the  wheel  of  a  cart  drawn  by 
oxen,  and  lay  writhing  in  the  agonies  of  death ;  his  mother 
carried  him  before  the  reliques,  and  he  came  to  life  again 

[s  sane-  without  any  appearance  of  having  been  even  hurt.  A  virgin* 
imoiud  isj  |jg-j^g  dangerously  ill  in  a  neighbouring  village  called  Cas- 

^  §  16.  paliana^,  they  carried  one  of  her  tunics  to  the  same  reliques ; 
but  she  was  dead  before  it  was  brought  back.  Her  parents 
covered  her  body  with  it,  and  she  came  to  life  again.     It  is 

ConZ^'       ^^"  Augustine  that  relates  all  these  miracles,  as  being  among 

mence-       tliose  about  Avhich  he  Avas  best  informed. 

mentofthe  t-,.i  n   c-,-  -t/t         •         •/-(  •         -r 

affair  of  Uroanus,  Bishop  of  Sicca  m  Mauritania  Ctesariensis  ,  and 

r'^Afr"^  a  friend  of  St.  Augustine^,  had  excommunicated  the  Priest 
Propria  or  Apiarius,  as  being  irregularly  ordained,  and  charged  Avith 
Procon-  1-/.  •  /.i-ii  Til- 

suiaris,  ac-  Several  miamous  crimes,  oi  which  he  was  accused  by  the  m- 

Baudrand]  habitants  of  Tabraca^ ''.     Apiarius  appealed  to  Pope  Zosimus 

*  Aug.  Ep. 

229.  al.  2e>2.       i*  According  to  Tillemont's  explana-  ministerial  functions  at  Tabraca.  Being, 

'  Ep.  Cone,  tionof  the  letters  of  the  African  Bishops,  however,  accused  by  the  inhabitants  of 

Afr.  ad  Apiarius  was  originally  a  Priest  of  Sicca,  that  place  of  enormous  crimes,  he  was 


Bonif.  etad 
Cffil. 


and  had  no  connection  with  Tabraca,  a  second  time  excommunicated,  and  his 

C       ''aV      till  after  his  first  readmittance  into  the  pretended  appeal  to  Rome  gave  occasion 

101    10''    pt  t^hurch,  when,  bL'ing  forbidden  to  return  to  the  second  mission  of  Faustinus.(Infr. 

Cod.  Can     '°  S^'^ca  (V.  Infr.  11.)  he  exercised  his  35.)    Tillem.  xiii.  S.Aug.  §  292,  293. 
134,  138. 


BOOK  XXIV.]        ECCLESIASTICAL  HISTORY.  337 

at  Rome,  wlio  sent  three  legates  into  Africa,  Faustinus  A.  p.  4i8. 
Bishop  of  Potentia  in  Picenum,  Pliihp  and  Aselkis  Priests. 
T^^ien  they  were  arrived  at  Carthage,  the  Bishops  assembled 
with  Aurelius  asked  them  what  the  Pope  had  charged  them 
with;  and  not  content  with  a  verbal  declaration  of  their 
commission,  they  prayed  them  to  cause  the  instructions 
which  they  had  brought  in  writing  to  be  read.  They  were  read 
accordingly,  and  were  found  to  contain  four  articles.  The 
first  was  on  the  appeal  of  Bishops  to  the  Pope ;  the  second 
against  imnecessarj'^  voyages  of  Bishops  to  court;  the  third 
on  the  trial  of  the  causes  of  Priests  and  Deacons  before  the 
neighbouring  Bishops,  if  their  own  Bishop  had  excommuni- 
cated them  without  good  reason;  and  the  fourth  spoke  of 
excommunicating  the  Bishop  Urbanus,  or  even  citing  him 
to  Rome,  if  he  did  not  correct  what  seemed  to  want  cor- 
rection. 

These  instructions  ha^dng  been  read,  there  was  no  difficulty 
on  the  second  article :  because  the  Bishops  of  Africa  had 
already  made  a  canon,  in  the  Council  of  Carthage,  in  the 
year  407,  to  prevent  the  Bishops  and  Priests  from  going  to 
court   on   frivolous    pretences  K     But    concerning   the   first '  Snpr.  22. 
article,  which  permitted  Bishops  to  appeal  to  Rome ;  and  the  cod.  can. 
third,  which  required  that  the  causes  of  the  clergy  should  be  ^'f^.;  -^°"^" 
brought  before  the  neighbom'ing  Bishops ;    the  Bishops  of 

Africa  could  not  agree  to  the  Pope's  claim^.     And  as,  to  ^  Concii.  ii, 

p.  1 139  c 
support  it,  he  alleged  the  canons  of  Niceea,  the  Bishops  of  v.Penon! 

Afi'ica  said  they  could  not  find  those  canons  in  the  copies  ch.' 48.' p. 

which  they  had.     Nevertheless,  as  far  as  this  Council  was  3!»o.  and 

•^  '  _  ch.  52. 

concerned,  they  wrote  to  Pope  Zosimus  in  the  year  418,  that  ("i-  v-  832. 
they  would  consent  to  be  thus  treated  provisionally  for  a 
short  time,  till  they  were  better  informed  of  the  decrees  of 
Nicsea.  The  Bishops  of  Africa  were  wilHng  that  the  clergy 
should  complain  of  the  judgment  of  their  Bishop  before  the 
Primate  and  Council  of  the  pro\ince;  but  not  before  the 
Bishops  of  the  neighbouring  provinces.  And  they  did  not 
recognize  the  canons  of  Sardica,  brought  forward  by  the 
Pope  under  the  name  of  Nictea,  because  the  Donatists  had 
substituted  the  false  Council  of  Sardica  in  the  place  of  the  44  "f"  jgg] 
true  one  ^.  ^.-  3-  §  6. 

t5upr.22.31. 

Pope  Zosimus  died  not  long  after :  that  is  to  sa^^,  on  the      vii. 

^  °  *"  Death  of 


338  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  D.  418.  twenty-sixtli  of  December  of  the  same  year,  418,  having  held 
Zosimus:  the  Holy  See  one  year  and  nine  months'.  It  is  said^  that 
Boniface  he  Ordained  that  the  Deacons  should  carry  pallaj  or  linen 
lius.  "  ^"  napkins  upon  their  left  arm,  from  Avhence  came  the  maniple ; 
'  Supr.  23.  and  that  he  permitted  the  paschal  taper  to  be  blessed  in  the 
riosp.f;hr.  parishes^ :  it  was  already  customary  in  the  chief  churches,  as 
[^  Lib'.  appears  by  a  hymn  of  Prudentius  on  that  subject.  He  for- 
ConciMi  ^^^^  ^^^o  that  drink  should  be  given  to  clerks  in  public,  and 
^i^^ans.  iv.),  only  alloAved  it  in  the  houses  of  the  faithful,  and  especially  of 
an.  418.  the  clergy.  He  held  an  ordination  in  the  month  of  De- 
P  V.  iioff-  cember,  in  which  he  ordained  ten  Priests,  three  Deacons,  and 

n.  in 

Cereus 

Paschaiis.]  sickncss,  and  was  several  times  believed  to  be  dead\     He 

*  Rel.  ' 

Symm.  ap.  was  buricd  upon  the  road  to  Tibur,  near  the  body  of  St. 

Bar.an.418.  x  ^ 

s  79.  Lawrences 

33^not'  z  1       ^^^^  Preefect  of  Rome  was  Symmachus,  son  of  him  who 
"  Pioso-      had  distinguished  himself  under  Theodosius  the  Great".     As 
thof.  ap. "    soon  as  Pope  Zosimus  was  dead,  Sj^mmachus  spoke  to  the 
in'fin.^^'    people,  and  warned  them  to  leave  the  clergy  the  freedom  of 
['  corpora-  election;  and  threatened  the  corporations''  and  chiefs  of  the 
["^majoies  Wards®,  if  they  disturbed  the  tranquillity  of  the  city.    Several 
regionis]     j3ishops  were  assembled,  according  to  custom,  to  proceed  to 
"  Libeii.     the  election^ ;  but  before  the  funeral  of  Zosimus  had  been 
ap.  Bar.      Completed,  the  Archdeacon  Eulalius  made  himself  master  of 
^"s^'^'      t^^®  chiu'ch  of  the  Lateran,  almost  all  the  entrances  of  which 
he  closed;  having  on  his  side  the  Deacons,  some  Priests,  and 
a  large  numl^er  of  people.    He  stayed  there  two  days,  waiting 
for  the  solemn  day  of  ordination,  that  is  to  say,  the  next 
Sunday,  wliich  in  that  year,  418,  was  the  twenty-ninth  of 
December.     Meanwhile,  the  greatest  part  of  the  clergy  and 
[•  V.  Boll,  of  the  people  assembled  in  the  church  of  Theodora ',    and 
P'-    J  i-esolved  to  elect  Boniface,  a  Priest  of  long  standing,  well  in- 
structed in  the  law  of  God,  of  approved  morality,  and  one 
who  did  not  wish  to  be  made  Bishop,  wliich  in  their  judg- 
ment rendered  him  the  more  worthy  of  it.     They  sent  three 
Priests  to  Eulalius  to  warn  him  in  writing  not  to  undertake 
any  thing  without  the  consent  of  the   greatest  part  of  the 
clergy.     But  these  Priests  were  ill  used  and  imprisoned. 

The  Praefcct  Symmachus,  who  favoured  Eulaliits,  ordered 
before  him  all  the  Priests  of  Boniface's  party,  and  admonished 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  339 

them  also  with  threats  to  do  nothing  against  the  rules.  But  A.  D.  4i8. 
notwithstanding,  they  assembled  in  the  church  of  St.  Mar- 
ccllus'^,  and  there  elected  Boniface  Bishop  of  Rome,  on  Sunday 
the  twenty-ninth  of  December.  He  was  ordained  with  all 
the  requisite  solemnities,  by  nine  Bishops  of  different  pro- 
vinces ;  and  about  seventy  Priests  subscribed  with  them  the 
Act,  which  was  drawn  up  of  it.  They  then  conducted  him  to 
St.  Peter's  church.  Eulalius,  on  his  side,  Avas  ordained  by 
the  Bishop  of  Ostia,  whom  they  had  sent  for,  although  very 
aged  and  sick :  for,  according  to  ancient  custom,  he  was  the 
person  to  ordain  the  Pope'.  The  same  day,  the  twenty -ninth  '  Fiemy, 
of  December,  the  Prsefect  Symmachus  wrote  an  account  of 
what  had  happened  to  the  Emperor  Ilonorius,  who  was  at 
Ravenna,  treating  the  election  of  Boniface  as  a  factious  pro- 
ceeding, and  demanding  the  Emperor's  orders  :  "  To  whom," 
said  he,  "it  belongs  to  give  judgment  in  this  affair."  At 
the  same  time  he  sent  those  Acts,  which  gaA^e  a  favoiu-able 
impression  of  the  cause  of  Eulalius. 

The  Emperor  Honorius,  prejudiced  by  the  relation  of  Sym-  a.  d.  419. 
machus,  declared  himself  for  Eulalius,  and  commanded  that 
notice  should  be  given  to  Boniface  to  depart  from  Rome,  and 
that  he  should  be  expelled  by  force  if  he  resisted^;  and  that  ^  Bar.  an. 
Symmachus  should  arrest  the  chiefs  of  the  sedition,   and  ■*'■' ^  "'■ 
punish  them  as  they  deserved  :  and  for  the  better  execution 
of  his  orders,  he  sent  Aphrodisius,  Tribune  and  Notary^,  psupr.22. 
This  rescript  is  dated  on  the  third  of  January,  in  the  year     •  ""  ■  ^J 
419.     Symmachus  received  it  on  the  day  of  a  great  festival, 
that  is  to  say,  the  Epiphany*;  and  immediately  he  sent  his  *  §5. 
Primiscrinius,  whose  office  resembled  that  of  first  secretary, 
to  tell  Boniface  to  come  to  him,  and  learn  the  Emperor's 
order,  and  not  to  make  the  procession,  nor  perform  the  ser- 
vices.    Notwithstanding,  Boniface  made  the  procession,  and 
the  officer  who  was  sent  by  Symmachus  was  beaten  by  the 
people.     When  Symmachus  heard  this,  he  marched  towards 
St.  Paul's,  out  of  the  city,  whither  Boniface  had  withdraAvn, 

=  The  only  authentic  record  of  Pope  discipline  on  the  lapsed  (cf.  Euseb.  de 

St.  Marcellus,  the  siiccessor  of  St.  Mar-  Mart.  Pal.  c.  12),  and  relates  that  he 

celliiius,  is  contained  in  an  epitaph  com-  was  banished  by  the  tyrant,  meaning, 

posed  apparently  by  Pope  St.  Damasus  probably,    Maxentius.       His    death    is 

(Grut.    Inscript.    iii.    p.    1172.    §    3);  placed   A.  D.    310.      See    Tillem.    v. 

which    speaks  of  divisions    occasioned  Pers.  Diocl.  §  38. 
by  his  enforcement  of  the  penitential 

z  2 


340  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  P.  419.  and  wliere  the  people  were  then  assembled :  while  Boniface, 
on  his  side,  continued  to  advance  towards  the  city,  and 
entered  it,  in  spite  of  Symmachus's  officers ;  but  he  was  re- 
pulsed by  greater  numbers,  and  the  people  who  accompanied 
him  were  dispersed.  In  the  mean  time  Eulalius  celebrated 
the  festival  in  St.  Peter's  church,  at  which  the  station  of  the 
'  Miss.  Epiphany  is  still  marked'.  All  this  passed  without  a  riot; 
and  Sj^mmachus  gave  an  account  of  it  to  the  Emperor  on  the 
eighth  day  of  January. 
VIII.  The  Priests  who  had  elected  Boniface,  -^Tote  to  the  Em- 

takes  cog-  peror  to  undeceive  him-.  They  explained  to  him  the  truth 
thrschism.  ^^  ^^^  ^^^^  >  ^^^  prayed  him  to  revoke  his  first  order,  and  to 
"  Bar.  an.    send  for  Eulalius  to  his  court,  with  those  who  upheld  him : 

419.  §  8.  et  .   .  .  .  .  . 

ap.  "coust.  promising  on  their  part,  that  Pope  Boniface,  with  the  Bishops 

Bonif.Ep.i,  ^^^  Priests  who  had  elected  him,  should  repair  thither ; 
and  demanding  that  those  who  should  not  choose  to  appear, 
might  be  banished  from  E-ome.    The  Emperor  Honorius  paid 

'  §  11.  attention  to  this  request,  and  sent  orders  to  Symmachus^  to 
suspend  the  execution  of  his  former  rescript ;  and  to  signify 
to  Boniface  and  Eulalius,  that  they  should  both  come  to 
Ravenna  on  the  eighth  of  February,  with  all  the  authors  of 
both  the  ordinations,  under  penalty  to  the  defaulter  of  seeing 
his  ordination  declared  unlawful.  This  second  rescript  was 
sent  by  Aphtonius,  Decurion  of  the  Palace,  on  the  fifteenth 
of  January.  At  the  same  time  the  Emperor  sent  for  several 
Bishops  of  different  provinces,  to  come  and  decide  this  dif- 
ference.      Symmachus    published    this    second    rescript    at 

'  §  12.  Eome^,  gave  notice  of  it  to  Boniface,  to  Eulalius,  and  to  the 
clergy  of  each  party ;  and  forbade  the  people  who  followed 
them,  to  assemble  in  the  same  church.  He  sent  to  the  Em- 
peror the  memorials  which  were  given  him  from  each  party, 
seeking  to  justify  himself,  and  appear  neutral.  His  letter  is 
dated  the  twenty-fifth  of  January. 

The  Bishops  convoked  at  Ravenna,  assembled  there  in 
council,  wliere  they  ordered  that  the  Bishops  who  had  as- 
sisted and  subscribed  to  the  two  contested  ordinations,  should 
not  be  received  either  as  judges  or  witnesses;  a  resolution 

'  §  14.  which  was  approved  by  the  Emperor  \  But  finding  this 
Council  too  much  divided  to  terminate  the  quarrel,  he  de- 

«  §  1,5.        ferred  the  decision  till  the  first  day  of  May®.     In  the  mean 


BOOK  XXIV.]        ECCLESIASTICAL  HISTORY.  341 

wliile,  as  the  feast  of  Easter  was  approaelnug,  for  in  that  a.  d.  4in. 
year,  419,  it  fell  on  the  thirtieth  of  March,  the  Emperor,  with 
the  advice  of  the  Council,  and  the  consent  of  both  parties, 
ordered  that  Boniface  and  Eidalius  should  go  out  of  Rome, 
and  that  the  Holy  Mysteries  should  be  celebrated  there  by 
Achilleus,  Bishop  of  Spoleto,  who  was  of  neither  party.     The 
Emperor  wrote  to  him  for  this  purposs';  he  wrote  also  to  '  §  lo. 
Symmaclms^,  that  he  might  prevent  any  tumult;    and  he «  §  15. 
likewise  Avrote  to  the  Senate  and  the  Roman  people^.    These  ^  §  17, 18. 
last  letters  are  dated  on  the  fifteenth  of  March. 

Moreover,  the  Emperor  Honorius  wrote  to  several  Bishops, 
to  summon  them  to  the  Council  on  the  first  of  May;  and 
particularly  to  St.  Paulinus  of  Nola^,  with  whose  hoHness '  §  20. 
and  merit  he  was  well  acquainted,  and  whom  he  had  before 
summoned  to  the  first  Council ;  but  St.  Paulinus  had  excused 
himself  on  the  plea  of  sickness.    He  wrote  also  to  the  Bishops 
of  Africa^  and  Gaul",  proroguing  the  day  of  the  Council  to '  §  ^i- 
the  thirteenth  of  June.     Besides  the  general  letter  to  all  the 
Bishops  of  Africa,  there  was  one  in  particular  for  Aurelius 
of  Carthage'',  and  a  cu-cular  one  to  seven  of  the  principal '  §  --• 
Bishops ;  the   three    chief  of   whom   were    St.  Augustine, 
Alypius,  and  Evodius^  '  §  -^^ 

In   the    mean   time   Eulalius    came    to    Rome,    on    the       ix. 
eighteenth   of  March,    and   entered   the   city   without   the  expeiiefi 
knowledge  of  the  Praefect    Symmachus^.      The   same  day /""^y"'"''' 
Achilleus,  Bishop  of  Spoleto,  wrote  to  the  Praefect,  that  he 
had  received  orders  to  celebrate  the  feast  of  Easter  at  Rome, 
and  arrived  himself  three  days  after.    At  his  arrival  the  people 
rose,  and  some  assembled  in  the  forum  completely  armed; 
Sj'-mmachus,  with  the  chief  persons  of  the  city,  advanced  to 
exhort  the  people  to  peace.     They  came  at  first  to  the  as- 
sembly, and  there  waited  for  Achilleus  to  publish  his  orders ; 
but  the  multitude  hindered  him  from  approaching.      Sym- 
machus,  with  the  Vicar  \  being  pressed  forward  by  the  crowd,  ['  a  civil 
entered  Vespasian's  forum  to  appease  the  two  parties ;  when,  v.  supr. 
on  a  sudden,  armed  slaves  attacked  the  people  of  the  party  of  not.'a.'i 
Eulalius,  Avho  were  without  arms.     They  wounded  some,  and 
even  attacked  the  Prsefect  and  Vicar,  who  were  forced  to  save 
themselves  through  a  by-way  :    some  of  the  seditious  were 
recognized  and  apprehended.     This  account  is  taken  from 


342  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  P.  419.  the  report  of  Symmachus  to  Coustantius,  on  the  twenty-third 
of  March,  in  which  he  requests  precise  instructions  before  the 
feast  of  Easter,  because  the  people  of  both  parties  threatened 
to  expel  one  another  by  force  of  arms  from  the  church  of  the 
Lateran.     Constantius  was  the  person  who  had  so  effectually 

'  g  24.  served  the  empire  against  the  tyrants  in  Gaul  and  Spain'. 
To  reward  his  services,  the  Emperor  Honorius  had  bestowed 
on  him  his  sister  Galla  Placidia  in  marriage,  called  him  his 
brother,  and  afterwards  made  him  his  colleague  in  the  em- 
pire.    He  sent  Honorius's  order  to  Symmachus,  by  Vitulus 

=  §  29.  his  chancellor  ^  j  this  was  then  nothing  more  than  the  title 
of  an  ordinary  secretary.     The  substance  of  Honorius's  re- 

'■'  §  30.  script,  dated  the  twenty-fifth  of  March,  was  as  follows^ : 
"  Since  Eulalius  has  entered  Rome  in  contempt  of  the  former 
"  orders,  which  forbade  the  two  competitors  to  approach 
"  it,  he  must  absolutely  leave  the  city,  to  remove  all  cause 
"  of  tumult,  under  pain  of  losing  not  only  his  dignity,  but 
"  his  liberty ;  and  any  excuse,  that  the  people  detain  him 
"  by  force,  will  not  be  admitted.  If  any  of  the  clergy  com- 
"  municate  with  him,  they  shall  be  liable  to  the  same  punish- 
''  ment,  and  the  laity  in  proportion.  The  Bishop  of  Spoleto 
*'  shall  perform  the  service  during  the  holy-days  of  Easter ; 
"  and  for  this  purpose,  the  church  of  the  Lateran  shall  be 
"  open  to  none  but  him."  The  officers  of  the  Prsefect  Sym- 
machus are  charged  with  its  execution,  under  the  penalty  of 
large  fines,  and  even  death. 

'  g  32.  Symmachus  having  received  this  rescript"*,  gave  notice  of 

it  to  Eulalius  the  same  day,  who  having  read  it,  said  he  would 
consider  of  it ;  but  he  refused  to  leave  the  city,  in  spite  of 
the  most  urgent  remonstrances.  The  next  day  he  was  again 
warned ;  but  nevertheless  he  assembled  the  people,  and  got 
possession  of  the  Basilica  of  the  Lateran,  where  he  baptized, 

■  r.ib.  Pon-  and  celebrated  Easter'\     The  Prefect  Symmachus  sent  to  all 

§  31.' '  ^^'  the  corporations  and  officers  to  expel  him,  but  would  not  go 
thither  himself,  lest  his  religion  should  render  him  an  object 
of  suspicion  :  apparently  because  he  was  a  pagan  like  his 
father.  Eulalius  was  then  forced  out  of  the  church  of  the 
Lateran,  and  officers  were  placed  to  guard  it,  that  Achillcus 
of  Spoleto  might  celebrate  the  solemnity  in  quiet.  Eulalius 
was  even  di-iven  out  of  B,omc,  and  conducted  to  the  place  of 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  343 

his  exile ;  and  some  clerks  of  liis  party,  wlio  were  active  in  A.  P.  4io. 
the  sedition^  were  arrested. 

The  Emperor  Honorius  being  informed  of  all  this,  declared 
that  Eulalius  had  been  jnstly  expelled',  and  that  Boniface'  §33. 
ought  to  come  to  Rome,  and  take  upon  him  the  government 
of  the  Church.     This  rescript  was  given  at  Ravenna  on  the 
third  of  April,  and  received  at  Rome  on  the  eighth.     The 
Senate  and  people  expressed  great  joy  at  it,  and  two  days 
afterwards  Boniface  entered  the  city  amidst  the  concourse  of 
the  whole  people,  and  with  great  acclamations.     Thus  peace 
was  again  established.     Eulalius  was  made  Bishop  of  Nepi'.  *  g4i. 
The  schism  being  thus  ended,  the  Emperor  Houoriiis  counter- 
manded the  Bishops  of  Africa,  and  probably  all  the  rest,  whom 
he  had  summoned  to  meet  in  the  Council  on  the  thirteenth 
of  June  ^.     This  whole  history  of  the  schism  of  Eulalius,  is  ^  §  stj. 
taken  from  the  Acts  published  by  Cardinal  Barouius. 

The   legates  whom  Pope   Zosimus    had  sent    into  Africa        x. 
upon  the  affair  of  Apiarius,  were  still  there,  and  they  were  Carthage, 
present  at  a  general  Council  of  Africa,  which  was  held  at    '    '  ■*'^' 
Carthage  in  the  hall  of  the  Basilica  of  Faustus,  the  eighth 
of  the  calends  of  June,  after  the  twelfth  consulate  of  Hono- 
rius, and  the  eighth  of  Theodosius  j  that  is,  the  twenty-fifth 
of  May,  in  this  year  419-*.     It  is  reckoned  the  sixth  Council  *  Concii.  ii. 
of  Carthage.   Aurelius  presided  there,  with  Valentinus,  Primate  1042.  ( iv. 
of  Numidia :  next  was  seated  Faustinus,  Bishop  of  Potentia,  R)  "^^^  (.gf, ) 
one  of  the  Pope's  legates  :  then  the  Bishops  deputed  from 
the  several  provinces  of  Africa,  namely,  the  two  Numidire, 
Byzacena,  the  two  Mauritanise,  Tripolis,  and  the  Proconsular 
province,  to   the   number  of  two   hundred   and   seventeen 
Bishops  ;  and  after  them  all  were  seated  the  two  other  legates 
of  the  Pope,  Philip  and  Asellus^  who  were  only  Priests.     The 
Deacons  were  present  standing.    Aurelius  began  by  ordering 
the  canons  of  the  Council  of  Nicsea  to  be  read'^:   but  the*  Cone. 
legate  Faustinus    interrupted   the   reading  of   them^,    and  c.  1! 
demanded  first  to  have  read  the  instructions  which  he  and    ^"  ~" 
his   colleagues    had   received   from  Pope  Zosimiis ''.      These  '  Supr.  (>. 
instructions  were  accordingly  read  ^,  in  which  was  inserted  "  c.  3. 
the  canon  which  allowed  a  Bishop  deposed  by  the  provincial 
Council  to  appeal  to  the  Pope,  and  to  demand  a  revision  of 
liis  cause  before  the  Bishops  of  the  neighbouring  province, 


344  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  P.  419.  and  a  legate  of  the  Pope '.    This  canon  Avas  mentioned  as  being 
'  Fieury,     of  the  Council  of  Niceea,  though  it  was  in  reahty  the  fifth 

]2    39  ->  o  o  ^ 

of  the  Council  of  Sardica  ^ ;  and  on  this  account  St.  Alypius 
"  c.  4.  interrupted  the  reading  it ^,  and  said,  "  We  have  already 
"  answered  on  this  point  by  our  former  letters,  and  we  engage 
"  to  observe  what  has  been  ordained  by  the  Council  of  Nicsea ; 
"  but  the  obstacle  in  the  present  case  is,  that  upon  inspecting 
"  the  Greek  copies  of  the  Council  of  Niceea,  I  know  not  how 
"  it  is,  we  do  not  find  those  words  in  them :  wherefore  we 
"  desire  you,  holy  Pope  Aurelius,  to  send  to  Constantinople, 
''  where  it  is  said  the  original  of  that  Council  is  preserved ; 
"  and  also  to  the  venerable  Bishops  of  Alexandria  and 
''  Antioch,  that  they  may  send  it  to  us,  together  with  an 
"  attestation  of  it  in  their  letters,  that  there  may  no  longer 
"  remain  any  doubt.  We  must  also  desire  the  venerable 
"  Bishop  of  the  Roman  Church,  Boniface,  to  send  also  to  the 
"  said  Churches,  that  copies  of  the  Council  of  Nicsea  may  be 
"  brought  from  thence.  At  present  let  us  cause  them  to  be 
"  inserted  in  these  Acts  just  as  we  now  have  them." 
3  c.  5.  The   legate   Faustinus  ^  protested    against    any  prejudice 

resulting  to  the  Church  of  Bome  from  this  remonstrance; 
and  added,  that  it  would  be  sufficient  for  the  Pope  alone  to 
make  that  inquiry,  for  fear  it  might  seem  that  some  dispute 
had  arisen  between   the  Churches.     Aurelius  proposed   to 
inform  the  Pope  fuUy  of  what  had  passed,  and  all  the  Council 
'  c.  6.        agreed  to  it.    At  the  request  of  the  Bishop  Novatus  *,  deputy 
L'  siti-       from  Mauritania*,  there  was  also  read  a  passage  out  of  the 
^"'''^-'        instructions  of  the  Roman  legates,  in  which  was  inserted  the 

*  ai.  17.      fourteenth®  canon  of  the  Council  of  Sardica,  which  allows  a 

Priest  or  Deacon  excommunicated  by  his  Bishop,  to  have 
recourse  to  the  neighboui'ing  Bishops.     St.  Augustine  said 

•  C-.  7.         upon  that  article ',  "  We  promise  to  observe  this  also,  reserv- 

"  ing  to  ourselves  the  right  of  obtaining  more  exact  informa- 
"  tion  concerning  the  Council  of  Nicsea."  Aurelius  asked 
their  opinions,  and  all  agreed  to  observe  all  the  decrees  of 
the  Council  of  Nicsea.  The  legate  Faustinus  proposed  writing 
8  c.  8.        to  the  Pope  on  the  article  ^  about  which  St.  Augustine  had 

''  "  This  mistake  was  favoured  by  the  "those  of  the  other  Councils,  without 

"  form  of  the  collection  of  canons  then  "  any  distinguishing  mark.  "     Gieseler 

"  in  use,  in  which   the  canons  of  the  i.  §  92.  nolo  47. 
"  Council  of  Nice  were   followed  by 


BOOK  XXIV.]        ECCLESIASTICAL  HISTORY.  345 

spoken,  concerning  the  clergy  below  the  rank  of  Bishop,  A.  p.  419. 
since  that  too  was  called  in  question.  Then  were  read  the 
decrees  of  the  Council  of  Nicsea  \  according  to  the  copy  '  c.  9. 
brought  to  Africa  by  Csecilianus,  Bishop  of  Carthage,  Avho  had 
been  present  at  it;  and  it  was  resolved,  according  to  the 
proposal  of  St.  Alypius,  to  send  to  the  Bishops  of  Antioch,  of 
Alexandria,  and  of  Constantinople,  that  so  they  might  admit 
the  authoritj'  of  the  decrees  in  question,  if  they  were  found 
in  the  originals ;  or  if  they  were  not,  might  consider  of  them 
in  a  Council.  In  the  Acts  of  this  Council  were  inserted  the 
Creed  of  Nicaea,  and  its  twenty  canons. 

There  are  thirty-three  canons  attributed  to  this  Council*,  ['Cod. tan. 
but  they  are  rather  canons  of  preceding  Councils  renewed. 
Tlie  twenty-fourth  contains  the  catalogue  of  the  Scriptures 
attributed  also  to  the  Council  held  in  397,  entirely  agreeing 
with  that  which  is  in  use  with  us  at  this  day  ^.     After  the '  Cone, 
thirty-third  canon,  it  is  said,  "  There  were  also  read  several  c.  47.' 
"  Councils  of  the  whole  province  of  Africa,  held  in  former  f6.'[and*22. 
'^  times  j"  and  seventeen  are  set  down ;  the  first  of  which  is  "*•  "°*-  '^■i 
that  of  Hippo  \  of  the  eighth  of  October  in  the  year  393,  and  *  Supr.  19. 
the  last  that  of  Carthage  of  the  first  of  May,  418  *.     They  =  c.  io8." 
have  all  been  taken  notice  of  at  the  time  in  which  they  30. 3,^^^^' 
occurred,  except  the  second  held  at  Carthage  the  twenty-sixth 
of  June,  394 ',  the  fourth  of  the  twenty-sixth  of  June,  397  ^  ^  c.  34. 
and  the  fifth  of  the  fifteenth  of  June,  409  ®,  which  we  know  «  c!  107. 
nothing  of  except  from  this  mention  of  them  in  this  Council 
of  419. 

Afterwards  there  is  another  meeting  of  the  same  Council,       xi. 
dated   the  thirtieth   of  May,  419,  which  some  reckon  the  tion  oftiie 
seventh  Council  of  Carthage".     As  several  Bishops  expressed  ^  """^! ' .. 
themselves  in  haste  to  retui-n  to  their  Churches^  it  was  re-  p.  1603. 
solved  to  choose  commissioners  for  the  affairs  that  remained, 
and  twenty-two  were  named ;  of  which  number  were  St.  Au- 
gustine, Alvpius,  and  Possidius '.     In  this  session  were  made  '  Cod.  can. 

n     T  ■,  -n  Afr.  c.  127. 

SIX  canons  concernmg  accusations  01  the  clergy.  Jiixcom- 
municated  persons  *,  heretics ',  pagans,  Jews,  infamous  per-  *  c.  128. 
sons,  such  as  actors,  slaves,  the  freed-men  of  the  accused 
persons,  and  all  whom  the  law  does  not  alloAV  in  public 
accusations,  are  excluded :  except  where  the  individuals  are 
themselves  concerned  \  in  which  case  thcv  are  allowed  to  be  ['  in  f^usis 

projinis] 


346  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

A.  P.  419.  accusers.  Those  who  are  disabled  from  informing,  are  disabled 

'  c.  131.      also   from   being  witnesses';    as  well   as   those  whom   the 

informer  brings  out  of  his  own  household,  or  those  who  are 

under  fourteen  years.     He  who  cannot  prove  one  head  of  his 

'^  c.  130.      charge^,  is  not  admitted  to  prove  the  rest.     If  a  Bishop 

asserts  that  a  man  has  confessed  a  crime  to  him  alone,  and 

^c.  132,133.  the  other  denies  it^  the  Bishop  is  not  to  take  it  ill,  if  he  be 

not  believed  upon  his  single  evidence :  and  if  he  says  his 

conscience  will   not    allow   him   to    communicate  with   the 

accused  person,  the   other  Bishops   shall  not  communicate 

with  that  Bishop.     Then  Aurelius  broke  up  the  Council,  and 

deferred  writing  to  Pope  Boniface  till  the  next  day.     The 

'  c.  131.      Synodical  letter^   declares  that    tliis    affair  had  occasioned 

very  troublesome  altercation,  though  without  any  breach  of 

charity.     It  then  adds,  "  The  Priest  Apiarius,  whose  ordina- 

"  tion  and  excommunication  had  produced  so  much  scandal 

"  all  over  Africa,  having  begged  pardon  for  all  his  faults,  has 

"  been  restored  to  communion ;  our  brother  Urbanus,  Bishop 

[»  There     "  of  Sicca,  having  first  corrected  what  required  correction  \ 

have  been   "  But  because  the  peace  and  quiet  of  the  Church  ought  to  be 

foraaiuyin  "  Provided  for,  not  only  for  the  present,  but  for  the  future, 

the  pro-      ei  y^Q  hiwe  ordaiued  that  the  Priest  Apiarius  be  removed  from 

ceeuings  of  ,  ^ 

Urbanus  "  the  Cliurch  of  Sicca,  without,  however,  losing  the  honour  of 
Apiarius.  "  his  rank ;  and  receive  a  letter,  by  virtue  of  which  he  may 
Ji'ii^s.Au<^.  "  exercise  the  functions  of  the  Priesthood,  wherever  he  may 
§  292.]        «  be  willing  and  able  to  do  so." 

They  next  mention  the  letter  they  had  written  the  year 
"  supr.  6.  before,  concerning  the  instructions  given  by  Pope  Zosimus "  to 
his  legates,  and  then  say,  "  We  desire  that  your  holiness  Avill 
"  allow  us  to  observe  what  has  been  decreed  in  the  Council 
"  of  Nicsea ;  and  enforce  in  your  own  country  what  is  con- 
"  tained  in  the  instructions  of  Zosimus  •/'  that  is  to  say,  the 
two  canons  of  the  Council  of  Sardica,  which  they  then 
transcribe.  After  which  they  add,  "  If  those  resolutions  be 
"  contained  in  the  Council  of  Nicaea,  and  observed  with  you 
"  in  Italy,  we  will  mention  them  no  more,  and  will  not 
'  V.  Grsec.  "  scruplc  to  allovv  them ''  «.     But  if  it  be  otherwise  in  the 

p.  1142.  B. 
(iii.  p. 

833 p.)  '^  Tliere  are  several  various  readings      real  iiieaiiina:  appears  to  be  uncertain. 

V.  Perron,    in  this   passage,  wliicli    is   capable  of      See  Tilkni.  xiii.  S.  Aug.  §  29.3. 
Hepl.l.iv.  1.  niore  than  one  interpretation,  and  its 
en.  .')2.  '■ 

p.  472. 


BOOK  XXIV.]        ECCLESIASTICAL  HISTORY.  347 

"  canons  of  Nicsea^  we  believe,  with  God's  mercy,  that  so  A.  d.  419. 

"  long  as  you  preside  over  the  Koman  Church,  we  shall  no 

"  longer  suflfer  this  annoyance,  and  that  we  shall  be  treated 

"  with  the  brotherly  charity  which  you  so  well  understand. 

"  Wherefore  we  pray  you  to  write  to  the  Bishops  of  Antioch, 

"  of  Alexandria,  and  of  Constantinople,  and  to  any  others,  if 

"  it  so  please  you,  to  send  us  the  canons  of  Nicasa :  for  who 

"  can  doubt  of  the  truth  of  the  copies  brought  from  those 

"  illustrious  Chm'ches,  if  they  shall  be  found  to  agree  toge- 

''  ther  ?    In  the  mean  while,  we  promise  to  observe  the  canons 

"  quoted  in  the  instruction  concerning  the  appeals  of  Bishops 

"  to  the  Bishop  of  Rome,  and  the  trial  of  clergy  before  the 

"  Bishops  of  their  provinces.     Of  whatever  else  has  passed  in 

"  our  Council,  you  will  be  able  to  inform  yourself  from  the 

"  Acts  brought  by  our  brethren,  the  Bishop  Faustinus,  and 

"  the  Priests  Philip  and  Asellus." 

The  Pope's  legates,  after  the  conclusion  of  this  Council, 
returned  home.     This  is  the  last  Council  of  Africa  of  which 
we  have  any  Acts  remaining;  and  it  is  preserved  in  four 
places  :  first  in  the  collection  of  Councils  \  where  it  is  divided  '  Concii.  ii. 
into  two,  under  the  names  of  the  Sixth  and  Seventh  Councils  (jV.  i).402.) 
of  Carthage.      Secondly  ^,   in   the  code   of    the   canons   of  ^  ibid. 
Dionysius  Exiguus,  where  it  is  set  down  under  the  name  of  ("iii.  p.e'ga) 
the  General  Council  of  Africa,  because  it  comprehends  the  jy^teji 
canons  of  several  others  in  one  hundred  and  thirty-eight 
articles.     The  third  edition  is  only  a  Greek  version  of  the 
former  ^,  containing  likewise  one  hundred  and  thirty-eight '  ibid, 
articles,  under  the  name  of  the  Code  of  the  Canons  of  the 
Church  of  Africa.    The  fourth  edition  *,  which  is  to  be  found,  *  Concii.ii. 
as  well  as  the  first,  in  the  collection  of  the  Councils,  is  (iV.  p.  478.) 
nothing  more  than  a  part  of  this  code,  beginning  at  the 
Council  of  Hippo  in  393,  and  divided  into  one  hundred  and 
five  articles :    it  bears  simply  the  name  of  the  Council  of 
Africa. 

Of  the  deputation  to  Antioch  we  know  nothing]  but  we 
find  that  the  Council  of  Carthage  sent  the  Priest  Innocent  to 
Alexandria,  to  whom  St.  Cyril  caused  to  be  delivered  a  true 
copy  of  the  Council  of  Nictea,  taken  from  the  original  that 
Avas  preserved  amongst  the  archives  of  his  Church  *.  The  ^  Cod.  can. 
Fathers  of  Africa  had  likewise  inquired  of  him  the  day  of  the 


348  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  D.  419.  Pasclial  feast,  wliicli  lie  was  engaged  by  liis  oflBce  to  make 

['  Supr.      known  to  all  the  Churches  ' ;  and  he  tells  them,  that  the  fol- 

"  ■  "  lowing  year  420,  it  would  fall  on  the   seventeenth  of  the 

calends  of  May,  that  is,  the  fifteenth  of  April.     But  there  is 

some  error  here  :  for  in  the  eighth  Paschal  Homily,  he  places 

Easter-day,  of  the  same  year,  on  the  twenty-third  of  Phar- 

muthi,  which  is   the  eighteenth  of  April.     The  Subdeacon 

Marcellus  was  sent  to  Constantinople,  and  Hkewise  received 

'  c.  13G.     from  Atticus  the  copy  of  the  Council  of  Nicsea-.     These 

copies  were  sent  to  Pope  Boniface  on  the  twenty-sixth  of 

November,  of  the  same  year  419.     This  is  all  that  happened 

in  this  affair  under  the  pontificate  of  Boniface. 

XII.  The    Priest  Innocent  passed   into  Palestine,   and  visited 

St.  Jerome.  St.  Jerome,  who  charged  him  with  a  letter  to  St.  Alypius  and 

3  Hier.^Ep.  St.  Augustine  ^,  wherein  he  says,  "  I  call  God  to  witness,  that 

ap'.  Aug.*    "  if  it  were  possible,  I  would  take  the  wings  of  a  dove  to 

sL^f!^'     "  come  and  embrace  you,  especially  at  this  time,  when  you 

"  have  had  so  great  a  share  in  stifling  the  heresy  of  Cselestius. 

"  As  to  your  question,  whether  I  have  answered  the  books  of 

"  Annianus,  the  pretended  Deacon  of  Celeda,  know  that  it  is 

"  not  long  since  I  received  his  books,  by  our  holy  brother, 

"  the  Priest  Eusebius ;  but  since  that  time  I  have  been  so 

"  oppressed  with  the  diseases  that  have  fallen  upon  me,  and 

"  with  the  death  of  your  holy  daughter  Eustochium,  that  I 

"  have  almost   resolved   to  despise   them ;   however,   I  will 

"  answer  them,  if  God  gives  me  life,  and  I  can  get  writers ; 

"  but  you  would  do  it  better ;  and  I  am  afraid  of  being  forced 

"  to  commend  my  own  works,  in  defending  tliem  against 

"  him.     Our  holy  children  Albina,  Pinianus,  and  Melania, 

"  salute   you   with   much    affection,   as  well    as  your   little 

[*  neptis]    '^  daughter''  Paula,  who  earnestly  desires  you  to  remember 

''  her." 

This  is  the  last  letter  we  have  left  of  St.  Jerome ;  and  he 

died  the  year  following,  at  ninety-one  years  of  age,  in  the 

ninth  Consulate  of  Theodosius,  and  the  third  of  Constantius, 

the  day  before  the  calends  of  October,  that  is,  the  thirtieth 

*  Mart.        of  September,  420  ^ :  the  Church  honours  him  on  the  same 

Prosp.        clay>  ^s  one  of  her  most  illustrious  doctors ;  and  though  we 

Chn  p.6ji.  Jijj^YQ  ^\\\\  remaining  a  great  number  of  his  works,  yet  some 

an.  420.      of  them  arc  lost.     The  Church  also  commemorates  St.  Eusto- 

§39. 


BOOK  XXIV.]        ECCLESIASTICAL  HISTORY.  349 

climm  on  the  twenty-eighth  of  September;  and  it  is  pro-  a.  D.  4i9. 
bable  she  died  on  that  day  in  419.    She  was  the  third  daughter 
of  St.  Paula  \  and  having  continued  a  virgin,  had  followed  her  '  Supr.  18. 
in  her  retirement,  and  never  left  her :  she  had  at  Bethlehem 
a  monastery  of  fifty  virgins.    The  young  Paula,  whom  St.  Je- 
rome mentions  in  the  same  letter,  was  the  niece  of  Eusto- 
chium,  being  the  daughter  of  her  brother  Toxotius^     We 'Paii.Laus. 
have    already  seen   that  Albina,   Pinianus,   and   the  young  ^" 
Melania  his  wife,  were  in  Palestine,  where  they  had  seen 
Pelagius,  and  had  entertained  hopes  of  recovering  him  to  the 
Catholic  faith  \  52*^"'''- ■^•'■ 

In   this   year   419,   in   the  Consulate  of  Monaxius    and     xiii. 
Plintha,  there  was  an  earthquake  in  Palestine,  which  destroyed  st.  Au- 
several  towns  and  villages \   Our  Lord  Jesus  Christ  appeared  f"es"ch/us 
on  the  Mount  of  Olives  in  a  cloud ;  and  the  pagans  saw  upon  ■*  Marcel. 
their  clothes   shining  crosses ;    so  that   a  great  number  of  ind."  2. 
people  of  different  nations  were  converted  and  received  Bap- 
tism.   In  the  year  before,  A.D.  418,  on  Friday  the  nineteenth 
of  July,  there  was  an  eclipse  of  the  sun  about  the  eighth 
hour ;  that  is,  about  two  in  the  afternoon  \     It  was  so  great  ^  ibid. 
an  eclipse,  that  the  stars  appeared,  and  was  succeeded  by  a  chV.pkscii. 
drought,  which  produced   an   extraordinary  mortality  both  'pj^f[|,^j 
among  men  and  beasts.    During  the  eclipse  there  appeared  a  12.  8. 
light  in  the  heavens  in  the  form  of  a  cone,  which  some  mistook 
for  a  comet,  and  which  appeared  during  four  months,  from  the 
middle  of  the  summer  to  the  end  of  autumn.    It  was  thought 
to  portend  the  misfortunes  that  followed,  amongst  others  the 
earthquake  of  the  year  419.    It  was  attended  by  a  fire  which 
fell  from  the  sky,  but  did  no  harm;  for  it  was  borne' into  the 
sea  by  a  high  wind ;  and  men  saw  it  with  astonishment  for 
some  time  blazing  upon  the  waves. 

All  these  prodigies  led  many  to  think  that  the  end  of  the 
world  was  at  hand :  and  Hesychius,  Bishop  of  Salona  in 
Dalmatia,  wrote  concerning  it  to  St.  Augustine,  applying 
several  passages  of  the  Prophets  to  the  last  coming  of  Christ, 
St.  Augustine  refers  him  to  St.  Jerome's  explanations,  and 
adds  ^  "  I  think  that  those  prophecies,  and  especially  the  "  Ep.  197. 
"  weeks  of  Daniel,  ought  to  be  understood  of  the  past.  Por 
"  I  dare  not  compute  the  time  of  Christ's  last  coming,  nor 
"  do  I  believe  any  Prophet  has  determined  it :  but  I  keep  to 


350  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

A.  D.  419.  "  wliat  tlie  Lord  Himself  lias  said ' :  '  No  man  can  know  tlie 
'  Acts  1. 7.  "  '  times  which  the  Father  hath  put  in  His  own  power.' 
I  5  4-  "  Besides^,  it  is  certain^  according  to  the  words  of  Christ^, 
It.  '  "  ' that  before  the  end  of  the  world  the  Gospel   shall  be 

"  '  preached  in  all  the  world :'  but  we  cannot  tell  how  many 
"  nations  yet  remain,  to  whom  it  has  not  been  preached,  and 
"  still  less  how  much  time  will  still  remain,  after  all  have 
"  received  it."     He  concludes  with  these  words  :  "  I  would 
"  rather  know  what  you  ask  of  me  than  be  ignorant  of  it ; 
"  but  as  I  have  not  been  able  to  attain  that  knowledge,  I 
"  choose  rather  to  confess  my  ignorance,  than  to  assume  a 
"  false  pretence  of  knowledge."     Thus  spoke  St.  Augustine 
at  the  age  of  sixty-five  years, 
^  Ep.  198.        Hesychius  answered'^,  that,  indeed,  we  could  not  know  the 
''•'••  s   •  precise  day  or  even  year  of  the  last  coming  of  Christ,  but 
that  we  might  know  that  it  was  near  by  the  signs  He  had 
given  us,  many  of  which,  he  asserts,  had  already  come  to  pass. 
'^  §6.  He  advances  as  an  undoubted  fact^,  that  since  the  Emperors 

had  become  Christians,  the  progress  of  the  faith  had  been 
much  more  rapid  and  extensive.     St.  Augustine  replied  in  a 
'■  Ep.  109.  long  letter®,  in  which  he  fully  discusses  this  question  con- 
'  c.  1.  §3.  corning  the  end  of  the  world.     He  maintains''  that  all  that 
concerns  us  is,  that  the  last  day  of  our  lives  may  find  us 
ready  to  receive  the  Lord  :  since  we  shall  be  judged  at  the 
end  of  the  world,  according  to  the  state  in  which  we  shall 
'^  c.  6.  §  17.  have  departed  this  life.    He  confesses^  that  we  are  at  the  last 
hour,  according  to  St.  John's  words ;  but  he  affirms  that  this 
hour  means  many  ages,  and  he  observes  that  about  420  years 
"  c.  7.  §  20.  are  computed  from  the  birth  of  our  Saviour^.     He  continues 
'  §21.        to  maintain'  that  the  weeks  of  Daniel  are  to  be  understood 
of  the  first  coming,  in   accordance  with  most  of  the  com- 
mentators; and  that  in  the  discourses  of  Christ  on  His  last 
^  c.  9.  §  2.-).  coming  ^,  avc  must  distinguish  what  relates  to  the  destruction 
of  Jerusalem,  from  what  relates  to  the  end  of  the  world.    That 
"c.io.  §34.  even  though  avc  see  the  greatest  part^  of  the  prodigies  and 
misfortimes  which  He  foretold,  we  cannot  tell  Avhether  these 
are  the  last,  since  there  may  be  greater  yet  to  come.     That 
ic.i2§46.  in  Africa^  there   are  an  infinite  number  of  Barbarians,  to 
whom  the  Gospel  has  not  yet  been  preached,  as  is  learnt  from 
slaves  brought  from  among  them:  and  that  some  of  those 


BOOK  XXIV.]       ECCLESIASTICAL  HISTOKY.  351 

most  near  to  tlie  Romans^  had  been  converted  not  many  A.  p.  419. 
years  since,  and  in  very  small  numbers.    In  conclusion^,  that '  c.  13. 
the  surest  way  is  to  watch  and  pray :  not  only  because  life  is  ^  "^  ' 
uncertain,  but  also  because  we  know  not  when  the  Lord  will 
come.     On  the  other  side,  if  we  believe  that  He  is  soon  to 
come,  it  is  to  be  feared  that  if  in  fact  He  tarries,  they  who 
shall  find  themselves  deceived  may  waver  in  their  faith,  and 
be  tempted  to  think  He  will  not  come  at  all :  and  that  the 
unbelievers  may  take  occasion  from  it  to  deride  our  belief. 

In  the  mean  while,  St.  Augustine  began  two  works  on      xiy. 
Holy  Scripture,  which  he  did  not  finish,  being  called  off  byandQues- 
more  urgent  occupations.     The  first  was  the  "  Locutions  ^"  scrlpulre. 
or,  the   modes   of  speaking   in    Greek   or    Hebrew,  which  "^  Retr.  2. 
stop  the  reader,  and  often  lead  him  to  look  for  mysteries 
where  there  are  none.     At  the  same  time  he  dictated  the 
"  Questions"  on  the  same  books;  which  consist  of  the  diffi- 
culties which  came  into  his  mind,  and  which  he  sometimes 
contents  himself  Avith  proposing  :  but  he  generally  lays  down 
principles  for  resolving  them,  and  adheres  to  the  literal  sense. 
These  two  works  go  no  further  than  the  seven  first  books  of 
the  Scripture,  as  far  as  the  Books  of  Kings  ^.  ['  i-  c.  8a- 

One  named  Pollentius  having  written  to  him  upon  the  Aug. ' 
question  of  separation  in  case  of  adultery,  engaged  him  to  ^°'^'  "''^ 
write  the  books  "On  adulterous  Marriages^."     Pollentius  <  Retr.  2. 57. 
maintained  that  the  wife  who  separated  from  her  husband, 
upon  account  of  adultery  on  his  side,  might  marry  again ;  and 
what  St.  Paul  says  to  the  contrary*  he  interpreted  of  her  who  s  i  cor. 
marries  again  for  any  other  reason.     St.  Augustine  maintains 
that  this  prohibition  regards  her  who  has  left  her  husband 
for  the  cause  of  adultery ".     Pollentius  maintained  also,  that «  c.  8. 
married  persons  who  were  believers,  could  not  leave  the  un- 
belie^dng  party;  and  St. Augustine  shews  that  St. Paul  allows, 
though  he  does  not  advise  it.     We  see  at  the  beginning  of  the 
second  book,  that  the  eagerness  with  which  St.  Augustine's 
works  were  demanded,  caused  them  to  be  published  by  those 
who  lived  with  him,  sometimes  even  without  his  knowledge. 

He  was  obliged  about  the  same  time  to  write  the  first  book  pirsi  Book 


On  Marriage  and  Concupiscence,"  on  this  occasion  ^     The  °/ag*e  ^nd 
[taly  after  the  sentence  of  Pope  Concu- 

''  ^      piscence. 

Aug.  X.  de  Nupt.  1.  c.  2.    Op.  Imp.  cont  Jul.  1.  c.  10. 


Pela";ians  who  remained  in  Italy  after  the  sentence  of  Pope  Concu- 

a  J  i.      piscence. 


352  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  D.  419.  Zosimus,  addressed  themselves  to  tlie  Emperor  Honorius,  and 
demanded  ecclesiastical  judges  of  liim  to  examine  the  matter 
over  again ;  complaining  that  they  had  been  taken  by  surprise, 
and  unfairly  condemned.  Count  Valerius  crushed  all  their 
measures  by  his  authority,  and  prevented  the  Emperor  from 
fixing  any  time  or  place  for  the  revision  of  their  cause. 
"  And,  indeed,"  says  St.  Augustine,  "  the  Emperor  not  being 
"  willing  to  have  the  Catholic  faith  called  in  question,  acted 
"  with  good  reason  in  not  allowing  the  heretics  to  revive 
"  disputes,  but  rather  restraining  them  by  the  severity  of  the 
"  laws."  He  therefore  banished  out  of  Italy  those  Bishops 
whom  Pope  Zosimus  had  deposed.  The  Pelagians  loudly 
complained  of  the  refusal  of  an  universal  Council ;  pretending 
that  the  Catholics  had  thereby  given  up  their  cause. 

They  likewise  endeavoured  to  dissuade  Count  Valerius  from 
the  protection  he  afforded  to  the  Catholics,  and  sent  him  a 
writing,  in  which  they  said  that  St.  Augustine  condemned 

'  Rctr. 2.53.  marriage,  by  maintaining  original  sin  ^  Valerius,  firm  in 
the  faith,  laughed  at  this  calumny,  and  about  the  same  time 

'  Ep.  200.  wrote  three  letters  to  St.  Augustine  ^  who  thence  took 
occasion  to  address  to  him  the  work  he  thought  himself 
obliged  to  compose  upon  that  subject,  and  which  he  called, 
"  On  Marriage  and  Concupiscence."     Valerius   strictly  ob- 

'  Aug.  de   served  conjugal  chastity  ^ ;  he  was  zealous  against  the  Pela- 

e.";].'  ■    ■      gians;  his  important  employments  did  not  prevent  his  appli- 

'  c.  33.       cation  to  study,  even  at  the  expense  of  sleep  ^ ;  and  he  took 

pleasure  in  St.  Augustine's  works.     These  are  the  reasons 

which  determined  St.  Augustine  to  address  this  work  to  him. 

He  there  explains  the  proper  advantages  of  the  married 

state,  among  which  he  proves  that  concupiscence  is  not  to  be 

"  c.  7, 10,    reckoned'',  but  that  it  is  an  evil,  which  is  not  inherent  in  the 

''  '  ■        nature  of  marriage,  nor  derived  from  its  first  institution,  but 

which  came  in  accidentally  by  the  sin  of  the  first  man.  Neither 

the  fruitfulness  of  nature,  nor  the  distinction  and  union  of 

the  sexes,  have  any  thing  but  good  in  themselves,  since  they 

"  c.  3, 6, 22.  are  the  work  of  the  Creator" :  that  which  is  shameful,  and  con- 
sequently bad,  proceeds  from  another  cause ;  that  is,  from  the 
rebellion  of  the  flesh  against  the  spirit,  which  is  the  eff'ect  of  sin. 
The  holiness  of  marriage  makes  good  use  of  this  evil  for  the 

'  c.  i(j,  18.  production  of  men':  but  this  evil  of  concupiscence  is  never- 


BOOK  XXIV.]        ECCLESIASTICAL  HISTORY.  353 

theless  the  cause  that  they  who  are  born  in  lawful  marriage  A.  D.  4i9. 
from  the  children  of  God,  are  not  born  childi-en  of  God,  but 
of  the  world ;  bound  down  to  sin  ^,  from  which  their  parents  •  c.  32,  20. 
have  been  freed;  and  subject  to  the  power  of  the  devil,  till   " 
they  are  freed,  as  well  as  their  parents,  by  the  same  grace  of 
Christ.     He  explains  how  concupiscence  remains  in  persons 
baptized  ^,  without  making  them  guilty,  but  only  inclined  to  '  c.  25,  26, 
sin;  and  he  gives  in  this  work  excellent  rules  for  the  lawful  "'  "'• 
use  of  marriage  ^.     When  Julian  saw  this  book,  he  composed  =•  c  s. 
fom'  books  in  answer  to  it,  and  addressed  them  to  a  Bishop  of 
his  party,  named  Turbantius,  who  afterwards  retm-ned  to  the  *  Op.  imp. 
Catholic  Church  \  Tt.^""'-'' 

We  may  ascribe  to  the  solicitations  of  Count  Valerius,  or      xvi. 
of  Pope  Boniface,  a  constitution  of  the  Emperor  Honorius  of  Houo- 
mentioned  in   a  letter  written  from  Ravenna  to  Aurelius,  church.^'^*^ 
Bishop  of  Carthage,  on  the  ninth  of  June,  419  ^.     The  sub-  *  Ap.  Aug. 
stance  of  it  is,  that,  in  order  to  check  the  obstinacy  of  some  ap.Bar. 
Bishops  who  still  supported  the  doctrine  of  Pelagius,  it  is  §"57*^*'' 
enjoined  that  Aurelius  warn  them,  that  all  who  will  not  sub- 
scribe his  condemnation,  shall  be  deposed  from  the  Episcopate, 
banished  from  the  cities,  and  excommunicated.     The  same 
letter  of  the  Emperor  was  sent  to   St.  Augustine ;   which 
shews   that    he  was  as   much    distinguished   for   his    merit 
amongst  the  Bishops  of  Africa,  as  Aurelius  for  his  dignity. 
Aurelius  did  not  fail  to  execute  the  order,  as  appears  by  his 
letter  on  the  first  of  August  in  the  same  year,  to  oblige  all 
the  Bishops  to  subscribe  the  condemnation  of  Cselestius  and 
Pelagius ''.     The  Emperor  Honorius  soon  after  made  a  law  ^, "  Ap.  Bar. 
which  rcsdved  the  prohibition,  by  which  all  ecclesiastics  were  '  Cod.  Th. 
forbidden  to  lodge  with  strange  women  ® :  and  all  are  to  be  jg  Epise" 
reputed  such,  except  mothers,  daughters,  and  sisters.     They  f^-  ^ 

^  '  ^  ,  ''  L^extranese, 

are  even  exhorted  not  to  leave  those  with  whom  they  have  v.  supr. 

20.  38.1 

contracted  a  lawful  marriage,  before  their  promotion  to  the 
Priesthood,  since  they  have  made  themselves  worthy  of  that 
honour  in  their  company.     But  they  lived  only  as  brothers 
and  sisters.     That  law  is  dated  on  the  eighth  of  May,  420. 
The  same  law  ^  condemns  to  banishment,  with  confiscation  of  °  Cod.  Tii. 
goods,  all  seducers  of  virgins  consecrated  to  God.    This  class  je  ,apt  ' 
of  criminals  had  perhaps  become  more  numerous  since  the  ffv*;'supr. 
heresy  of  Jovinian '.  19-  '«•  »»'i 

''  Bingh.  7.4. 

A  a  §  4.] 


354  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

A.  D.  419.  The  Pope  Boniface  having  been  seized  with  a  long  illness, 
feared  that  if  he  died,  the  same  intrigues  would  be  repeated 
at  the  election  of  his  successor^  which  had  taken  place  at  his 

'  Bonif.  '_  own'.  Accordingly^  he  Avrote  to  the  Emperor  Honorius  by 
^^'  ■ "  ■  '■  certain  Bishops  deputed  in  his  own  name,  and  in  that  of  the 
whole  Chui'ch  of  Rome;  praying  him  that  under  his  reign 
the  Church  might  be  allowed  at  least  the  same  liberty  which 
she  had  enjoyed  under  the  pagan  Emperors^  of  maintaining 
her  ancient  rules.  This  letter  is  dated  the  first  of  July,  and, 
as  is  generally  supposed,  of  the  same  year,  419.  The  Emperor 
made  the  following  answer  by  a  rescript,  which  was  com- 

"  Bonif.      mitted  to  the  care  of  the  same  deputies ^ :  "If  contrary  to 

ap!  Coust.  "  our  wishes  any  thing  should  happen  to  your  holiness,  let 
"  all  men  know  that  they  are  to  abstain  from  canvassing ; 
"  and  if,  contrary  to  the  rules,  two  persons  shall  be  ordained, 
"  neither  of  the  two  shall  be  Bishop,  but  him  only,  who  shall 
"  be  chosen  at  a  new  election  with  the  consent  of  all.^' 
XVII.         Pope  Boniface  had  written  to  the  Bishops  of  Gaul  a  short 

Pope  Boni-  time  bcforc,  that  is  to  say,  on  the  thirteenth  of  June,  419  ^. 

face  to  the 
Bishops  of 


The  letter  is  addressed  to  Patroclus,  Remigius,  Maximus, 


the  Gauls.  Severus,  and  ten  others  by  name,  and  to  the  Bishops  of  the 
Ep  °^'ai.  3.  Gauls  and  the  Seven  Provinces  in  general*.  Maximus,  Bishop 
9  ^"«^n  ^^  Valence,  was  accused  of  many  crimes,  and  among  others 
of  Manicheism;  and  it  was  proved  by  synodical  Acts.  It 
appeared  also  by  the  acts  of  the  secular  judges,  that  he  had 
been  prosecuted  before  them  for  homicide,  and  even  been 
put  to  the  torture.  He  never  ceased,  however,  to  style  him- 
self Bishop  in  all  the  places,  where  he  lay  in  hiding,  and 
would  not  submit  himself  to  the  judgment  of  his  brethren, 
though  the  Popes  had  often  referred  him  to  it.  The  clergy 
of  the  Church  of  Valence  complained  of  him  to  Pope  Boni- 
face; and  the  Bishops  of  Gaul  also  sent  accusations  against 
him  in  writing. 

Though  the  repeated  refusals  of  Maximus  to  appear  fur- 
nished sufficient  grounds  for  his  immediate  condemnation, 
yet  the  Pope  was  willing  to  grant  him  a  still  longer  delay, 
and  decreed  that  he  should  be  judged  by  the  Bishops  of  the 
Gauls  assembled  in  Council  before  the  first  day  of  November ; 
but  that  then,  present  or  absent,  he  should  be  judged  with- 
out any  further  delay,  on  condition  that  the  judgment  be 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  355 

ratified  by  tlie  authority  of  the  Pope.    The  Pope  adds  :  "  We  a.  d.  4I9. 

''  send  letters  through  all  the  pro\ances,  that  he  may  not  be 

"  able  to  excuse  himself  on  the  plea  of  ignorance ;  and  when 

"  your  decision  shall  be  reported  to  us^  it  must  necessai-ily  be 

"  confirmed  by  our  authority.^'     Some  think  that  the  clergy 

of  Valence  brought  tliis  accusation  dii'ectly  before  the  Pope, 

in  consequence  of  the  disputes  in  the  province  of  Vienne  for 

the  right  of  Metropolitan,  which  was  claimed  by  Patroclus  of 

Aries  \  ^s^^P"--  ^3- 

There  were  some  Pelagians  at  Rome ;  and  to  confirm  them    xviii. 
in  their  error,  as  well  as  to  make  new  converts,  Julian  sent  i^ook  on 
thither  a  letter,  in  which  he  treated  the  Cathohcs  as  Mani-  S Coffcu- 
chees,  with  the  view  of  inducing  the  ignorant  to  regard  them  piscence. 
with  horror  2.    During  the  same  time,  he  and  the  other  Pela-  ^  Aug.  x. 
gian  Bishops,  to  the  number  of  eighteen,  wrote  a  letter  to  pei.'i.  c.i. 
Rufus,  Bishop  of  Thessalonica,  to  gain  him  over,  if  possible,  ^  ^' 
to  their  party.     Some  watchful  Catholics,  having  met  with 
these  two  letters,  put  them  into  the  hands  of  Pope  Boniface. 
Alypius  came  at  that  time  to  Rome,  where  the  Pope  received 
him  with  great  friendship^,  kept  him  mth  him  dm^ing  the  ^  lt>id.  §  i. 
short  stay  he  made  there,  and  entertained  him  with  great 
confidence.     They  spoke  much  of  St.  Augustine;  and  the 
Pope  delivered  to  Alypius  the  two  letters  of  the  Pelagians, 
in  which  St.  Augustine  was  named  and  calumniated,  that  he 
might  take  them  to  him,  that  St.  Augustine  might  answer 
them  himself -*.  ^Retr.2.6i. 

Before  Alypius  went  to  Rome-^,  he  had  been  at  Ravenna,  5Retr.2.53. 
where  the  Court  then  was ;   and  had  seen  Count  Valerius  Op.  imp. 
there ;  who  sent  to  him,  dm-ing  his  residence  at  Rome,  some  ad  ciaud. 
extracts  from  the  first  book  of  the  four  which  Julian  had  DeNupt.2. 
written  against  that  of  St.  Augustine,  on  Marriage  and  Con- 
cupiscence.    Valerius  desired  St.  Augustine  to  confute  these 
extracts  as  soon  as  possible.    Alj'pius  carried  them  back  with 
him  into  Africa,  with  the  two  letters  of  the  Pelagians,  and 
repeated  orally  to  St.  Augustine  the  objections  of  the  heretics 
against  some  passages  of  his  book.     St.  Augustine  would 
have  preferred  making  no  answer  till  he  had  seen  the  entire 
work  of  Julian :  but  to  satisfy  Count  Valerius,  he  composed 
a  second  book  under  the  same  title,  "  On  Marriage  and  Con- 
"  cupiscence.''     He  there  defends  the  Cathohc  doctrine  of 
Aa2 


356  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

A.  D.  419.  original  sin,  and  shews  how  widely  it  differs  from  the  impiety 

of  the  Manichees ;  for  Julianas  answer  turned  chiefly  upon 

that  calumny.    This  book  is  thought  to  have  been  written  in 

the  year  420. 

XIX.  St.  Augustine  also  answered  the  two  letters  of  the  Pela- 

sl'au-''^     gians,  in  four  books  addressed  to  Pope  Boniface,  who  had 

Justine  to    ggj^^  them  to  him'.     He  begins  with  sentiments  of  gratitude 
Pope  Bom-  _      °       _  _  ^  . 

face.  for  those  instances  of  friendship  he  had  received  from  him 

1  Au^.  X.    ^^y  Alypius.     "Your  humility/'  says  he*,  "makes  you  not 

cont.  Ep.    «  disdain  the  friendship  of  the  mean,  though  you  are  seated 

*  §  1-  "  in  a  higher  see;  and  you  condescend  to  return  it  with  a 

"  reciprocal  affection."     In  his  first  book  he  gives  an  answer 
to  the  letter  sent  to  Rome,  which  was  supposed  to  be  Julian's ; 
and  confutes  the  calumnies  of  the  Pelagians,  who  accused 
=•  c.  2.         the  Catholics  of  destroying  free-will  ^ ;  of  saying,  that  God 
did  not  institute  marriage,  and  that  the  union  of  the  sexes  is 
■'  c.  5,  (i.      an   invention  of  the   devil  * ;    that    the    Saints  of  the  Old 
=  c.  7.         Testament  were  not  freed  from  sin  * ;  that  St.  Paul,  and  the 
rest  of  the  Apostles,  were  polluted  with  impurity,  because 
"  c.  8.         they   owned   themselves    subject    to    concupiscence " ;    that 
'  c.  12.       Christ  Himself  was  made  subject  to  sin ';  and,  that  Baptism 
^  c.  13.       does  not  procure  a  remission  of  all  sins  *.     St.  Augustine 
gives  an  answer  to  all  these  calumnies ;  and  shews  the  per- 
nicious  meaning    concealed   under   the   profession   of  faith 
which  the  author  of  the  letter  had  set  down  in  opposition  to 
»  c.  15,       the  Catholics '. 

*'' ''  ^'  In  the  second  book  he  answers  the  letter  of  the  eighteen 

Pelagian  Bishops  to  Rufus  of  Thessalonica,  which  was  filled 

with   the    same   false    charges.      He    makes    a   comparison 

between  the  Manichees  aud  the  Pelagians,  and  shews  that 

the  Catholics  hold  the  middle  doctrine  between  these  two 

'  c.  2.         errors  ^     He  justifies  the  clergy  of  Rome,  from  the  prevari- 

''  c.  3.        cation  with  which  the  Pelagians  charged  them  * ;  and  shews 

that  their  doctrine  was  never  approved  at  Rome,  though 

Zosimus  for  some  time  treated  Cielestius  with  indulgence. 

'  c.  5,  (5.     That  under  the  name  of  grace  ^,  we  do  not  establish  fate,  nor 

attribute  to  God  respect  of  persons;  though  we  maintain 

that  grace  is  not  given  according  to  merit;  and  that  God 

*  c.  8,  n,  &c.  inspires  us  with  the  first  desire  of  goodness^:  so  that  we  cannot 

cliange  from  evil  to  good,  save  by  His  mercy  freely  bestowed. 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  357 

In  the  tliird  book  he  explains  the  Catholic  doctrine  con-  A.  D.  420. 
corning  the  usefulness  of  the  old  law  ',  the  effect  of  Baptism  ^,  ^  c.  2. 
the  difference  between  the  old  and  the  new  covenant  ^ ;  the  3  c'  4'. 
justice  and  perfection  of  the  Apostles  and  Prophets  ^ ;  what '  c  5. 
is  called  sin  in  Jesus  Christ,  where  it  is  said  He  came  in  the 
likeness  of  sinful  flesh';  that  He  condemned  sin  by  sin,  and  '  c.  6. 
that  He  became  sin :  and  lastly  ^  in  what  manner  we  hope  '  c.  7. 
perfectly  to  fulfil  the  commandments  of  God  in  the  other  life. 
In  the  fourth  book  he  answers  what  the  Pelagians  said,  in 
estabhshment  of  their  own  doctrine ;  and  lays  open  the  deceit 
concealed  in  the  five  articles  they  advance,  as  equally  opposed 
to  the  Manichees  and  the  Cathohcs';  namely,  the  praise  of '^  Lib.  4. 
the  creature,  of  marriage,  of  the  law,  of  free  will,  and  of  the 
Saints.     They  praise  the  creature  and  marriage,  in  order  to 
deny  original  sin ;  the  law  and  free  will,  in  order  to  prove 
that  grace  is  given  according  to  merit;  and  the  Saints,  to 
shew  that  there  had  been  men  exempt  from  sin,  even  in  this 
life.     The  Catholic  Church  \  keeping  the  mean  between  the '  c.  .3. 
Manichees   and  the  Pelagians,  teaches  that  our  nature  is 
good^  as  being  the  work  of  God,  who  is  good;  but  that  it '  c.  4. 
stands  in  need  of  a  Saviour,  because  of  the  original  sin  pro- 
ceeding from  the  first  man ;    that  marriage  is  good  \    and  '  c.  5. 
instituted  by  God,  but  that  concupiscence,  which  accrued  to 
it  from  sin,  is  evil ;  that  the  law  of  God  is  good,  but  that  it 
only  shews  us   sin,  without   removing  it;   that  free  will  is 
natural  to  man',  but  that  it  is  now  so  led  captive,  that  it '^  0.  «. 
cannot  work  righteousness   without  being  freed   by  grace; 
that  the  justice  of  the  saints  ^  both  under  the  Old  and  New  '  c  7. 
Testament,  was  real,  but  not  perfect.     He  concludes  with 
some  passages  from  St.  Cyprian*.  '  ^-  ^'  ^• 

About  this  time,  St.  Augustine  wrote  four  books  on  the  ^^  ^x^^^ 
Soul  and  its  Origin,  against  Victor,  surnamed  Vincentius,  a  the  Soul 
young  man  of  Mauritania  Ceesariensis,  Avho  having  met  Avith  od„j„^. 
a  work  of  St.  Augustine  at  a  Spanish  Priest's  named  Peter,  ^-  D-  4i9. 
was  shocked  at  these  words  of  his,  "  I  know  not  whether  all 
"  souls  are  propagated  from  that  of  the  first  man,  or  whether 
"they  are  given  to  each  man  individually;  but  I  am  well 
"  assured  that  the  soul  is  a  spirit,  and  not  a  body  \"     Victor  ^  Retr.2.56. 
was   shocked  both  at  what  St.  Augustine   doubted  and   at 
what  he  believed ;  and  wrote  two  books  against  him  addressed 


358  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

A.  D.  419.  to  the  Priest  Peter ;  wliere^  without  intending  it^  he  supported 
some  of  the  tenets  of  the  Pelagians^  and  others  still  worse. 
However,  the  Priest  Peter,  when  he  had  heard  Victor's  books 
read,  rose  up  in  a  transport  of  joy,  kissed  his  head,  and 
thanked  him  for  having  taught  him  that  of  which  he  was 

'  Aug.  X.    before  ignorant'. 

de  An    2 

§  1.  '  ""  Eenatus,  a  lay-Monk,  but  a  person  of  very  orthodox  faith, 
who  was  at  Csesarea  in  Mauritania,  had  an  exact  copy  made 
of  these  two  books  of  Victor,  which  he  sent  to  St.  Augustine 
at  Hippo ;  who  having  read  them,  wrote  one  book,  in  which 
he  replies  to  all  the  passages  of  Scripture  which  Victor  had 
employed,  to  shew  that  God  created  souls  for  every  individual 
man,  and  shews  that  those  passages  do  not  clearly  prove 
it.      Not  that   St.  Augustine  rejected  this  opinion  of  the 

'  Aug.  Ep.  creation  of  souls,  which  was  that  of  St.  Jerome  ^ :  he  only 

§  8.     '  "  '  rejected  the  insufficient  proofs  which  Victor  produced  for  it  ; 
"^'■"  ■    ■  and  was  still  in   doubt  on  the  question  itself,  though  he 
inclined  to  that  opinion   for  which  the  Church  has  since 
declared. 

As  Renatus  had  been  afraid  of  offending  St.  Augustine  in 
sending  him  a  work  in  which  he  was  spoken  ill  of,  St.  Au- 

'  Lib.  I.  gustine  says  to  him ',  "  I  am  sorry  you  do  not  yet  know  me. 
"  Far  from  complaining  of  you,  I  do  not  even  complain  of 
"  Victor.  Since  his  opinion  was  different  from  mine,  ought 
"  he  to  have  concealed  it  ?  He  ought  rather  to  have  written 
"  to  me  myself;  but  not  knowing  me,  he  did  not  dare  to  do 
"  so,  and  he  did  not  think  himself  bound  to  consult  me, 
"  believing,  as  he  did,  that  he  maintained  a  certain  truth. 
"  He  obeyed  his  friend,  who,  as  he  says,  forced  him  to  write ; 
"  and  if  in  the  heat  of  the  dispute,  an  injurious  word  against 
"  me  may  have  escaped  him,  I  am  wiUing  to  think  it  hap- 
"  pened  rather  from  the  necessity  of  supporting  his  opinion, 
"  than  with  the  design  of  offending  me.  For  when  I  am  a 
"  stranger  to  the  temper  of  a  man,  I  think  it  much  better  to 
"  have  a  good  opinion  of  him,  than  to  blame  him  rashly. 
"  Perhaps  he  did  it  with  a  kind  intention,  designing  to 
"  undeceive  me.  If  so,  I  am  obliged  to  him  for  his  good 
"  will,  though  I  am  forced  to  disapprove  his  sentiments ;  and 
"  I  think  he  ought  to  be  corrected  with  kindness,  rather  than 
"  rejected  with  harshness,  especially  considering  he  is  but  a 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  359 

"  young  Catholic."    For  Victor  had  been  a  Donatist^  or  more  a.  p.  419. 
particularly^  of  the  schism  of  the  Rogatists'.  ['  Sui>r. 

St.  Augustine  afterwards  wrote  a  long  letter  to  the  Priest  ^^' 
Peter,  which  he  reckons  as  the  second  book  of  this  work.  In 
this  he  tells  him  with  the  same  mildness,  that  being  a  Priest, 
and  advanced  in  years,  it  does  not  become  him  to  approve 
the  work  of  a  young  layman,  filled  with  so  many  errors,  the 
principal  of  which  he  points  out  to  him ;  exhorting  him  at 
the  same  time  to  oblige  Victor  to  correct  them.  Lastly,  he 
wrote  two  books  to  Victor  himself;  in  the  one  of  which  he 
shews  him  his  errors ;  and  in  the  other,  he  points  out  to  him 
how  much  he  has  been  in  the  wrong  in  repro^dng  him,  either 
for  doubting  of  the  origin  of  the  soul,  or  for  affirming  its 
spirituality.  These  last  books  also  are  written  with  so  much 
modesty  and  charity,  that  Victor  was  moved  with  them,  and 
wrote  St.  Augustine  an  answer,  acknowledging  that  he  Avas 
corrected  ^  Indeed,  he  had  declared  at  the  beginning  ^Retr.2.56. 
and  end  of  his  work,  that  he  would  alter  his  opinion,  if  he 
could  be  shewn  that  he  had  been  mistaken :  and  thus  the 
errors  he  had  supported  through  ignorance,  did  not  prevent  3  Aug.  de 
him  from  being  a  Catholic \  i^^n"^' ^• 

Alypius  returned  into  Italy  towards  the  end  of  the  year  xxt. 
420,  or  the  beginning  of  the  following,  and  brought  to  Pope  corfstan- 
Boniface  the  four  books  that  were  addressed  to  him  :  and  to  t""*  ^°l  ^^^ 

'  Church. 

Count  Valerius,  the   second  book  on  Marriage   and  Con-  a.  d.  420. 
cupiscence  •*.      The    Pelagians   did    not   fail   to    calumniate  *  Ap.  Aug. 
Al}^ius  upon  this  voyage*;    saying,   that  he  had  brought  i' c.'^sL '' 
above  fourscore  horses  out  of  Africa  for  presents  to  the  Tri-  74 '^et  Lib~' 
bunes ;  that  he  had  distributed  much  money,  and  procured  3-  c.  35. 
the    settlement   of   inheritances,   in   order   to    corrupt   the 
authorities,  and  excite  the  people  to  sedition.     However  ill- 
grounded  these  reproaches  were,  we  may  conjecture  from 
them,  that  Alypius  was  entrusted  with  the  solicitation  of 
some  order  at  Court  against  the  Pelagians.     In  fact,  we  find  A.  d  421. 
an  edict  against  them  by  Constantius,  v»hom  Honorius,  whose 
sister  he  had  married,  declared  Emperor  on  the  sixth  of  the 
ides  of  February;  that  is,  on  the  eighth  day  of  that  month, 
in  421 ;  and  who  died  six  months  after'\     The  edict  of  Con- "  Supr.  9. 
stantius  is  directed  to  Volusian,  Prsefect  of  Rome,  and  orders  an.  4/3.' 
that   all   the  Pelagians,   and  Ctelestius   by  name,   shall   be  p-  ^-- 


360  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  D.  421.  banished  to  a  hundred  miles  distance,  under  pain  of  death 
oiympiod.  to  the  officers  of  the  Prsefect ;  who  joins  to  it  his  own  order, 
Cod.  80.  forbidding  all  persons  whatever  to  conceal  the  exiles,  under 
Theoci'^"'^"  P^^^  o^  proscription.  This  is  the  Volusian,  uncle  to  the 
T"  %^'.  younger  Melania,  to  whom  St.  Augustine  had  written  a  cele- 
an.  420.      brated  letter  upon  the  incarnation'. 

Phot.  Cod.  The  Emperor  Constantius  also  caused  all  that  remained  of 
^  Supr  29  ^^^  temple  of  the  goddess  Cselestis  at  Carthage  to  be 
SI-  destroyed,  even  to  the  foundations;  so  that  the  place  re- 

2  Prosper,  mained  a  field  for  bmying  the  dead-,  and  the  falsity  of  a 
PareT.'  "^*  pretended  oracle   of  that   goddess,   according  to  which  her 
^'  3^-         temple   was   to   be   re-established,  was   exposed.     The   de- 
molishing of  that  temple,  was  performed  by  Ursus,  the  Tri- 
bune and  Procurator  of  the  domain,  who  was  a  Catholic 

3  Possid.     Christian ;  and  who^,  besides,  performed  another  service  to 
c.  16.  et'    religion,   by  discovering  the   abominable   mysteries  of  the 
de^HJres    Mauicliees,  by  means  of  a  j^oung  girl  named  Margaret,  who 
46-  was  not  quite  twelve  years  old,  and  a  pretended  holy  woman** 
moniaiis]    called  Euscbia,  both  of  the  number  of  their  elect.     St.  Au- 
gustine contriljuted  to  this  discovery  by  the  knowledge  he 
had  of  their  doctrine,  and  he  gives  the  particulars  of  it  in  his 
book  on  heresies.     Authentic  acts  were  drawn  up  concern- 
ing it,  before  the  Bishops  in  the  church  of  Carthage.     The 
Manichees  called  those  who  practised  these  abominations 
Catharists,  that  is.  Purifiers. 

A.  D.  420.  About  the  same  time  there  appeared  at  Carthage  the  book 
of  a  heretic,  opposed  to  the  Old  Testament,  which  was  ex- 
posed for  sale  at  the  port;  and  many  persons  assembled  to 

^Reir. 2.53,  hear  it  read,  with  a  great  deal  of  curiosity  and  pleasm-e^. 
Some  zealous  Christians  sent  it  to  St,  Augustine,  desiring 
him  to  answer  it  without  delay.     He  found  that  the  author 

[«Supr.2o.  was  not  a  Manichee,  but  a  Marcionite",  or  of  some  similar 

27.  not.  1.]  ggp^^  Yoy  be  rejected  the  God  who  was  the  Creator  of  the 
world,  whereas  the  Manichees  asserted  that  it  was  the  good 
God  who  created  the  world,  though  out  of  a  matter  of  which 
He  was  not  the  author.  St.  Augustine  accordingly  refuted 
this  book  by  a  work  entitled,  "  Against  the  Adversary  of  the 

'Tom. viii.  Law  and  the  Prophets V^  which  he  divided  into  two  books. 
In  the  first,  he  answers  the  objections  against  several  passages 
of  the  Old  Testament ;  on  the  creation  of  the  world,  and  of 


BOOK  xxiY.]       ECCLESIASTICAL  HISTORY.  361 

man  in  particular ;    on  the   sin  of  Adam,  tlie  deluge,  and  A.  D.  42a 
other   similar   questions  ^     In  tlie   second,  he   answers  the  '  Lib.  2. 
passages    in    the   New   Testament,    which   were    employed  *^'  ^^'  ^  ^  ' 
against  the  Old.      He  begins  by  observing  that  the  Jew«, 
besides  the  canonical  Scriptures,  had  unwritten  traditions, 
which  they  learnt  by  heart,  and  which  they  called  Deu- 
terosis ;  which  proves  that  their  Talmud  was  not  yet  written, 
if  St.  Augustine  was  well  informed. 

Dulcitius,    Tribune    and    Notary   of   the    Emperor,    was     xxii. 
stationed  in  Africa,  for  the  purpose  of  putting  into  execu-  of  St.  Au- 
tion  the  imperial  orders  against  the  Donatists,  and  of  en-  fpain"uhe 
deavouring  to  reunite  them-.     He  wrote  for  this  purpose  to  ?°^*'-.^°- 
Gaudentius,  Bishop   of  Thamugada,  who  had  been  one  of  2  Retr.  2. 
their  deputies  in  the  conference  of  Carthage,  and   endea-  ^^* 
voured  to  divert  him  from  carrying  into  effect  the  threat 
he  had  made  of  burning  himself  and  his  people  with  his 
Church  :    adding,   that  if  they  behoved  themselves  in  the 
right,  they  ought  rather  to  fly  according  to  the  precept  of 
Christ.    Gaudentius  answered  in  two  letters,  which  Dulcitius 
sent  to  St.  Augustine,  desiring  him  to  answer  them  himself. 
At  first  St.  Augustine  excused  himself  by  a  letter  to  Dul- 
citius, in  which  he  tells  him  that  he  is  overwhelmed  with 
business,  and  that  he  has  already  refuted  the  empty  talk^  of  [^  yaniio- 
the  Donatists  in  several  of  his  other  works'*.    He  only  answers  *  E)).  204. 
the  instance  they  bring  of  the  Jew  Razias,  who  killed  him-  '^^'  *'''  *  '*' 
self  to  avoid  slavery,  as  is  related  in  the  second  book  of  the 
Maccabees  ^.     He  says  the  Scripture  only  praises  him  for  his  =  §  6, 7. 
courage ;   and  in  other  places   sufficiently  condemns  these  ^l^ly^' 
voluntary  deaths,  Avhich  have  no  other  principle  than  pride 
and  impatience.     He  promises  at  the  end  to  answer  Gauden- 
tius^ s  two  letters. 

He  kept  his  word  and  confuted  them  exactly,  putting  first 
the  very  words  of  Gaudentius,  and  then  his  own  answers®. «  Aug.  ix. 
He  had  adopted  the  same  method  in  answering  Petilianus,  l^^c'^^^^' 
and  had  placed  before  each  article,  "Petilianus  said;"  and 
then  "Augustine  answered."  But  Petilianus  had  accused 
him  of  falsehood,  saying  that  he  had  never  disputed  with 
him  by  word  of  mouth.  That  Gaudentius  might  not  avail 
himself  of  a  similar  quibble,  he  writes  "Words  of  the  Letter ;" 
and  then,  "Answer."    As  Gaudentius  advanced  nothing  new, 


other 
works  of 
St.  Augus 
tine. 


862  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  P.  420.  St.  Augustine  only  repeats  what  lie  had  said  in  his  other 
works  against  the  Donatists;  except  upon  the  example  of 
'  c.3i.§36.  Razias',  which  he  refutes  more  at  length  than  in  his  letter 
to  Dulcitius;   but  without  contesting  the  authority  of  the 
second  book  of  the  Maccabees,  which  he  acknowledges  to 
'  §  38.        be  received  in  the  Church^  ^    He  observes^  that  the  object  of 
=  c.32.§4i.  ^j^^  imperial  laws  against  the  Donatists  was  not  their  death, 
but  theii'  reformation,  or,  at  most,  their  banishment.     Gau- 
*  Lib.  2.     dentins,  not  to  appear  defeated,  made  a  reply ^j  and  St.  Au- 
cont.Gaud.  ^^^^.^^  again  answered  him,  that  he  might  not  leave  him 
even  that  weak  advantage.     These  are  his  last  works  against 
the    Donatists,   whose    numbers,    by    his    cares,    decreased 
daily. 
XXIII.         Some  years  afterwards,  Dulcitius  proposed  to  St.  Augus- 
tine eight  questions  on  several  passages  of  the  Scriptm'e, 
and  St.  Augustine  answered  them  by  passages  drawn  from 
his  other  works,  where  he  had  already  discussed  those  ques- 
5  Aug.  vi.   tions^.     In  this  work  he  cites  the  Enchiridion  which  he  had 
r)uS?*°      addressed  to  Laurentius  ^,  brother  to  Dulcitius,  Primicerius 
RetT  2  65  ^^  ^^^  ^^^y  ^^  I^ome,  that  is,  chief  of  some  company  of  officers, 
«  q.  1.  §  10.  for  he  appears  to  have  been  only  a  layman.     He  had  desired 
St.  Augustine  to  compose  a  book  for  him,  which  he  might 
'  Aug.  vi.    always  have  in  his  hands ',  (for  that  is  the  meaning  of  the 
.  Qyggj.  word  Enchiridion,)  and  which  would  comprise  what 
ought  to  be  principally  observed  in  religion,  what  ought  to 
be  chiefly  avoided  on  account  of  the  several  heresies,  how 
far  reason  could  carry  us,  and  what  was  the  foundation  of 
the  Catholic  faith.    St.  Augustine  answers  all  these  questions, 
and  says  that  all  religion  consists  in  faith,  hope,  and  charity ; 
and  that  these  three  virtues  are  comprised  in  the  Creed  and 
Lord's  Prayer.     He  then  explains  them,  enlarging  chiefly 
upon  the  Creed,  and  dwelling  upon  the   most   important 
questions  against  the  pagans  and  the  heretics  of  the  age; 
«c.  10, 11,  such  as  the  origin  of  evil,  against  the  Manichees  ^ ;    and 
"  c."  27,  2B,  grfvce  and  predestination,  against  the  Pelagians  °;  so  that 
^^-  this  little  work  is  an  excellent  abridgment  of  divinity.     It 

'  St.  Augustine  says;   "Tliis  Scrip-  "  Church   not    unprofitablvr    if   it   be 

"  ture  is  not  held  by  the  Jews,  like  tiie  "  soberly  read."     Cf.  Civ.  Dei  IS.  36. 

"  Law,  Prophets,  and  Psalms,  to  which  and  Bp.  Cosin's  Hist,  ol'  Canon,  ch.  7. 

"  our  Lord  bears  testimony  (Luke  24.  §  81. 
"  U),    but   has   been  received   by  the 


BOOK  XXIV.]        ECCLESIASTICAL  HISTORY.  3G3 

was  composed  after  the  year  420,  since  St.  Jerome  is  men-  a.  d.  420. 
tioned  in  it  as  dead  '.  i  c.  87. 

St.  Augustine,  in  this  work,  speaks  of  the  usefulness  of 
prayer  for  the  dead^,  and  srjs;  "When  we  oflFer  the  Sacri- '  c.  110. 
"  fice  of  the  Altar,  or  any  alms  for  the  baptized  dead;  for  i9.'4k^'^' 
"  those  that  are  very  good,  it  is  a  giving  thanks;  for  those  "°^'  ^'^ 
"  that  are  not  very  wicked,  it  serves  as  a  propitiation ;  for 
"  those  that  are  very  wicked,  though  of  no  service  to  them, 
"  it  confers  some  consolation  on  the  living.     And  for  those 
"  to  whom  it  is  of  service  it  obtains  a  full  pardon,  or,  at 
"  least,  renders  their  punishment'  more  supportable."     He  P  toiera- 
speaks  of  it  too  in  another  writing  of  the  same  date"*,  ad-  ipsa  dam- 
dressed  to  St.  Paulinus  of  Nola,  who  had  consulted  him  upon  "  y'e  cur. 
the  question,  whether  it  were  of  any  service  to  a  dead  person  1""°  ^^?''^- 
to  be  interred  near  the  grave  of  a  mart3^r,  on  account  of 
those  who  desired  to  be  buried  in  the  Basilica  of  St.  Felix. 
"  Methinks,"    said    St.  PauHnus,   ''  these  pious   sentiments 
"  should  not  be  useless ;  and  it  cannot  be  in  vain  that  the 
"  whole  Church  has  been  accustomed  to  pray  for  the  dead  : 
"  from  whence  we  may  conclude,  that  it  is  of  sendee  to  a 
"  dead  person  to  be  buried  in  a  place  wlfich  shews  that  the 
'^  help  of  the  Saints  has  been  sought  for  him."     St.  Augus- 
tine replied  by  the  treatise  iut  iled,  "  On  the  Care  due  to  the 
"  Dead." 

He  begins  by  establishing,  that  all  we  do  for  them  only 
avails  for  them  according  to  their  previous  life.     "  We  read," 
lie  adds,  "  in  the  books  of  the  Maccabees^,  that  sacrifice  was  ^  2  Mace. 
"  offered  for  the  dead ;  and  even  though  we  did  not  read  it  ^^'  *'^' 
"  any  where  in  the  Scriptures  of  the  Old  Testament^,  it  is  no  [«  Scrip- 
"  light  authority,  this  of  the  whole  Church,  which  is  manifest''  ribus]^  ^' 
"  in  this  custom.     For  the  recommendation  of  the  dead  has  1^'  ^^'^^^^^ 
"  place  even  in  the  prayers  which  the  Priest  makes  to  God 
"  before  His  Altar."     He  afterwards  shews^  that  the  place  «  c.  2. 
of  burial,  and  even  burial  itself,  are  things,  in  themselves, 
indifferent  to  Christians ;    but  the  place  is   accidentally  of 
service^,  if  a  behe\ing  mother,  desiring  that  her  son  may  be  «  c.  5. 
bmned  in  the  Basilica  of  a  Martyr,  believes  that  his  soul  is 
assisted  by  the  merits  of  the  Saint'.     For  this  faith  is  itself  ['  mentis 
a  kind  of  prayer,  and  avails  for  the  dead  person,  if  he  be  in  adjuvad] 
that  state  in  which  it  can  avail  him  ;  and  when  the  mother 


364  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

A.  D.  4-20.  afterwards  comes  thither,  the  place  itself  excites  her  to  pray 
with  more  affection.  He  speaks  of  the  apparitions  of  the 
'  c.  10.  dead';  and,  without  disputing  about  the  fact,  he  shews  that 
we  may  see  the  dead  in  dreams,  or  otherwise,  without  their 
souls  having  any  share  in  it ;  as  we  often  see  the  living  in 
dreams,  when  they  themselves  know  nothing  of  it.  "  How 
"  then,"  he  asks,  "  do  the  Martyrs  come  to  the  aid  of  those 
"who  pray  to  them,  and  hear  their  prayers?"  and  owns 
that  this  is  a  question  above  his  understanding ;  but  it 
relates  only  to  the  manner  of  the  intercession  of  the  Saints, 
and  not  to  their  suffrages,  or  to  their  merits ;  of  which  he 
entertains  no  doubt. 
"  c.  18.  He  concludes  thus-;  "  Such  being  the  case,  [let  us  believe 

"  that  nothing  reaches  the  dead,]  for  whom  we  are  solicitous, 
"  save  the  solemn  sacrifices  we  offer  for  them,  either  at  the 
"  Altar,  or  by  our  prayers  and  alms ;  though  even  these  do 
"  not  benefit  all  for  whom  they  are  ofi"ered,  but  those  only, 
"  who,  during  their  life,  have  rendered  themselves  capable  of 
"  deriving  benefit  from  them.  But  because  we  cannot  dis- 
"  tinguish  between  these,  we  ought  to  offer  them  for  all  the 
"  regenerate ;  for  it  is  better  that  this  aid  should  be  super- 
"  fluous  to  those  whom  it  can  neither  harm  nor  serve,  than 
"  be  wanting  to  those  whom  it  does  benefit.  And  each  per- 
"  forms  this  service  more  carefully  for  his  own  friends,  that 
"  they  may  do  the  same  by  him."  St.  Augustine  also  speaks 
of  the  apparitions  of  the  dead  in  two  letters  written  about 
the  year  414,  to  his  friend  Evodius,  Bishop  of  Uzalis,  who 
•"'  Ep.  159,  had  consulted  him  on  this  subject^. 

100,'  101.         About  the  year  420,  he  wrote  his  treatise  "Against  Lying-*" 
Ep°'205'     ^^  answer  to  a  question  of  Consentius ;  and  at  the  same  time 
wrote  him  a  letter  upon   another  question,  concerning  the 
immediate  state  of  the  glorified  body  after  the  resurrection. 

In  the  treatise  against  lying,  he   chiefly  combats  those 

who  believed  that  it  was  lawful  to  speak  fixlse,  in  order  to 

=  Retr.  2.    detect  the  PriscilHanists  •'' :   for  those  heretics  held  it  as  a 

Fieuiy,  17.  maxim,  that  it  was  enough  to  believe  rightly  and  speak  the 

^^-  truth  to  their  brethren,  but  that  it  might  be  disguised  before 

strangers.      Thus  with  the  Catholics  they  pretended  to  be 

Catholics,  and  did  not  scruple  to  support  their  dissimulation 

by  perjury.     Some  Catholics  believed  it  lawful  to  use  the 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  365 

same  deceit  towards  them,  and  to  pretend  to  esteem  their  a.  d.  420. 
authors,  and  believe  their  doctrine,  in  order  to  convict  them. 
And  we  find  that  St.  Fla^dan,  of  Antioch,  did  use  a  similar 
artifice  against  the  Messalians '.  '  supr.  10. 

St.  Augustine    absolutely   condemns   this    practice,    and  ~^' 
maintains  that  it  is  never  lawful  to   speak  falsely  in  the 
matter  of  religion,  since  otherwise  the  Martyrs  must  have 
been  in  the  Avrong  not  to  have  preserved  their  lives  by  such 
easy  means-;    and  he  shews  that  if  lying  be  admitted  in  =  c.2,3,&c. 
this  matter,  the  foundation  of  our  faith  is  overturned.    Pass-  Fiem-v 
ing  on,  he  condemns  every  species  of  lying,  and  gives  an  p.  "• 
answer  to  all  the  passages  of  the  Scripture  which  were  ad-  Strom.  4. 
duced  to  authorize  it  in  certain  cases ^.    He  shews  that  there  '  c  12, 
is  no  instance  of  it  in  the  New  Testament;  and  as  to  those  '^'  ^' 
in  the  Old,  that  what  appears  a  lie  is  either  not  really  one, 
or  that  the  Scripture  does  not  approve  it.     He  opposes"*  the  *  c  I8. 
compensation  of  sins  by  their  results,  and  maintains  that  we 
ought  never  to  do  any  evil  under  pretence  of  any  good  what- 
ever.    In  this  work,   according  to  his   own  judgment,   he 
treats  the  question  of  lying  more  clearly  than  in  that  which 
he  composed  a  short  time  before  he  was  made  Bishop*.  j.f  "'^''  ~^' 

St.  Augustine  having  obtained  the  entire  work  of  Juhan    xxiv. 
against  him,  and  carefully  examined  it,  observed  that  the  ag°ainst 
extracts  he  had  received  from  Count  Valerius  did  not  exactly  ^"'^"■..,, 
agree  with  the  original*^ ;  and  he  feared  that  Julian  might « Retr.2.62. 
accuse  him  of  imposture,  as  in  fact  he  did  not  fail  to  do.  fd'aauj 
St.  Augustine,  therefore,  resolved  to  make  a  full  answer  to 
it,  which  he  did  as  soon  as  possible,  in  421,  in  a  work  which 
he  acknowledges  to  be  much  laboured,  and  w^hich  is  esteemed 
the  best  of  his  writings  against  the  Pelagians.     It  is  divided 
into  six  books,  the  two  first  of  which  attack  Julian  in  general 
from  the  authority  of  the  Catholic  doctors,  while  the  four 
others  confute  his  four  books  point  by  point. 

In  the  first  book  he  shews  that  Julian,  in  accusing  the 
CathoHcs  of  Manicheism,  accuses  also  the  Fathers  who  had 
written  up  to  that  time;  that  is,  St.  Irenseus,  St.  Cyprian, 
Reticius  Bishop  of  Autun,  Olympius  a  Spanish  Bishop, 
St.  Hilary,  and  St.  Ambrose,  from  whom  he  cites  the 
passages  upon  original  sin.  None  of  the  works  of  Reticius 
and  Olympius  have  been  preserved.     We  only  know  that 


366  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

421.  Reticius  was  present  at  the  Council  of  Rome  against  tlie 


C.  £). 

c.  8,  9. 


'  Fieury,  Donatists,  under  Pope  Melcliiad.es,  in  313  ^  Julian  cited 
[Supr!  19.  some  passages  from  St.  Basil  and  St.  Jolm  Clirysostom, 
63.  not.  i.j  fj,QT^  wliicli  he  dre^y  some  advantage.  St.  Augustine  answers 
them,  and  proves  that  the  East  is  not  less  opposed  to  the 
Pelagians  than  the  West-.  He  then  makes  it  appear^  that 
Julian  himself  favoured  the  Manichees  without  intending  it, 
by  some  of  his  propositions,  the  consequences  of  which  he 
did  not  see.  In  the  second  book,  from  the  authority  of  the 
Fathers,  he  answers  the  five  arguments  of  the  Pelagians 
against  original  sin :  namely,  that  it  was  making  the  devil 
the  author  of  the  birth  of  man,  condemning  marriage,  deny- 
ing that  all  sins  were  remitted  in  Baptism,  accusing  God  of 
injustice,  and  making  us  despair  of  perfection.  Against  these 
calumnies  he  brings  the  authority  of  ten  Bishops,  the  same 
from  whom  he  had  proved  original  sin ;  St.  Irenseus,  St.  Cy- 
prian, Reticius,  Olympius,  St.  Hilary,  St.  Gregory  Nazianzen, 
St.  Ambrose,  St.  Basil,  St.  John  Chrysostom,  and  Pope 
St.  Innocent ;  to  whom  he  adds  St.  Jerome,  whose  praise  he 
enlarges  on  in  several  passages  of  this  work. 

He  then  proceeds  to  examine  each  book  of  Julian  by  itself; 

*  Cont.  Jul.  he  speaks  of  the  evil  of  concupiscence"*,  and  shews  how  dif- 

■   ■       ferent  it  is  from  that  evil  substance  which  the  Manichees 

supposed  to  be  in  us.     In  the  fourth  book  he  chiefly  proves 

<>  Lib.  4.     two  things ;  that  the  virtues  of  infidels  are  not  real  virtues*, 

^-   •  ^     •  and  that  concupiscence  is  evil,  by  the  testimony  even  of 

«c.i2.§60.  heathen  authors^.     He  there  takes  the  opportunity  of  ex- 

c.  15!  §  78.  plaining  in  what  way  God  desires  that  all  men  should  be 

'  c.  8.  §  42.  saved  ^     In  the   fifth   book   he   shews  that   all  Christians 

'™'  ■   *  attribute  to  sin  both  the  pains  which  infants  suffer  here  from 

their  very  birth,  and  their  exclusion  from  the  kingdom  of 

»  Lib.  5.      God,  if  they  die  without  Baptism^;  that  sin  may  be  the 

»'c.  3,  §  io,  punishment  of  a  preceding  sin^,  as  in  those  whom  St.  Paul 

Rom  L  18  *^^^^  ^^  were  delivered  over  to  a  reprobate  mind ;  and  that 

from  the  same  condemned  mass  some  are  chosen  freely,  while 

'  c.  4.        others  are  vessels  of  wraths     In  the  sixth  book  he  confirms 

the  behef  in  original  sin  by  the  Baptism  of  infants,  and  the 

ceremonies  of  exorcism  and  breathing,  to  drive  away  the 

«Lib.r>.c.3.  deviP,     He  shews^,  by  the  example  of  the  good  olive-tree, 

^'  *^'  ■     the  seed  of  which  produces  only  wild  olive-trees,  that  the 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  367 

regenerate  miglit  be  expected  to  beget  sinful  cliildren;  and  a.  d.  421. 


that  evQ^  the  body  is  sanctified  by  Baptism,  though  it  still 
continues  corruptible'.  1  c.  13. 

From  the  sentence  of  Pope  Zosimus  till  the  year  431,  the     xxv. 
Pelagians   never   ceased   demanding   an   universal  Council,  J/ans^cclnl 
saying  that  the  refusal  of  it  was  a  proof  of  tlie  weakness  of  jl^""p^^. '" 
the  cause  of  the  Catholics.    St.  Augustine  answered  that  this 
was  the  language  of  all  lieretics  ^.     "  Your  cause/^  says  he,  ^  cont. 
"  has  just  been  determined  before  the  Bishops,  who  are  the  §"5'  "  ^' '" 
"  proper  judges :  there  is  no  further  need  of  examination 
^'  with  you,  but  only  to  make  you  acquiesce  in  the  sentence, 
"  or  to  restrain  your  tm^bulence."     In  the  year  417,  preach- 
ing at  Carthage,  he  had  said^,  "The  result  of  two  Councils 'Serm.  131. 
"  on  this  subject  has  been  abeady  sent  to  the  Apostolic  See;  verb! 
"  answers  have  been  retm-ned,  the  cause  is  decided."     He  ^Pj"^** 
meant  the  two  Councils  of  Carthage  and  of  Milevum  ^,  and  <  supr.  23. 
the  rescripts  of  Pope  St.  Innocent.  ^^' 

The  Pelagians  therefore  addressed  themselves  to  the  Bi- 
shops of  the  East,  pretending  they  were  unjustly  persecuted 
by  those  of  the  West.     They  sent  some  of  their  fugitive 
Bishops  to  Constantinople ;  but  Atticus  opposed  to  them  the 
ancient  faith  of  the  Church,  rejected  them,  and  would  not 
suffer  them  even  to  stay  at  Constantinople  ^.     They  were  no  =  Nestor. 
better  received  at  Ephesus,  where  they  had,  apparently,  been  Ipi^fi^'T^^t 
in  hopes  of  protection,  on  account  of  the  stay  Cselestius  had  ^"g^g"  "'• 
made  there.      About   the   same  time,   Pelagius  was  prose- (i^-P- 1021.) 
cuted  in  a  Council  in  which  Theodotus,  Bishop  of  Antioch,  ad  Nest. 
presided '\     His  accusers  were  again  Heros   and  Lazarus.  ^i™|;ft;  c.\ 
He  was  convicted  of  heresy,  and  di'iven  from  the  holy  places  ^  Mercat. 
of  Jerusalem;  and  the  Bishop  Praylius,  as  well  as  Theodotus,  adv.  Caei. 
wrote  an  account  of  it  to  the  Pope.     From  this  time  there  is 
no  further  mention  of  Pelagius,  and  he  was  old  enough  not 
to  have  lived  long  after ''.     Julian  was  one  of  those  who  went  ['  he  was 
into  the  East,  and  he  was  there,  as  is  believed,  in  the  year  ^venty.^" 
421.     After  ha'^ang  traversed  many  provinces  with  his  com- ^f™-, 
panions  ^,  he  went  into  Cilicia  to  visit  Theodorus  of  Mop-  §  J-l 
suestia,  whom  he  looked  upon  as  his  master,   and  whose  Prsef.  in 
instructions  he  wished  to  avail  himself  of  for  the  eight  books  xheoci. 
which  he  afterwards  wrote  against  St.  Augustine.     However,  P'  ^°* 
after  Julian  had  left  Cilicia,  a  Council  was  held  there,  in 


368  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  P.  421.  which  Theodorus  himself  condemned   tlie  doctrine  of  the 
Pelagians,  and  anathematized  Julian. 

To  this  time,  and  to  the  year  421,  is  referred,  with  the 
greatest  probability,  the  death  of  St.  Mary  the  Egyptian,  so 
'  V.  Boll.  ix.  famous  for  her  repentance'.  There  was  in  Palestine  a 
p.^67;  ^'  hermit  named  Zosimas,  who  had  passed  fifty-three  years  in  a 
monastery,  when  it  came  into  his  thought  that  no  one  could 
teach  him  any  thing  more  in  the  monastic  life.  To  unde- 
ceive him,  and  to  shew  him  that  there  is  always  room  for 
progress  in  perfection,  he  received  an  order  to  go  to  a 
monastery  situated  near  the  river  Jordan.  He  was  admitted 
there,  and  found,  in  fact,  that  a  very  perfect  life  was  there 
practised.  During  Lent  they  all  left  the  monastery,  passed 
over  Jordan,  and  dispersed  themselves  over  the  desert.  Some 
of  them  carried  some  provision  for  their  support,  others  lived 
upon  the  herbs  they  met  with ;  but  they  never  communicated 
to  each  other  on  their  return  what  they  had  done  during  this 
time.  Zosimas  went  ever  forwards,  wishing  to  penetrate  the 
innermost  desert,  and  see  if  he  could  not  find  some  Solitary 
still  more  perfect.  After  having  thus  advanced  for  twenty 
days,  as  he  was  stopping  at  noon  to  rest  himself,  and  was 
repeating  the  prayer  for  the  sixth  hour,  he  saw  what  seemed 
the  figure  of  a  human  body.  At  first  he  was  afraid,  and 
made  the  sign  of  the  cross ;  then  he  saw  that  it  was  really 
some  person  that  appeared  naked,  and  scorched  by  the  sun, 
with  white  hair.  He  ran  in  that  direction  filled  with  joy, 
but  the  person  fled :  he  gradually  gained  ground,  and  when 
he  was  near  enough  to  be  heard,  he  cried  out  to  it  to  stop, 
and  to  bless  him.  At  last  the  person  who  fled,  answered, 
"  Abbot  Zosimas,  I  am  a  woman,  throw  me  your  cloak  to 
"  cover  me,  that  I  may  come  near  you."  Zosimas,  terrified 
to  hear  her  call  him  by  his  name,  saw  plainly  that  it  was  a 
Saint;  and  after  she  had  received  his  cloak,  and  they  had 
entered  into  conversation,  he  desired  her  to  tell  him  who  she 
was,  and  why  she  lived  in  that  manner :  and  she  thus  com- 
plied with  his  request. 

"  I  am  an  Egyptian.  At  twelve  years  of  age  I  left  my 
"  parents,  and  went  to  Alexandria,  where  I  plunged  into 
"  debaucher}^,  and  led  a  hfe  so  infamous  that  I  am  ashamed 
"  even   to   think  of  it ;    I  lived  seventeen  years   in   these 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  369 

"  abominations.     One  summer's  day  I   saw  many  persons  A.  P.  42i. 

"  running  towards  the  sea ;  I  asked  wliere  tliey  were  going ; 

"  they  told  me  they  were  going  to  Jerusalem,  for  the  festival 

''  of  tlie  Exaltation  of  the   Holy  Cross.     I  embarked  Avitli 

"  them^  looking  only  for  fresh  opportunities  to  continue  my 

"  debauchery."     This  feast  of  the  Holy  Cross  was  that  which 

in  the  time  of  Constantino  was  celebrated  on  the  thirteenth 

of  September  ^.      The  Saint  continued :  "  Being  arrived  at '  Fieuiy, 

"  Jerusalem,  when  the  day  of  the  feast  was  come,  I  mixed 

"  Avith  the  crowd  to  get  into  the  church  when  the  Holy  Cross 

"  was  shewn ;  but  I  was  always  driven  back.    At  last,  having 

"  done  my  utmost,  I  retired  into  a  corner  of  the  court,  and 

"  began  to  reflect  that  my  crimes  had  made  me  unworthy  of 

"  entering  that  holy  place.     I  began  to  weep  and  beat  my 

"  breast,  and  seeing  an  image  of  the  Holy  Virgin  over  the 

"  place  where  I  was  standing,  I  prayed  to  her  to  obtain  me 

"  admission   into   the   church,  promising   to   renounce   the 

"  world,  and  to  go  whithersoever  she  should  order  me. 

"  I  then  got  in  without  difficulty,  and  having  seen  the 
"  Holy  Cross,  and  kissed  the  pavement  of  that  holy  place,  I 
"  came  back  to  return  thanks  to  the  Holy  Virgin,  and  to  pray 
"  to  her  to  guide  me  j  and  I  heard  a  voice  which  cried  from 
"  afar,  '  If  you  cross  the  Jordan,  you  will  find  perfect  rest.' 
'"  As  I  was  going  out  of  the  court,  some  one  gave  me  three 
"  pieces  of  money  -,  with  which  I  bought  three  loaves,  and  ['  num- 
"  having  asked  the  way  to  the  Jordan,  I  walked  all  the  rest 
"  of  the  Any,  and  in  the  evening  arrived  at  a  church  of 
"  St.  John  the  Baptist  near  the  river.  There  I  received  the 
"  Holy  Mysteries,  and  having  eaten  the  half  of  one  of  my 
"  loaves,  I  crossed  the  Jordan,  and  came  into  this  desert.'' 
"  And  how  long  have  you  lived  here?"  said  Zosimas.  "  It 
"  is,"  said  she,  "  as  near  as  I  can  judge,  forty-seven  years." 
"And  Avhat  sustenance  have  you  found?"  inquired  he. 
"  The  bread  I  carried  with  me,"  answered  she,  "  lasted  me 
"  some  time :  and  afterwards  I  lived  upon  the  herbs  I  found 
"  in  the  desert."  Zosimas  went  on,  "  Have  you  passed  so 
"  many  years  without  difficulty,  and  without  being  troubled 
"  at  so  sudden  a  change?"  "What  you  ask,"  replied  she, 
"  fills  me  with  horror,  and  I  know  not  whether  I  can  give 
"  you  an  account  of  it,  Avithout  exposing  myself  afresh  to  the 
B  b 


370  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

"  same  dangers.''  "  Hide  nothing  from  me/'  said  he  :  and 
she  accordingly  thus  resumed  her  discourse. 

"  I  passed  seventeen  years  in  fighting  with  my  passions,  as 
"  with  wild  beasts.  I  used  to  love  wine  extremely,  and  often 
"  I  had  not  even  Avater  to  quench  my  thirst.  I  was  tempted 
"  to  sing  the  infamous  songs  I  had  learnt ;  lastly,  I  was 
"  solicited  by  the  most  shameful  desires,  and  I  bore  in  my 
"  bosom  a  fire  that  consumed  me.  At  those  times  I  beat  my 
"  breast,  I  threw  myself  on  the  ground,  and  watered  it  with 
"  my  tears ;  at  length  I  had  recourse  to  the  Holy  Virgin,  my 
"  protectress,  who  has  always  supported  me.  My  clothes 
"  being  worn  out,  I  suffered  severely  from  the  heat  and  the 
"  cold,  and  often  I  fell  to  the  ground,  and  remained  without 
"  breath  or  motion.  I  have  endured  great  temptations  from 
"  the  devils."  As  she  from  time  to  time  made  use  of  passages 
from  the  Scripture,  Zosimas  asked  her  if  she  had  ever  studied, 
to  which  she  answered  with  a  smile,  "  Believe  me^  since  I 
"  crossed  the  Jordan,  I  have  never  seen  living  soul  till  this 
"  day,  not  so  much  as  any  brute  creature,  and  have  never 
"  learnt  any  thing ;  but  '  it  is  God  that  teacheth  men  know- 
"  '  ledge  \'  To  conclude,  ask  me  no  further  question,  and 
"  as  to  all  that  I  have  told  you,  I  conjure  you  by  Christ  our 
"  Lord  to  say  nothing  of  it  to  any  one,  till  God  shall  take 
"  me  out  of  this  world.  Do  only  wdiat  I  am  going  to  tell 
"  you.  Next  Lent  do  not  cross  the  Jordan,  according  to  the 
"  custom  of  your  monastery;  remain  in  the  hoiise,  and  in 
"  the  evening  of  Holy  Thursday,  take  the  Body  and  Blood 
"  of  Christ,  and  wait  for  me  on  the  bank  of  the  Jordan,  on 
"  the  side  that  is  inhabited;  for  I  have  not  received  the 
"  Sacred  Gifts  since  I  received  them  in  the  Church  of  St.  John, 
"  and  I  long  for  them  most  ardently." 

After  she  had  thus  spoken,  she  recommended  herself  to 
his  prayers,  and  ran  towards  the  innermost  desert.  Zosimas 
knelt  down  and  kissed  the  earth  where  she  had  placed  her 
feet ;  he  then  returned,  praising  God,  and  full  of  joy,  and 
repaired  to  the  monastery  like  the  others,  against  Palm 
Sunday.  During  all  that  year  he  dared  not  speak  of  Avhat 
he  had  seen,  waiting  with  impatience  for  the  following  Lent. 
The  rest  of  the  Monks  went  forth  as  usual :  but  he  was  seized 
with  a  fever,  according  to  the  Saint's  prediction,  who  had 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  .371 

told  liim  that  he  would  not  be  able  to  go  out,  though  he  A.  P.  421. 
should  wish  it.  Some  days  after  he  recovered ;  and  on  the 
Holy  Thursday  he  took  the  Body  and  Blood  of  oui'  Lord  in 
a  small  chalice,  and  a  few  figs,  dates,  and  lentils  ^  in  a  basket,  ['  fabse 
and  went  and  sat  himself  down  near  the  Jordan,  expecting  maceratse] 
the  Saint;  but  he  wondered  with  some  anxiety  how  she  was 
to  cross  the  river.  She  appeared  on  the  other  side,  and 
having  made  the  sign  of  the  cross  over  the  river,  she  came, 
walking  upon  the  water.  Astonished  at  this  miracle,  he 
would  have  bowed  before  her,  but  she  cried  out  to  him, 
"  What  would  you  do,  my  father,  you  who  are  a  Priest,  and 
"  carry  the  Divine  Mysteries  ?  "  She  then  desired  him  to 
say  the  Creed  and  the  Lord's  Prayer,  and  having  received 
the  Holy  Sacrament,  she  prayed  him  to  return  again  the 
next  year  to  the  ravine  where  he  had  first  found  her.  He 
entreated  her  on  his  part  to  accept  the  sustenance  he  had 
brought  her ;  she  took  only  three  lentils  with  the  tips  of  her 
fingers,  recommended  herself  to  his  prayers,  and  then  re- 
turned over  the  Jordan  in  the  same  manner  as  she  had 
come. 

The  next  year  Zosimas  went  forth  into  the  desert  accord- 
ing to  the  custom ;  and  when  he  came  to  the  ravine,  he  there 
found  the  Saint  stretched  out  dead,  and  bathed  her  feet  with 
his  tears.     Then  having  repeated  some  Psalms,  and  said  the 
bm'ial-service-  over  her,  as  he  Avas  doubting  whether  he  ought  ['  sepui- 
to  bury  her,  he  saw  written  on  the  earth  near  her  head,  deprecatio] 
"  Abbot  Zosimas,  here  bmy  the  body  of  the  poor  Mary,  and 
"  pra}'^  for  me  who  died  this  same  night  of  the  Lord's  Passion, 
"  after  I  had  received  the  Holy  INIysteries."     He  was  over- 
joyed at  having  learnt  the  Saint's  name;  but  he  knew  not 
how  he  should  dig  up  the  earth  ^,  if  a  lion  had  not  come  to  ['as  he  was 
make  the  grave.     He  buried  her,  praying  her  to  pray  for  the  tooisj 
whole  w  orld ;  and  on  his  return  to  the  monastery,  related  all 
that  he  had  seen  and  heard  of  this  holy  penitent.     He  died 
about  a  hundred  years  old,  and  an  author  of  the  time  wrote 
this  history  from  the  relation  of  the  Monks.     The  Church 
honoiu's  St.  Mary  the  Egyptian  on  the  second  day  of  April, 
and  St.  Zosimas  on  the  fom'th. 

The  Eastern  Church  enjoyed  peace  under  the  Emperor     '^^^'^■ 
Theodosius  the  Younger,  but  the  Christians  in  Persia  suffered  cution  in 

bo  Persia. 

2 


372  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

A.D.41J0-50.  a  cruel  persecution'.  A  Bishop  called  Audas,  or  Abdas,  in 
'  Theod.  other  respects  a  man  of  great  virtue,  hurried  on  by  an  indis- 
'  creet  zeal,  destroyed  one  of  the  temples  Avhere  the  Persians 
adored  the  fire.  The  King  having  heard  of  it  from  the  Magi, 
sent  for  Audas,  and  at  first  complained  of  it  gently,  and 
ordered  him  to  rebuild  the  temple ;  but  the  Bishop  refused 
to  comply,  and  the  King  threatened  him  with  the  destruction 
of  all  the  churches.  He  kept  his  word;  and  having  first 
caused  the  Bishop  to  be  put  to  death,  ordered  all  the 
churches  to  be  overthrown.  Theodoret,  in  relating  this 
narrative,  blames  the  Bishop  for  destroying  the  fire-temple, 
but  praises  him  for  suffering  martyrdom  rather  than  rebuild 
it.  "  For  to  me,^'  he  says,  "  it  seems  the  same  thing  as 
"  worshipping  the  fire,  to  build  a  temple  to  it."  Such  was 
the  origin  of  this  persecution,  which  had  already  become 
cruel  under  the  ninth  Consulate  of  Theodosius,  and  the  third 
«Chr.]Marc.  of  Coustautius  2,  that  is,  in  420,  and  which  lasted  altogether 

p    280  p  i  J  ^  <-j 

for  thirty  years.  King  Isdegerdes  began  it ;  after  his  death 
Gororanes,  or  Vararanes,  his  successor,  continued  it,  and  the 
son  of  the  latter  followed  in  the  same  course. 

The  torments  were  various  and  cruel;  the  hands  of  some 
of  the  Christians  were  flayed,  the  backs  of  others,  and  the 
faces  of  others,  from  the  forehead  to  the  chin.  The  perse- 
cutors split  canes  in  two,  applied  the  flat  sides,  and  covered 
the  whole  body  with  them;  they  next  bound  them  tightly 
with  cords  from  head  to  foot,  and  then  forcibly  drew  off  the 
canes  one  after  another;  so  that  they  brought  the  skin  off 
with  them.  They  dug  great  pits,  and  after  having  well 
plastered  them,  shut  up  in  them  a  number  of  large  rats ; 
then  they  threw  in  the  Martyrs,  bound  hand  and  foot,  so 
that  the  rats,  pressed  by  hunger,  gnawed  them  hj  degrees, 
without  their  being  able  to  defend  themselves.  These 
cruelties  did  not  prevent  the  Christians  from  running  to 
meet  death,  to  gain  eternal  life  thereby.  Four  Martyrs, 
Hormisdas,  Suenes,  Benjamin,  and  James,  are  recorded  in 
particular. 

Hormisdas  was  of  the  first  nobility  amongst  the  Persians, 
of  the  race  of  the  Achsemenidaj,  and  son  of  the  governor  of 
a  province.  The  King  having  heard  that  he  was  a  Christian, 
sent  for  him,   and  commanded  him  to  renounce  Christ  : 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  373 

Hormisdas   answered,   "  tliat   one   who   had   despised   God  a.d.42o-50. 

"  would  far  more  easily  despise  his  King,  who  was  but  a 

"  mortal  man."    The  King  took  from  him  all  his  wealth  and 

honours,  had  him  stripped  naked,  leaving  him  only  a  linen 

gu'dle ;  and  in  that  condition  ordered  him  to  drive  the  camels 

of  the  army  ^      Some  time  after,  looking  down  out  of  his  ['cf.Eu>eb. 

chamber,  he  saw  Hormisdas  burnt  with  the  sun,  and  covered  c^Y2!/^' 

with  dust;  and  remembering  the  high  station  of  his  father, 

he  called  him,  ordered  a  shirt  to  be  given  him,  and  said, 

"  Now  at  last  cease  from  your  obstinacy,  and  renounce  the 

"  Son  of  the  carpenter."      Hormisdas  tore  the  shirt,  and 

threw  it  at  him,  saying,  "  If  you  thought  by  this  costly  pre- 

"  sent  to  make  me  desert  my  religion,  keep  it,  with  your 

"  impiety." 

Suenes  was  master  of  a  thousand  slaves.  As  he  refused 
to  renounce  the  true  God,  the  King  asked  him  which  was 
the  worst  of  all  his  slaves,  and  on  him  he  bestowed  all  the 
rest  of  them,  as  well  as  Suenes  himself  and  his  wife,  whom 
he  compelled  to  marry  him :  but  Suenes  was  not  moved,  and 
continued  firm  in  the  faith. 

Benjamin  was  a  Deacon,  and  the  King  had  caused  him  to 
be  put  into  prison.  Two  years  after  there  came  a  Roman 
Ambassador  on  other  matters,  who,  on  learning  that  this 
Deacon  was  in  prison,  demanded  his  liberty.  The  King 
granted  it,  upon  condition  that  Benjamin  should  promise  not 
to  speak  to  any  of  the  Magi  on  the  Christian  religion ;  and 
the  Ambassador  promised  it.  But  Benjamin  said  it  was 
impossible  for  him  to  hide  that  talent  for  which  he  must 
render  an  account :  nevertheless,  as  the  King  knew  nothing 
of  his  refusal,  he  ordered  him  to  be  set  at  liberty.  Benjamin 
continued  to  convert  the  infidels.  At  the  end  of  a  year  the 
King  was  told  of  it ;  he  ordered  him  to  be  brought  before 
him,  and  commanded  him  to  renounce  his  God.  "  How 
"  would  you  treat  him,"  said  Benjamin,  "  who  should  re- 
"  nounce  his  obedience  to  you,  to  acknowledge  another 
"  King?"  "I  would  put  him  to  death,"  said  the  King. 
Benjamin  answered,  "  What  punishment  then  does  not  he 
"  deserve,  who  abandons  the  Creator,  to  pay  Divine  honours 
"  to  a  creature  like  himself?"  The  King  enraged,  ordered 
twenty  canes  to  be  sharpened  to  a  point,  and  had  them  forced 


374  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

A.D.420-50.  up  the  nails  of  liis  hands  and  feet :  and  as  he  despised  this 

torture,  he  ordered  another  pointed  cane  to  be  thrust  into 

the  most  sensitive  part  of  his  body ;  and  at  last  caused  him 

to  be  impaled  on  a  stake  rough  with  knots  on  all  sides,  and 

so  the  Martyr  expired. 

'  Niceph.        James,  after   being   a  Christian ',  had   returned   to   the 

'**■  ^'*' "^' Persian  religion,  out  of  complaisance  to  King  Isdegerdes; 

but  his  mother  and  wife  afterwards  brought  him  back  to 

Christianity.     The  King  was  so  provoked  at  it  that  he  had 

him  cut  piecemeal  at  the  joints  of  each  limb  :  first  his  hands, 

then  his  arms ;  afterwards  his  feet  and  legs ;  so  that  nothing 

remained  but  his  body  and  head;  and  as  he  still  confessed 

Christ,  they  at  last  cut  off  his  head. 

XXVII.        At  the  beginning  of  this  persecution,  towards  the  con- 

oniie  "^'""  elusion  of  the  reign  of  Isdegerdes,  the  Magi  procured  orders 

Saracens,    ^q  }^q  issucd  out  to  all  the  chicfs  of  the  Saracens,  subject  to 

Persia,  to  guard  the  roads,  and  to  apprehend  all  Christians, 

'  VitaS.     that  none  might  take  refuge  with  the  Romans^     Aspebetus, 

c.  18.  ap.    who  was  one  of  those  chiefs,  touched  with  compassion  for  the 

Gr.  Mon!  u.  Christians,  who  were  so  cruelly  treated,  not  only  did  not 

arrest  them,  but  actually  assisted  them  to  make  their  escape. 

Being  accused  of  it  to  Isdegerdes,  he  determined  to  go  over 

to  the  Romans  with  his  son  Terebo  and  all  his  family.    Ana- 

tolius,  who  was  then  governor  of  the  East,  received  him 

kindly,  and  gave  him  the  command  of  those  Arabs  who  were 

tributary  to  the  Romans. 

Terebo,  the  son  of  Aspebetus,  had  from  his  infancy  been 
■'  c.  19.  paralytic  in  one  half  of  his  body^ :  that  is  to  say,  all  over  his 
right  side,  from  head  to  foot.  After  he  had  come  with  his 
father  into  that  part  of  Arabia  which  was  subject  to  the 
Romans,  being  continually  afflicted  with  his  disease,  he 
*  c.  20.  said  to  himself  one  night  '*,  "  Terebo,  wliat  is  all  the 
"  art  of  physicians  ?  Where  are  the  imaginations  of  our 
"  Magi,  and  the  power  of  that  which  Ave  adore  ?  Where 
"  are  the  fables  of  the  astrologers,  their  enchantments  and 
"  charms  ?  All  this  avails  nothing,  if  it  be  not  God's 
"  pleasure/'  Having  made  these  reflections  he  began  to 
pray  to  God  with  tears,  and  said,  "  Great  God,  who  hast 
"  made  heaven  and  earth,  if  Thou  hast  pity  on  my  misery, 
"  and  deliverest  me  from  this  sad  disease,  I  will  become  a 


BOOK  XXIV.]        ECCLESIASTICAL  HISTORY.  375 

"  Christian,  and  renounce  all  pagan  superstition."     Having  A.D.420-rjO. 

spoken  thus,  he  fell  asleep ',  and  saw  a  Monk  Avitli  a  long  '  c  21. 

grey  beard,  who  asked  him  Avhat  ailed  him.     Terebo  told 

him  of  his  disease ;  the  Monk  answered,  "  Perform  what  you 

"  have  promised  to  God,  and  He  will  heal  you."     Terebo 

repeated  his  promise,  and  the  Monk  said  to  him^  "T  am 

"  Euthymius,  who  dwell  in  the  desert  of  the  East,  ten  miles 

"  from  Jerusalem,  in  the  ravine  to  the  south  of  the  road  to 

"  Jericho;  if  you  wish  to  be  healed,  come  to  me  without 

"  delay." 

Terebo  rose-,  and  told  the  dream  to  his  father,  who  im- "  c  19. 
mediately  took  him  Avith  him,  together  with  a  large  bod}^  of 
Arabs,  and  a  numerous  escort,  and  came  to  the  place  in- 
dicated in  the  dream,  where  lived  Euthymius  and  Theoctistus. 
The  Monks  who  lived  uuder  their  rule  were  alarmed  at  the 
sight  of  such  a  multitude  of  barbarians.  But  Theoctistus 
went  up  to  the  barbarians,  and  said,  "  What  seek  you  ?" 
They  answered,  "  We  seek  the  servant  of  God,  Euthymius." 
The  Abbot  Theoctistus  said  to  them,  "  He  speaks  to  nobody 
"  before  Saturday ;  he  is  in  seclusion."  Aspebetus  took 
Theoctistus  by  the  hand,  and  shewed  him  his  son,  who  spoke 
thus^ :  "  I  was  seized  with  this  disease,  while  I  was  in  Persia  ^  c.  20. 
"  long  since,  and  have  in  vain  tried  all  the  skill  of  the  phy- 
"  sicians,  and  all  the  superstitions  of  the  Magi :  on  the  con- 
"  trary,  my  evil  is  but  increased.  When  I  came  into  this 
"  country,  I  was  moved  by  God,  and  said  thus  and  thus  to 
"  myself."  He  then  related  his  reflections  and  his  dream, 
and  added,  "  I  pray  you,  therefore,  not  to  hide  from  me  the 
"  physician  to  Avhom  God  has  directed  me."  Theoctistus 
reported  all  this  to  Euthymius  in  his  retirement*;  and  <  c.  22. 
Euthymius  not  thinking  it  lawful  to  resist  the  divine  revela- 
tions, came  to  them  :  and  ha\dng  prayed  with  fervour,  he 
made  the  sign  of  the  cross  over  Terebo,  and  healed  him 
instantly.  The  barbarians,  in  astonishment,  bebeved  in 
Christ,^  and  falling  to  the  earth,  prayed  him  to  give  them  ^  c.  23. 
Baptism.  Euthymius  seeing  that  their  belief  was  sincere ", "  c.  24. 
had  a  small  font  made  in  a  corner  of  his  cavern,  and  having 
instructed  them,  baptized  them  all :  first,  Aspebetus,  whose 
name  he  changed  to  Peter;  and  then  Maris,  his  wife's  brother, 
who  were  the  two  chief  men  of  the  company,  and  the  most 


376  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

A.n.-i2o-'io.  distinguished  for  tlieir  wisdom  and  riclies.    Then  he  baptized 

Terebo  and  all  the  rest.     He  kept  them  forty  days  with  him^ 

to  instruct  and  confirm  them  in  the  faith,  and  then  dismissed 

them.     But  Maris,  Terebo's  uncle,  would  not  leave  these 

'  c.  25.       holy  Monks  ^     He   renounced  every  thing,  and   gave  his 

riches,  which  were  great,  towards  building  and  enlarging  the 

monastery,  where  he  passed  the  rest  of  his  days,  and  became 

a  great  servant  of  Gtod.    The  rumour  of  this  miracle  brought 

to  St.  Euthymius  a  great  number  of  persons  afflicted  with 

'  c.  26.       various  diseases,  who  were  all  healed- :  so  that  he  became 

celebrated  in  a  short  time,  and  his  reputation  extended  over 

all  Palestine  and  the  neighbouring  provinces. 

XXVIII.        St.  Euthymius  was  of  Melitene,  the  metropolis  of  the  lesser 

mence-       Armenia ;    his  father  Paul,  and  his  mother  Dionysia  were 

st?Euthy-  ™uch  distinguished  by  their  nobility  and  virtue^.     Having 

mius.  lived  long  together  without  children,  they  went  to  the  church 

[■»  uncier  ~  of  the  Martyr  St.  Polyeuctes*  near  the  city,  and  there  passed 

Valerian^    many  days  in  prayer.     One  night  they  saw  a  vision,  wherein 

Tiiiem.iii.]  it  was  twice  said  to  them,  "  Euthymeite,"  (that  is,  in  Greek, 

Ee  of  good  courage,)  "  you  shall  have  a  son  of  that  name, 

"  because  the  whole  Church  shall  recover  courage   at  the 

"  time  of  his  birth."     Accordingly  they  had  a  son,  born  in 

»  c.  3.         tlie  month  of  August,  in  the  fourth  Consulate  of  Gratian^, 

that  is,  in  the  year  377.     They  named  him  Euthymius,  and 

the  year  following  the  Emperor  Valens  died,  and  peace  was 

°  Fieury,     restored  to  the  Church^.     The  parents  of  Euthymius  devoted 

^^'  ^^'        liim  to  God  from  his  birth,  and  on  his  father's  death  his 

mother  offered  him  at  three  years  old  to  St.  Otreius,  Bishop 

'  c.  4.         of  INIehtene''.     He  baptized  him,  cut  off  his  hair,  made  him 

It^.^iI.'       K,eader,  brought  him  up  with  him  in  his  episcopal  lodgings, 

as  if  he  had  been  his  own  son,  and  ordained  the  mother 

"  c.  5.         Deaconess*.     He  had  the  child  instructed  by  two  excellent 

young  men  named  Acacius  and  Synodius,  then  Readers,  and 

»  c.  6.         afterwards  Bishops   of  Melitene  successively ".      Euthymius 

applied  himself  earnestly  to  the  study  of  the  Holy  Scriptures, 

and  to  the  celebration  of  Divine  Service,  exercising  himself 

in  every  virtue.     After  he  had  been  Avell  instructed,  and 

[1  6  -rrjui-    crone  through  all  the  degrees  of  the  ecclesiastical  functions, 

TkJwJT'    St.  Otreius'  ordained  him  Priest  of  the  church  of  Melitene, 

probably     j^^^f]  intiMisted  him  with  the  care  of  the  neighbouring  monas- 

7lOt   St.  o  ° 

Otreiu?] 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  377 

tei'ics,  because  from  his  infancy  lie  had  shewn  a  particular 
inclination  for  the  monastic  life.     From  the  day  of  the  Epi- 
phany^ to  Easter  he  used  to  retire  to  a  desert  mountain,  ['  tV/^e- 
where  was  afterwards  built   a  monastery  named  after  the  ^Xly^op- 
Ascension^  and  there  pass  the  Lent  in  solitude.  "^v"] 

At  the  age  of  nine-and-twenty",  that  is,  in  the  year  406,  *  c.  lo. 
finding  his  attention  too  much  occupied  by  the  care  of  the 
monasteries,  he  left  the  city  of  Melitene,  and  fled  to  Jeru- 
salem.    After  having  adored  the  Cross,  and  visited  the  holy 
plaoes,  he  conversed  with  the  hermits  of  that  country,  and 
retired  to  the  Laura  of  Pharan,  six  miles  from  Jerusalem^;  ^  Fieury, 
that  is,  into  a  cell  without  the  Laura ^.    He  possessed  nothing, 
and  got  his  living  by  making  mats.     He  contracted  a  par- 
ticular friendship  for  Theoctistus,  his  neighbour^:  and  they*  c  ii. 
every  j^ear  retired  together  into  the  desert  of  Cutila,  from 
the  octave  of  the  Epiphany  to  Palm-Sunday.     Euthymius 
had  been  now  five  years  at  Pharan^,  when  going,  as  usual,  ^  c  12. 
to  Cutila  with  Theoctistus,  they  found  in  the  desert  a  torrent 
very  deep  and  precipitous.    Examining  on  all  sides,  they  saw 
to  the  north  a  large  cavern,  to  which  they  climbed  with  diffi- 
culty.    But  when  they  reached  it,  they  believed  God  had 
prepared  the  place  for  them,  and  there  fixed  their  dwellings, 
living  on  the  herbs  they  met  with. 

Some  herdsmen  of  a  place  called  Lazarium,  driving  their 
flocks  of  goats,  found  the  two  hermits,  and  fled";  but  they"  c.  13. 
said  to  them,  "  Be  not  afraid,  brethren,  we  are  men  like  you, 
"  who  dwell  in  this  place  for  our  sins."  These  goatherds 
told  others  of  them,  and  from  that  time  the  inhabitants  of 
Lazarium  assisted  them^,  and  the  Monks  of  Pharan  having'  c.  I4. 
learnt  where  they  Avere,  went  and  visited  them.  Their  two 
first  disciples  were  Marinus  and  Luke,  who  afterwards  be- 
came the  founders  of  a  monastery,  and  the  instructors  of 
the  Abbot  Theodoras,  famous  in  this  desert.  In  this  way 
there  came  a  great  number  of  disciples  to  Euthjnnius ;  but 
he  left  to  Theoctistus  the  care  of  instructing  them,  that  he 
himself  might  live  more  in  retirement.     At  first  they  did 

s  A  Lnura  "  differed  from  a  Ccenn-  "  was    but   one  habitation,   where   the 

"  hinni   or   Community  in    this,   tliat    a  "  Monks  lived  in  society,  and  had  all 

"  Laura  was  many  cells  divided  from  "  things   in  common."     Bingh.   7.   2. 

"  each  other,  where  every  Monk  pro-  §  2. 
"  vided  for  himself;   but  a  Ccenobium 


378  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

not  intend  to  make  a  monastery  in  this  place,  but  only  a 
'  c.  15.       Laura,  as  at  Pharan^     However,  seeing  that  at  night  they 
could  not  go  up  to  the  grotto,  which  they  made  their  church, 
so  difficult  was  the  approach  to  it,  they  built  a  monastery 
below ;    but    Euthymius    continued    to    live    in    the    cave. 
Amongst  the  instructions  he  gave  them,  he  recommended  to 
"  c.  16.       them  manual  labour,  saying^,  "It  is  ridiculous  that  while 
"  secular  persons  work  laboriously  to  support  their  wives  and 
"  children,  to  offer  to  God  their  first  frviits,  to  bestow  alms 
"  according  to  their  power,  and  to  pay  tribute,  we  on  the 
"  contrary  should  profit  by  the  labour  of  others,  without  pro- 
"  viding  for  ourselves,  at  least  for  our  own  subsistence." 
XXIX.         The  Christians  of  Persia  finding  themselves  persecuted, 
^eiMan      j^^^  rccourse  to  the  Romans,  imploring  them  not  to  suffer 
A.  D.  421.  w^Q^  to  be  destroyed^.     Atticus  received  them  favourabl}^, 
'  and  informed  the  Emperor  Theodosius  of  it,  who  had  also 
other  causes  of  complaint  against  the  Persians.    Accordingly 
when  their  King  sent  to  demand  back  the  fugitives,  the 
Romans  told  them  they  would  not  restore  them;  that  they 
were  resolved  to  run  all  hazards  for  their  religion ;  and  that 
they  would  rather  have  a  war  with  the  Persians,  than  leave 
the  Christians  to  perish.     War  was  therefore  declared;  the 
Romans  had  the  advantage  in  it,  and  gained  a  great  victory 
over  the  Persians ;  the  news  of  which  was  brought  to  Con- 
stantinople on  Tuesday  the  eighth  of  the  ides  of  September, 
in  the  Consulate  of  Eustathius   and  Agricola,  that  is,  the 
"  Chr.        sixth  of  September,  421'^.     At  last  the  Persians,  after  many 
p.*^3i3.  c.   losses,  were  obliged  to  accept  the  peace  they  had  refused, 
^'^280^^'^'^  which  was  accordingly  concluded  in  the  thirteenth  Consulate 
*  Socr.7.20.  of  Honorius,  and  the  tenth  of  Theodosius ;  that  is,  in  42 P. 
p.  281.  ^^^'      ^^'^^^  war  gave  occasion  to  a  memorable  action  of  Acacius, 
» Socr.7.21.  Bishop  of  Amida,  upon  the  frontiers  of  Persia".    The  Romans 
had  taken  about  seven  thousand  prisoners,  Avhom  they  Avould 
not  restore,  and  who  were  perishing  by  famine.     The  King 
of  Persia  was  much  enraged  at  it.     Then  Acacius  assembled 
his  clergy,  and  spoke  thus  to  them ;  "  Our  God  has  no  need 
"  either  of  dishes  or  cups,  seeing  that  He  neither  eats  nor 
"  drinks :  since  then  our  Church,  through  the  liberality  of 
"  her  members,  is  possessed  of  a  great  number  of  gold  and 
"  silver  vessels,  we  ought  to  make  use  of  them  to  ransom  and 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  379 

"  support  these  captive  soldiers."     Accordingly,  he  had  the  a.  d.  421. 
vessels  melted  down  \  paid  the  ransom  of  the  Persians  to  the  ['  v.  Supr. 
Roman  soldiers,  supplied  them  with  provisions  and  neces-  not.  e.] 
saries  for  their  journey,  and  sent  them  home  to  their  King ; 
who  admired  that   action,  and  confessed  that  the  Romans 
knew  how  to  conquer  by  generosity,  as  well  as  valour.     He 
desired  to  see  the  Bishop  Acacius,  and  the  Emperor  Theo- 
dosius  granted  it. 

Several  miracles  are   related  to  have  happened  on   the     xxx. 
occasion  of  this  war ;  and  the  success  of  it  is  attributed  to  the  of  Theodo- 
virtues  of  Theodosius^    Pulcheria,  his  eldest  sister,  had  taken  Younger. 
very  great  care  of  his  education,  though  she  was  only  two '  Socr.7.18. 
years  older  than  himself^.     She  was  not  yet  fifteen  when  she  Hist.  5.  37. 
devoted  her  virginity  to  God,  and  persuaded  her  two  sisters      °^'  ^" '' 
to  do  the  same,  in  order  that  they  might  give  no  occasion 
to  rivalry  or  rebellion,  by  the  admission  of  any  other  man, 
besides  the  Emperor,  into  the  royal  household.     And  for  a 
public  testimonj^  of  her  vow,  she  offered  in  the  church  of 
Constantinople  a  gold  table  for  an  Altar,  set  with  jewels  of 
wonderful  workmanship,  with  an  inscription  on  the  front  of 
it,  setting  forth  the  occasion  of  the  offering.    In  415,  when  she 
was  about  sixteen^,  the  Emperor  her  brother  associated  her  in  [*  or  2.3. 
the  empire,  and  declared  her  Augusta^ ;  a  thing  hitherto  un-  22".  "is^^' 
precedented.    She  governed  the  empire  of  the  East  with  great  Tchr. 
wisdom,  adopting  wise  counsels,  and  giving  orders  herself  for  ^^^.^^^^• 
the  prompt  execution  of  her  resolutions.    For  she  both  spoke 
and  wrote  perfectly  well  in  Latin  and  Greek.     But  she  gave 
the  honour  of  every  thing  to  her  brother ;  and  she  had  him 
instructed  in  a  manner  suitable  to  his  rank.     He  learnt  fi'om 
the  best  masters  the  exercises  of  riding,  of  the  use  of  arms, 
and  other  similar  accomplishments.     She  herself  taught  him 
to  appear  in  public  with  gravity  and  dignity ;  to  regulate  his 
walk  and  his  countenance ;  to  put  proper  questions ;  to  ap- 
pear gentle  or  terrible,  as  the  occasion  demanded. 

She  was  not  less  careful  to  inspire  him  with  piety,  accus- 
toming him  to  pray  often,  to  frequent  the  churches,  and 
adorn  them  with  valuable  presents ;  to  honour  Bishops,  and 
true  Monks,  and  other  vii-tuous  persons ;  and  to  be  upon  his 
guard  against  novelties  in  religion.  He  completed  the  de- 
struction of  the  idol  temples,  and  the  abolition  of  idolatry  ^\  "  Tiicod._ 


380  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

'Soor.7.22.  The  palace  was  regulated  like  a  monastery'.     The  young 
Emperor  rose  very  early  to  sing  with  his  two  sisters^  alter- 
|2  auTirpd-  nately^,  the  praises  of  God.    He  knew  the  Holy  Scripture  by 
l"oll{''^'      heart,  and  conversed  sensibly  on  it  with  the  Bishops.     He 
had  a  library  of  the  sacred  books,  and  of  all  the  interpreters 
of  them.     He  fasted  often,  and  especially  on  Wednesdays 
and  Fridays ;  patiently  bore  heat  and  cold,  and  had  nothing 
of  the  delicacy  of  a  Prince  born  in  the   purple ;    among 
other  things,  his  patience  and  sweetness  of  temper  are  com- 
mended.    He  granted  to  Asclepiades,  Bishop  of  the  Cher- 
['  in  sonese^,  the  pardon  of  several  criminals  who  were  imprisoned 

Gotiiof!]     for  having  taught  the  barbarians  the  art  of  ship -building''. 
TH*' 40*de'  ^^  ^^J  criminal  had  been  condemned  to  death,  he  used  to 
paen,  24.      grant  him  his  pardon,  even  before  he  went  out  of  the  gates 
of  the  city :  for  the  executions  took  place  without  the  city. 
And  when  asked  the  reason  of  his  clemency,  he  answered, 
"  It  is  very  easy  to  put  a  man  to  death,  but  God  only  can 
»  Cod.  Th.  "  recall  him  to  life."     He  made  a  law  ^  to  restrain  even  the 
de  Spect.5.  Jews  and  pagans  from  the  spectacles  of  the  theatre  and 
circus  through  all  the   cities  of  the  Empire,  on    Sunday, 
Christmas-day,  the  Epiphany,  Easter-day,  and  during  the 
Quinquagesima,  that  is  to  say,  from  Easter  to  Whitsuntide, 
and  on  the  feasts  of  the  Apostles'^;  even  though  they  should 
fall  on  those  days  which  were  celebrated  in  honour  of  him- 
self; as,  for  instance,  on  his  birthday.     This  law  is  of  the 
first  of  February,  425. 

He  renewed  the  laws  of  his  predecessors  against  heretics, 
including  the  Novatians  by  name  among  them  j  and  that  by 
«  Cod.  Th.  three  laws,  all  issued  in  the  year  423^.     The  same  year  he 
de  Hffir.59,  made  three  other  laws  in  favoru*  of  the  Jews,  to  repress  the 
''ib^iTits  indiscreet  zeal  of  the  Christians^     He  forbade  their  syna- 
de  Jud.  26,  gogucs  to  bc  taken  from  them,  or  despoiled  of  their  orna- 
ments ;  but  he  also  prohibited  them  from  building  new  ones  ; 
and  confirmed  the  prohibition  against  circumcising  Cliris- 
Mbid.Tit.9.  tians,  or  having  them  as  slaves^.     He  forbade  the  Christians 

Ne  Christ. 

mane.  4. 

h  The  words  which  Fleury  appears  stood  by  Godefroy,  not  as  intimating 

to   be   here   translating  —  "  tiuinqua-  the   Festivals  of  the  Apostles,  but  as 

"  gesimas  diebus, quo  tempore  alluding  to  the  custom  of  reading  the 

"  et  commemoratio  ApostoUcee  Passio-  Acts  of  the  Apostles  in  the  season  be- 

"  7iis,  totius  Christianitatis  magistrse,  a  tween    Easter  and  Whitsuntide.     See 

"  cunctis  jure  celebratur" — are  under-  Bingh.  20.  6.  §  1.  and  14.  3.  §  3. 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  381 

to  abuse  the  authority  of  rehgion  to  the  commission  of  any 

violence  against  the  pagans,  as  well  as  against  the  Jews,  so 

long  as  they  remained  quiet ;  or  to  take  any  thing  from  them, 

under  penalty  of  a  fourfold  restitution'.     To  conclude,  he'  Cod.  tii. 

confirmed  the  constitutions  against  the  heathens,  reducing,  de  pag!  24. 

however,  the  penalty  of  death  against  those  who  sacrificed 

to  idols,  to  banishment,  mth  confiscation  of  goods-.     These  nbid.1.23. 

three  laws  are  of  the  same  year,  433. 

It  is  to  this  zeal  for  religion,  and  to  the  other  virtues  of 
Theodosius  the  Younger,  that  the  historians  of  the  age, 
Socrates,  Sozomen,  and  Theodoret,  ascribe  his  prosperity  and 
liis  \ictories^.  However,  they  seem  to  have  yielded  a  little  ^  Theod. 
to  the  inclination  so  common  among  writers,  to  praise  the 
reigning  prince,  and  conceal  his  faults;  for  the  sequel  will 
shew  us  that  Theodosius  was  Aveak,  ruled  by  others,  and 
easily  prejudiced.  Theodoret  himself  relates  an  action  of  his, 
which  rather  indicates  a  frivolous  scrupulosity  than  a  sound 
religious  spu'it  * ;  an  over-bold  Monk  sued  to  him  for  a  *  ibid.  37. 
favour,  and  when  it  was  refused  him  more  than  once,  he  ex- 
communicated the  Emperor,  and  withdrew.  The  Emperor 
returned  to  the  palace,  and  when  the  hour  of  repast  arrived, 
and  the  company  were  assembled,  he  declared  that  he  would 
eat  nothing  till  he  was  absolved  from  this  excommunication, 
and  accordingly  sent  to  the  Bishop  and  besought  him  to  order 
this  Monk  to  absolve  him.  The  Bishop  sent  him  word  that  he 
was  not  bound  to  regard  the  excommunication  of  any  chance 
person,  and  that  he  himself  pronounced  him  absolved  from 
this;  but  the  Emperor  was  not  satisfied  till  the  Monk  had 
been  found,  after  a  long  search,  and  had  readmitted  him  into 
communion  with  him. 

Theodosius    was    twenty    years    old    when    he    married  a.  d.  421. 
Athenais,  the  daughter  of  an  Athenian  philosopher  named 
Leontius,  or  Heraclitus  ^      He   made   this    choice   by   the  »  Chr. 
advice  of  Pulcheria,  his  sister,  from  the  consideration  of  her  an.*420,&c. 
beauty  and  her  wit :  for  her  father  had  given  her  an  excellent  ^;,p/*7  .,] 
education,  but  had  disinherited  her;   and  she  had  come  to  Chr.  Mar- 
Constantinople  to  get  the  will  set  aside,  and  complain  against 
her  two  brothers,  who  insisted  upon  its  validity.     She  was  a 
pagan ;  but  before  she  was  married  to  the  Emperor,  she  was 
baptized  by  the  Bishop  Atticus,  who  changed  her  heathen 


382  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

A.  D.  421.  name  into  that  of  Eudoxia;  for  Athenais  was  derived  from 
Athene^  which  iu  Greek  signifies  Minerva.     The  Emperor 
espoused  her  in  the  month  of  Desius,  on  the  seventh  of  the 
ides  of  June,  under  the  Consulate  of  Eustathius  and  Agri- 
cola,  that  is,  on  the  seventh  of  June,  A.  D.  431  :  and  two 
years  after,  on  the  second  of  January,  423,  he  caused  her  to 
be  declared  Augusta.     So  far  was  she  from  entertaining  any 
resentment  against  her  brothers,  that  she  raised  them  to  high 
employments,  as  the  persons  who  had  been  the  occasion  of 
her  elevation. 
XXXI.         The  Emperor  Theodosius,  a  little  after  his  marriage,  pub- 
tion^onhe  hslied  a  decree  against  the  authority  of  the  Pope  in  Illyricum, 
Pope  in      ^}jg  occasion  of  which  was  as  follows.     Perigenes,  who  had 

Illyricum.  _  _  ,  . 

A.  D.  419.  been  born  and  baptized  at  Corinth,  having  successively  gone 
through  all  the  clerical  orders,  was  ordained  Priest,  and  lived 
a  long  time  in  this  condition  with  the  utmost  integrity. 
The  see  of  Patrse  fell  vacant,  and  the  Bishop  of  Corinth 
ordained  Perigenes  Bishop ;  but  the  people  refused  to  receive 
him,  and  he  returned  to  Corinth.     A  short  time  after  the 
Bishop   of    Corinth   died,    and   the   Corinthians   demanded 
Perigenes  for  their  Bishop,  by  a  petition  which  they  sent  to 
Pope  Boniface.     The  Pope  was  unwilling  to  decide  in  the 
matter  till  he  had  received  the  letters  of  Rufus,  Bishop  of 
Thessalonica,  who  exercised  the  authority  of  the  Holy  See 
over  Achaia  and  JNIacedonia.    For  all  Illyricum  had  originally 
made  part  of  the  Western  empire;   and  the  division  into 
Eastern  and  Western  Illyricum,  which  had  taken  place  under 
Arcadius,   had   caused   no    alteration    in    the    ecclesiastical 
'  V.  Tho-    government  K      The  Pope   had  always  exercised   authority 
DiSp.       over  all  Illyricum,  and  he  had  devolved  it  on  the  Bishop  of 
Pars  1.        Thessalonica,  as  appears  by  the  letters  of  Damasus,  Siricius, 
c.  18.  §  6.  and  Innocent.     Pope  Boniface   therefore   wrote   to  Rufus, 
22.  [and'     sending  him  the  petition  of  the  Corinthians,  and  testifying 
"  CoHect.    liis  own  approbation  of  the  election  of  Perigenes  '^.     Rufus 
Hoistein.     published  the  contents  of  the  Pope's  letter,  and  most  of  the 
Rom.  3.      Bishops  assented  to  it,  but  some  opposed  it ;  however,  the 
iv.  p.  1702.  Pope  would  resolve  upon  nothing  till  he  had  received  advice 
s  "'■'/yog"'-*  from  Rufus,  and  did  not  even  write  to  Perigenes  himself^, 
(p.  753.)     jjis  second  letter  to  Rufus  is  dated  the  nineteenth  of  Sep- 
tember, A.D.  419.  At  last,  the  Pope  having  received  an  answer 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  383 

from  Rufus  in  accordance  with  liis  intentions,  confirmed  tlie  a.  p.  419. 
election ' ;   and  Perigenes,  by  his  order,  was  placed  in  the  '  Ep.  ad 
metropolitan   see  of  Corinth,  which   he   preserved   till   his  jMac^d. 
deaths  i^|;i,P- 

The  Bishops,  who   had  opposed  this  election,   and  who  (p-  "3fi_;) 
unwillingly  endured  the  authority  of  the  Pope  in  any  part  of  A.  D.  421.' 
the  Eastern  Empire,  obtained  from  the  Emperor  Theodosius 
a  decree,  dated  the  fourteenth  of  July,  421  ^;  in  which,  under  ="  Cod.  Th. 
the  plea  of  observing  the  ancient  canons,  he  ordains,  that  if  oe  Episc." 
any  difficulty  shall  arise  in  Illyricum,  it  shall  be  referred  to  ^^^  J^^^  ^ 
the  assembly  of  Bishops,  not  without  the  intervention  of  the  T'^-  2- 

,   '■  .  (le  Sacr. 

Bishop   of  Constantinople,  who    enjoys   the   prerogative   ofEccies.  6. 

ancient  Rome.  Thus  the  Emperor  claimed  the  power  of 
transferring  to  the  Bishop  of  Constantinople  that  super- 
intendence over  the  Bishops  of  Illyricum  which  Avas  then 
possessed  by  the  Bishop  of  Thessalonica,  as  the  delegate  of 
the  Holy  See. 

Pope  Boniface  having  received  notice  of  this  innovation,  a.  D.  422. 
and  also  that  the  Bishop  of  Constantinople  had  summoned  a 
Council  to  meet  at  Corinth  to  inquire  into  the  ordination  of 
Perigenes,  wrote  three  letters^;  the  first  to  Rufus  of  Thessa-  ^  Concii.iv. 
lonica,  whom  he  orders  not  to  yield  to  those  who  wish  to  (viii,p.754.) 
intrude,  and  acquire  to  themselves  a  dignity  to  which  they 
have  no  claim ;  meaning  the  Bishop  of  Constantinople.     He 
particularly  orders  Rufus  to  take   cognizance  of  the   aff'air 
of  Perebius,  Bishop  of  Pharsalia,  who  had  applied  for  the 
assistance  of  the  Holy  See.     The  second  letter  is  addressed 
to  the  Bishops  of  Thessaly  *,  and  its  object  is  to  exhort  them  *  p.  1705. 
always  to  acknowledge  Rufus  for  their  head.    In  this  letter  he 
excommunicates  Pausianus,  Cyriacus,  and  Calliopus,  reserving 
however  to  Rufus  the  power  of  interceding  in  their  favour; 
but  he  unreservedly  deposes  Maximus  from  the  Episcopate,  in 
consequence  of  an  irregularity  in  his  ordination. 

The  third  letter  is  addressed  to  the  Bishops  of  Macedonia, 
Achaia,  Thessaly,  Epirus,  Prsevalis,  and  Dacia",  that  is,  to  «  p.  1706. 
the  Council  that  was  to  assemble  at  Corinth,  to  hear  the  v^Baudr. 
cause  of  Perigenes,  notwithstanding  it  had  been  before  decided 
by  the  Holy  See.  The  Pope  complains  in  the  strongest 
terms  of  this  intention,  and  says,  "  What  Bishop,  after  this, 
"  could  give  orders  for  the  meeting  of  such  an  assembly  ? 


384  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  P.  422.  "  If  you  read  the  canons/^  he  continues,  "  you  will  there 
"  find  which  is  the  second  see  after  the  Church  of  Rome,  and 
"  which  the  third ;  these  great  Churches  of  Alexandria  and 
"  Antioch  maintain  their  dignity  by  virtue  of  the  canons, 
"  with  which  they  are  well  acquainted.  They  have  had 
"  recourse  to  the  Church  of  Rome  in  matters  of  more  than 
"  common  importance,  as  in  the  case  of  Athanasius^  and  that 
"  of  Flavian  of  Antioch.  For  which  reason  I  forbid  you  to 
''  meet  together  to  call  in  question  the  ordination  of  Peri- 
"  genes.  But  if  he  be  accused  of  having  committed  any 
"  crime  since  he  was  established  in  his  see  by  our  authoritj'-, 
"  our  brother  Eufus,  together  with  such  others  as  he  shall 
"  choose  to  assist  him,  will  take  cognizance  of  it,  and  report 
'^  the  whole  to  us."  He  again  recommends  them  to  obey 
Rufus  in  all  things,  and  threatens  all  who  may  persist  in  this 
attempt,  with  separation  from  the  communion  of  the  Holy 
See.  These  tliree  letters  are  all  of  the  same  date,  the  fifth 
of  the  ides  of  March,  under  the  thirteenth  Consulate  of 
Honorius,  and  the  tenth  of  Theodosius,  that  is,  the  eleventh 
of  March,  422.  Severus,  Notary  of  the  Holy  See,  was  the 
bearer  of  them. 

Pope  Boniface  also  sent  a  deputation  to  the  Emperor 
Honorius,  to  entreat  him  to  maintain  the  ancient  privileges 
of  the  Church  of  Rome;  and  Honorius  wrote  on  this  subject 

'  p.  170P.  to  Theodosius,  who  complied  with  his  desire  ^  His  answer  to 
Honorius  imports  -,  that  without  regarding  what  the  Bishops 
of  Illyricum  may  have  insidiously  obtained,  the  ancient  pri- 
vileges of  the  Church  of  Rome  shall  be  observed  according 
to  the  canons,  and  that  he  has  given  orders  to  the  Praetorian 
Praefects  to  see  them  put  in  execution.  This  ordinance  of 
Theodosius  is  preserved  in  the  archives  of  the  Church  of 
Rome,  but  not  in  the  codes,  that  were  since  compiled  by 
order  of  Theodosius,  or  even  of  Justinian;  which,  on  the 
contrary,  have  retained  the  decree  annulled  by  this  latter 
ordinance,  as  being  advantageous  to  the  city  of  Constantinople, 
where  these  codes  Avere  compiled.  We  see  by  the  Avliolc 
conduct  of  Boniface  in  this  affair,  how  vigorously  the  Popes 
even  in  that  age  opposed  the  encroachments  of  the  Bishops 
of  Constantinople,  the  consequences  of  which  they  foresaw. 
But  Boniface,  in  opposing  this  decree,  attacks  none  expressly 


(p.  759.) 
»  p.  1710 
(p.  759.) 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  385 

but  the  Bisliops  of  Illyricum,  without  naming  the  Bishop  of  A.  D.  422. 
Constantinople,  or  complaining  of  the  Emperor  of  the  East. 

The   same  year  Boniface  repressed   an  encroachment  of 
Patroclus  of  Aries  in  Gaul;  who  had  ordained  at  Luteva,  a 
place  without  the  limits  of  his  jurisdiction,  a  person  whom 
neither  the  clergy  nor  the  people  of  the  city  desired  for  their 
Bishop  ',     They  complained  of  it  to  the  Pope;  and  he  wrote  '  Bonif. 
to  Hilary,  Bishop  of  Narbonne,  the  Metropolitan  of  the  pro-  ConciU  ii? 
vince,  and  sent  him  at  the  same  time  the  petition  of  the  nV' 0^395  > 
clergj'  and  people  of  Luteva,  with  orders  to  go  to  the  spot, 
and  there  ordain  a  Bishop  according  to  their  desire,  as  well 
in  \Tirtue  of  his  own  right  as  Metropolitan,  as  by  the  authority 
of  the  Holy  See.     All  this  was  supported  by  the  sixth  canon 
of  Nicaea,  which  preserves  the  rights  of  the  Metropolitans  in 
every  province.     This  letter  is  dated  the  ninth  of  February, 
A.D.  422. 

A  little  after  this,  in  the  same  year,  422,  Pope  Boniface  xxxii. 
died,  after  having  held  the  Holy  See  for  three  years  and  Boniface : 
eight  months  -.  He  forbade  any  woman  or  nun  ^  to  touch  or  pope*^'"° 
wash  the  sacred  Palla,  or  Altar-cloth,  which  office  he  confined  ^  v.  Prajf. 
exclusively  to  the  ministers  of  the  Church.  And  also  that  209.^'  "^ 
no  slave,  or  person  liable  to  serve  in  municipal  offices,  or  any  QhrVro" 
other  kind  of  employment,  should  be  ordained  Clerk.    He  held  p-  650. 

...  T.  .        n  ,       ,.  T^  T  T.I    Chr.  Mar- 

an  ordination  at  Rome  m  the  month  of  December,  at  which  cell.  p.28o. 
he  ordained  thirteen  Priests,  three  Deacons,  and  thirty-six  Lib.pJntif. 
Bishops   for    several   places.     He   built    an    oratory  in   the  ^^iggo^ " 
cemetery  of  St.  Felicitas,  and  adorned  her  monument,  and  (i^p-ssr.) 
that  of  St.  Snvanus ;  where  he  set  a  patten'*  of  twenty  pounds  [^patenam] 
weight;  a  vase^  weighing  thirteen  pounds;  two  small  chahces'',  ['  scy- 
of  four  pounds  weight ;  and  three  crowns  or  circles  for  lamps,  [<=  caiices] 
of  fifteen  pounds,  which  amount  to  eighty-four  silver  marks  ^ ;  ['39  lbs. 
for  each  of  these  pounds  contains  twelve  ounces.     He  was  pois] 
buried  in  the  same  place,  near  the  body  of  St.  Felicitas,  on 
the  eighth  of  the  calends  of  November,  that  is,  on  the  twenty- 
fifth  of  October ;  and  the  Holy  See  remained  vacant  for  nine 
days.     An   ancient  epitaph  informs  us  that  Pope  Boniface 
died  at  an  advanced  age*;  that  he  had  served  the  Holy  See  "Ap. Baron. 
from  his  earliest  years ;  that  he  healed  the  schism  by  his  §  s. 
gentleness  and  clemency,  and  that  he  relieved  the  city  of 
Rome  during  an  unfruitful  year.     Some  Clerks  and  Priests 
c  c 


386  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

A.  D.  422.  vvislied  to  recall  Eulalius,  who  had  disputed  the  Pontificate 

with  him ;  but  he  refused  to  return  to  Eome,  and  continued 

in  his  retirement  in  Campania,  where  he  died  at  the  end  of 

'Chr.Prosp.  ^^^  J^ar.     Nine  days  after  the  death  of  Boniface,  that  is,  the 

P-, •'^'-        third  of  November,   Cffilestine   was    unanimously    elected'. 

Chr.  ]\Iar-  •"  .  -^ 

cell.  p.  281.  He  was  a  Roman  by  birth,  a  son  of  Priscus,  and  he  possessed 
209^81. 261.  the  Holy  See  for  nine  years  and  ten  months.  He  is  reckoned 
f,'^^'-       the  forty-first  Pope. 

XXXIII.  The  year  following,  A.D.  423,  the  Emperor  Honorius  died 
Honorius:  of  a  dropsy.  Under  the  Consulate  of  Marianus  and  Asclepio- 
n^nln  dotus,  on  the  eighteenth  of  the  calends  of  September,  that  is, 
Emperor,  the  fifteenth  of  August;  after  having  reigned  twenty-eight 
years  from  the  death  of  Theodosius  his  father,  and  lived 
*Socr.7.22.  thirty-nine  in  alP.  A  year  before,  he  had  banished  Placidia 
ap.  Phot,  his  sister  from  Ravenna,  Avliere  he  held  his  court ;  and  she 
ciir  Prosp  ^^^  ^^^  ^'°^'  refuge  to  Constantinople  with  her  chilcben.  Before 
p.  651.       the  news  of  Honorius^  death  arrived  there,  John,  Primicerius 

Philost.  12.  ■*  . 

13.  of  the  Notaries,  or  chief  Secretary,  procured  himself  to  be 

acknowledged  at  Ravenna,  where  he  reigned  a  year  and  a 
half,  supported  by  Castinus,  the  Magister  Militum.  He 
endeavoured  also  to  get  himself  acknowledged  in  Africa,  but 
was  opposed  by  Count  Boniface,  who  with  great  fidelity  sup- 
ported the  party  of  the  Princess  Placidia  and  her  children. 
They  were  also  assisted  by  the  Emperor  Theodosius,  who 
caused  the  young  Valentinian,  son  to  Placidia  and  Constan- 
A.  D.  425.  tins,  to  be  declared  Csesar.  Theodosius  sent  a  body  of  troops 
into  Italy ;  John  was  defeated  and  killed  in  July,  425 ;  and 
Valentinian  the  Third,  who  was  not  yet  seven  years  old,  was 
acknowledged  Emperor  of  the  West,  on  the  tenth  of  the 
calends  of  November,  under  his  own  first  Consulate,  and  the 
eleventh  of  Theodosius,  that  is,  on  the  twenty-third  of  October 
['  socr.  7.  of  the  same  year,  425  ^. 

V.  Vales.  I^  t^^^^  y^^^  several  laws  were  published  in  his  name,  in 
*^cLi  Th  f^^o^^  of  the  Church.  The  first'*,  dated  the  sixth  of  July, 
16.  Tit.  2.    and  addressed  to  George,  Proconsul  of  Africa,  confirms  the 

de  Episc. 

46.  et  Tit. 5.  privileges  of  the  Church,  and  the  penalties  against  heretics. 

6  Tit^'2.  de  '^^16  second,  directed  to  Bassus''',  restores  the  privileges  of  all 

Episc.  47.   the  Churches,  which  had  been  annulled  by  the  tyrant,  that  is 

to  say,  by  John ;  and  particularly  the  right  of  the  clergy 

not  to  be  prosecuted  before  the  secular  judges,  but  to  be 


25 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  387 

judged  by  the  Bishops.     By  the  same  law  it  is  enacted  that  a.  d.  425. 
all  heretics  and  schismatics  shall  be  banished  from  the  cities'. '  Tit.  5.  de 
Another  law,  of  the  seventeenth  of  July  of  the  same  year  ^,  2  ibid.  i".  62. 
enacts  the  same  thing  for  Rome  in  particular,  against  those 
who  withdraw  themselves  and  seduce  the  people  from  the 
communion  of  the  Pope.     This  was  the  remainder  of  the 
schism  of  Eulalius,  which  revived  again  after  the  death  of 
Pope  Boniface. 

In  the  beginning  of  St.  Cfelestine's  Pontificate,  St.  Au-   xxxiv. 
gustine  wrote  to  him  concerning  Anthony  of  Fussala,  who  Anthony  of 
had  appealed  to  the  Holy  See  \     Fussala  was  a  small  town,  a"  ek' 423. 
situated   at   the  extremity  of  the  diocese   of  Hippo,  in  a  ^  Ep.  209. 
district  which  contained  very  few  Cathohcs:  so  few  indeed  that '''  •  ^'^'-  »  2. 
there  was  not  even  one  in  the  town  itself;  and  the  rest  of 
the  country,  though  thickly  inhabited,  was  full  of  Dona,tists. 
All  these  parts  were  reunited  to  the  Church,  though  not 
without  great  toil  and  danger :  insomuch  that  the  Priests 
whom  St.  Augustine  first  sent  there,  were  stripped,  beaten, 
maimed,  blinded,  or  murdered.     The  town  was  forty  miles, 
that  is,   above  thirteen  leagues,  distant  from  Hippo ;    and 
St.  Augustine  found  the  distance  too  great  for  him  to  bestow 
on  it  the  attention  necessary  for  the  government  of  these 
new  Catholics,   and   the  conversion  of  the   few  remaining 
Donatists.    He  therefore  resolved  to  estabHsh  a  Bishop  there, 
though  there  had  not  been  one  hitherto  * ;  and  accordingly '  §  a 
sought  for  a  proper  person,  who  understood  the  Punic  lan- 
guage, and  found  a  Priest,  whom  he  appointed  to  undertake 
that  office.     He  then  wrote  to  the  Primate  of  Numidia,  to 
desire  him  to  come  and  ordain  himj  but  when  all  was  in 
readiness,  the  Priest  on  whom  St.  Augustine  had  depended, 
suddenly  failed  him,  and  could  never  be  induced  to  allow 
liimself  to  be  ordained  Bishop. 

St.  Augustine  could  not  make  up  his  mind  to  defer  the 
ordination,  and  to  send  back  the  Primate  without  doing  any 
thing ;  for  he  was  a  venerable  old  man,  and  had  come  with 
much  exertion  from  a  great  distance.  He  therefore  presented 
for  Bishop  of  Fussala  a  young  man,  named  Anthony,  whom 
he  had  brought  up  from  childhood  in  his  monastery;  but 
who  had  no  higher  office  than  that  of  Reader,  and  was  not  yet 
sufficiently  tried  in  the  ministry  of  the  Church.      However, 


388  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  P.  42.3.  the  people  of  Fussala  received  him  with  entire  submission, 
and  he  was  ordained  Bishop.    But  he  conducted  himself  very 

'  §  4.  ill  1^  and  the  scandal  became  so  great,  that  his  flock  accused 
him  before  St.  Augustine  and  a  Council  of  Bishops,  of  exer- 
cising an  insupportable  tyranny,  of  extortion,  and  of  various 
acts  of  oppression.  There  were  even  certain  strangers  who 
accused  him  of  unchastity ;  but  they  were  not  able  to  prove 
it ;  and  the  Bishops  did  not  find  him  so  criminal  as  to  deserve 

"  §  3-  deposition  from  the  Episcopate.     They  condemned  him-  first 

to  make  restitution  of  all  that  he  could  be  proved  to  have 
taken,  and  to  be  deprived  of  communion  till  he  had  made 
this  restitution ;  and  secondly,  to  leave  this  people,  who  could 
bear  with  him  no  longer,  and  might  even  break  out  into 
some  act  of  violence ;  so  that  he  still  remained  a  Bishop,  but 

=*  §  6.  without  a  Church.     Anthony  submitted  to  the   sentence  ^, 

and  even  laid  down  in  money  the  value  of  what  he  had 
taken,  according  to  the  estimate  that  was  made  of  it,  that 
he  might  be  restored  to  communion. 

Nevertheless,  he  afterwards  appealed  to  the  Holy  Sec,  and 

4  §  9.  presented  a  petition  to  Pope  Boniface  "*,  wherein  he  disguised 
the  fact,  and  prayed  to  be  restored  to  his  Church ;  maintain- 
ing, that  he  ought  either  not  to  have  been  deprived  of  it,  or 

•■*  §  7.  else  to  have  been  deposed  from  the  Episcopate  ^.  He  even 
got  the  Primate  of  Numidia,  whom  he  had  persuaded  to 

"  §  6.  believe  him  innocent,  to  write  to  the  Pope  in  his  favour ". 
Pope  Boniface  wrote  word  for  his  restoration,  but  with  this 
condition :  "  If  he  had  faithfully  described  the  state  of  the 
case."  Anthony  insisted  strongly  on  this  decision  of  the 
Holy  See,  and  threatened  to  have  it  executed  by  the  secular 
power,  and  by  force  of  arms.  St.  Augustine  beseeches  Pope 
Cselestine  to  prevent  this,  and  sends  him  at  the  same  time  all 
the  acts  of  the  proceedings,  that  he  might  have  a  thorough 
knowledge  of  the  affair. 

He  accuses  himself  of  imprudence  for  having  caused  this 
j^oung  man  to  be  ordained  before  he  had  sufficiently  proved 
him.  But  he  supports  the  decision  of  his  Council,  and  main- 
tains that  although  a  Bishop  may  not  have  merited  deposition, 

'  §  7.  he  still  ouglit  not  to  remain  unpunished ''.     He  quotes  some 

8  §  g_  instances  to  this  effect  in  Africa  itself^.     Priscus  had  been 

disabled  from  ever  becoming  Primate,  though  still  remaining 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  389 

Bishop.  Victor  had  been  subject  to  the  same  penalty,  and,  a.  d.  42.3. 
moreover,  no  Bishop  communicated  with  him  except  in  his 
own  diocese.  Lawrence  was  deprived  of  his  see  without 
ceasing  to  be  a  Bishop,  and  his  case  Avas  exactly  the  same  as 
Anthony's ;  and  these  sentences  had  been  confirmed  by  the 
Holy  See.  St.  Augustine  concludes  with  beseeching  the  Pope 
to  have  compassion  on  the  people  of  Fussala,  by  not  sending 
back  to  them  a  Bishop  so  much  disliked ;  to  have  compassion 
on  Anthony,  by  not  allowing  him  the  opportunity  of  doing 
any  more  evil ;  and  finally,  to  have  compassion  on  himself,  and 
on  his  old  age :  (he  was  then  at  least  sixty-eight  years  old :) 
"  For,"  he  adds,  "  the  danger  in  which  I  see  both  parties 
"  involved,  casts  me  into  so  deep  a  melancholy,  that  I  think 
"  of  abandoning  the  Episcopate,  and  spending  tlie  remainder 
"  of  my  life  in  bewailing  my  error."  There  is  no  doubt 
but  that  matters  were  ordered  to  his  satisfaction,  and  that 
Anthony  was  not  restored  to  his  see;  for  we  find  that 
St.  Augustine  still  governed  the  Chui'ch  of  Fussala  not  1  Ep.  224. 
long  before  his  death  K  vui?"'^' 

This  letter  of  St.  Augustine  was  written  at  the  time  when    xxxv. 
the  African  Bishops  were  still  deferring  to  the  appeals  to  ofThe"*'"" 
Rome,  till  they  should  be  better  informed  of  the  canons  of  ^.^X'''  ?^ 
NicEea,  according  to  the  tenor  of  the  letter  of  the  Council,  a.  d.  426. 
in  419,  to  Pope  Boniface.     It  is  true,  indeed,  that  they  re- 
ceived the  correct  copies  of  the  Nicene  canons  in  his  time, 
and  sent  them  to  him  on  the  twenty-sixth  of  November  of 
the   same  year,  419 -;  but  the  Bishops  of  Africa  declared '^  Supr.  11. 
that  they  Avould  no  longer  alloAv  any  appeals   to  be  made 
beyond  sea,  by  a  synodical  letter  addressed  to  Pope  Cselestine, 
which  must  have  been  written  some  time  after  this  of  St.  Au- 
gustine, since  they  do  not  like  him  compliment  the  Pope  on 
his  accession  to  the  Pontificate.     And,  indeed,  the  war  which 
broke  out  immediately  after  the  death  of  Honorius,  prevented 
free  intercourse  between  Africa  and  Rome.      But  on  the 
restoration  of  peace,  and  apparently  in  426,  the  Bishops  of 
Africa  received  by  the  hands  of  the  Priest  Leo,  a  letter  from 
the  Pope  St.  Cselestine  ^,  in  favour  of  the  Priest  Apiarius  ^  Ep.  Conc. 
whom  he  had   restored   to  communion,   and  sent  back  to  cod?  Can. 
Africa,  together  with  Faustinus  the  Bishop,  who  had  been  q^^^-^^' 
there  before  as  legate  from  Pope  Zosimus.     At  his  arrival  Afr.  103. 


390  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

the  Bishops  of  Africa  assembled  a  Council,  in  which  Aurelius 
of  Carthage,  and  Valentine,  Primate  of  Numidia,  presided. 
Thirteen  more  are  named,  but  the  name  of  St.  Augustine 
does  not  appear  among  them.  This  Council  ha\dng  examined 
the  affair  of  Apiarius,  found  him  charged  with  so  many- 
crimes,  that  it  was  impossible  for  Faustinus  to  defend  him, 
though  he  acted  the  part  rather  of  an  advocate  than  of  a 
judge,  and  violated  all  right  in  the  opposition  he  maintained 
against  the  whole  Council,  under  pretence  of  supporting  the 
privileges  of  the  Church  of  Rome.  For  he  wanted  Apiarius 
to  be  received  to  the  communion  of  the  Bishops  of  Africa, 
because  the  Pope  had  restored  him  to  it,  belie^dng  that  he 
had  appealed,  though  he  could  not  prove  even  the  fact  of  his 
appeal.  After  a  debate  of  three  days,  Apiarius,  at  last  stung 
with  remorse,  and  moved  by  God,  confessed  on  a  sudden  all  the 
crimes  of  which  he  had  been  accused,  which  were  so  infamous 
and  incredible  as  to  draw  groans  from  the  Avhole  Council; 
after  which  he  was  for  ever  deprived  of  all  ecclesiastical 
ministration. 

The  Bishops  wrote  a  synodical  letter  to  Pope  Cgelestine,  in 
which  they  conjure  him  for  the  future  not  to  receive  to  his 
communion  those  who  have  been  excommunicated  by  them ; 
since  this  was  a  point  ruled  by  the  Niceue  Council.  "  For," 
they  added,  "  if  this  be  forbidden  with  respect  to  the  minor 
"  clergy  or  laymen,  how  much  more  did  the  Council  intend  its 
"  observance  in  respect  to  Bishops?  Those,  therefore,  who 
"  are  interdicted  from  communion  in  their  own  provinces, 
"  ought  not  to  be  restored  by  your  holiness  too  hastily,  and 
''  in  opposition  to  the  rules :  and  you  ought  to  reject  the 
"  Priests  and  other  clergy  Avho  are  so  rash  as  to  have  recourse 
"  to  you.  For  no  ordinance  of  our  fathers  has  deprived  the 
"  Chiu-ch  of  Africa  of  this  authority,  and  the  decrees  of  the 
"  Niccne  Council  have  subjected  the  Bishops  themselves  to 
"  their  respective  Metropolitans. 

"  They  have  ordained,  with  great  wisdom  and  justice,  that 
"  all  matters  shall  be  terminated  in  the  places  where  they 
"  arise;  and  did  not  think  that  the  grace  of  the  Holy 
"  Ghost  would  be  wanting  in  any  province  to  bestow  on  its 
"  Bishops  the  knowledge  and  strengtli  necessary  for  their 
''  decisions  :  especially,  since  whoever  thinks  himself  wronged, 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  391 

"  may  appeal  to  tlie  Council  of  his  province,  or  even  to  a  A.  P.  426. 

"  general   Council,   unless   it   be   imagined   tliat  God    can 

"  inspire  a  single  indi^adual  with  justice,  and  refuse  it  to  an 

"  innumerable  multitude  of  assembled  Bishops.     And  how 

"  shall  we  be  able  to  rely  on  a  sentence  passed  beyond  the  sea, 

"  since  it  will  not  be  possible  to  send  thither  the  necessary 

"  witnesses,  whether  from  the  weakness  of  sex,  or  of  advanced 

"  age,  or  any  other  impediment?     For,  that  yom'  holiness 

"  should  send  any  one  on  youi*  part,  we  can  find  ordained  by 

''  no  Council, 

"With  regard  to  what  you  have  sent  us  by  our  brother 
"  Faustinus,  as  being  contained  in  the  Nicene  Council,  we 
"  find  nothing  of  the  kind  in  the  more  authentic  copies  of 
"  that  Council,  which  we  have  received  from  our  brother  the 
"  Bishop  of  Alexandria,  and  the  venerable  Atticus  of  Con- 
"  stantinople,  and  which  we  formerly  sent  to  Boniface  your 
"  predecessor  of  happy  memory.  For  the  rest,  whoever  de- 
"  sires  you  to  delegate  any  of  your  clergy  to  execute  your 
"  orders,  we  beseech  you  not  to  comply,  lest  it  seem  that  we 
"■  are  introducing  the  pride  of  secular  dominion  into  the 
"  Church  of  Christ,  which  ought  to  exhibit  to  all  men 
"  an  example  of  simplicity  and  humility.  For  as  to  our 
"  brother  Faustinus,  since  the  wretched  Apiarius  is  cut  off 
"  from  the  Church,  we  depend  confidently  on  your  goodness, 
"  that  without  violating  brotherly  charity,  Africa  shall  be  no 
"  longer  forced  to  endure  him.^'  Such  is  the  letter  of  the 
Council  of  Africa  to  Pope  St.  Cselestine. 

About  this  time  two  great  miracles  were  wrought  at  Hippo,   xxxvi. 
in  the  presence  of  St.  Augustine,  in  the  persons  of  a  brother  pau/af  ° 
and  sister  named  Paul  and  Palladia,  natives  of  Caesarea  in  ^''J5°405 
Cappadocia,  who  were  afflicted  with  an  excessive  trembling  in 
all  their  Hmbs\     After  long  wanderings,  which  had  spread  »  Aug.  yiii. 
the  report  of  their  misery  in  various  places,  they  came  at  last  c.'s.  §  22.  * 
to  Hippo,  about  fifteen  days  before  Easter,  and,  as  is  sup- 
posed, in  the  year  425,     They  daily  visited  the  church,  and 
the  place  where  St.  Stephen^s  reliques  had  been  deposited, 
which  had  been  brought  there  about  a  year  before.     These 
two  unhappy  creatures  drew  the  eyes  of  all  upon  them  wher- 
ever they  went;   and  those  who  had  seen  them  in  other 
places,  and  knew  the  cause  of  their  tremors,  related  it  to 


392  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

A.  P.  425.  others.  On  the  morning  of  Easter  Sunday,  a  considerable 
number  of  people  being  already  assembled  in  the  church, 
Paul  was  praying  before  the  place  where  the  reliques  were 
deposited,  and  holding  the  rails  which  surrounded  it,  when 
on  a  sudden  he  lay  down  on  the  ground,  and  so  remained,  as 
if  asleep,  but  without  trembling  as  he  had  been  used  to  do, 
even  in  his  sleep.  The  spectators  were  astonished;  some 
were  seized  with  fear,  others  with  sorrow ;  some  wished 
to  raise  him,  but  others  prevented  them,  and  said  that  they 
ought  rather  to  stay  and  see  the  event.  Paul  rose  up,  re- 
turning the  gaze  of  those  who  were  looking  at  him,  no 
longer  trembling,  and  perfectly  healed;  upon  which  the 
whole  congregation  began  to  praise  God,  and  filled  the 
church  with  shouts  of  joy.     They  ran  to  the  place  where 

['  proces-  St.  Augustine  was  sitting  ready  to  proceed  to  the  service'. 
They  came  one  after  another  with  eagerness  to  tell  him  what 
had  happened,  each  one  thinking  he  brought  the  first  news 
of  it.  As  he  was  rejoicing,  and  returning  thanks  to  God  in 
secret,  Paul  himself  came  in,  with  several  others,  and  threw 
himself  at  St.  Augustine's  feet,  who  raised  him  up  and  em- 
braced him.  He  then  proceeded  to  the  people.  The  church 
was  thronged,  and  echoed  from  side  to  side  with  the  acclama- 
tions of  the  whole  congregation,  crying,  "  Thanks  to  God  ; 
"praise  to  God!"     St.  Augustine  saluted  the  people,  and 

l"  V.  Supr.  the  shouting  recommenced  with  more  ardour  than  before^. 

23  25 

not."i.]  When  silence  was  at  last  obtained,  the  Scriptures  were 

read   as  usual,  and  the  time  for  the  sermon  being  come, 

"  Aug.  V.    St.  Augustine   said^ ;   "  We  have  been  used  to  hear  books 

ai.  de  Div.  "  read,  containing  the  miracles  which  God  had  performed 

^^"  "  through  the  prayers  of  the  blessed  Martyr  St.  Stephen. 

"  The  presence  of  this  young  man  supplies  the  place  of  a 

"  book  :  we  need  no  other  writing  than  his  face,  which  you 

"  all  know.    You  who  know  what  you  used  to  behold  in  him 

"  with  grief,  read  what  you  now  behold  in  him  with  joy, 

"  that  God  may  be  more  abundantly  honoured,  and  that 

"  what  is  written  in  this  book  may  abide  in  your  memory. 

'^  Excuse  me  that  I  do  not  speak  to  you  more  at  length ; 

"  you  well  know  how  much  I  am  fatigued.     I  should   not 

"  yesterday  have  had  strength  enough  to  do  so  much,  fasting, 

"  and  to  speak  to  you  to-day,  had  it  not  been  for  St.  Stephen's 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  393 

"  prayers."     St.  Augustine  said  no  more  upon  this  subject;  a.  d.  425. 
choosing  rather,  as  he  said,  to  let  them  taste  the  eloquence 
of  God  Himself,  which  explained  itself  by  the  miracle.     To 
understand  what  he  means  by  his  fatigue,  we  must  remember 
that  he  was  seventy  years  of  age ;  and  that  it  was  usual  to 
fast  the  whole  of  the  Holy  Saturday,  and  that  the  greatest 
part  of  the  night  was  spent  in  blessing  the  fonts,  and  in  the 
solemn  Baptism  ^    He  in^dted  Paul,  who  had  been  healed,  to  ['  v.  Supr. 
dine  with  him,  and  inquired  particularly  about  his  history,  d.] 
which  Paul  related  as  follows' :  [^  Libeii. 

"  I  was  born  at  Csesarea  in  Cappadocia,  being  one  of  a  Aug.  post 
"  large  family.  We  are  ten  children  in  all,  seven  sons  and  ^^^™-322.] 
"  three  daughters ;  of  these  I  am  the  sixth,  and  my  sister 
"  Palladia  comes  next  to  me.  While  we  still  lived  at  home, 
"  our  eldest  brother  was  guilty  of  ill  treatment  towards  our 
"  mother,  even  so  far  as  to  raise  his  hand  against  her. 
"  Though  we  were  all  present,  we  did  not  once  offer  to  in- 
"  terpose,  nor  even  so  much  as  ask  him  why  he  did  thus. 
"  Our  mother  being  exceedingly  exasperated,  resolved  to 
"  inflict  on  him  her  malediction,  and  for  that  purpose  set  out 
"  to  go  to  the  Baptistery  very  early  in  the  morning.  As  she 
"  was  going  thither,  she  met  I  know  not  whom  under  the 
"  figm-e  of  our  uncle,  her  brother-in-law,  (though  it  seems  to 
"  have  been  an  evil  spirit,)  who  asked  her  whither  she  was 
"  going.  She  answered  that  she  was  going  to  cui'se  her  son 
"  for  the  insupportable  ill  treatment  she  had  received  from 
"  him.  He  advised  her  to  curse  all  her  children,  and  she 
"  consented.  Accordingly,  when  she  came  to  the  Bap- 
"  tistery,  she  prostrated  herself,  laid  her  hands  on  the 
"  sacred  fonts,  and  with  her  hair  dishevelled,  and  her  bosom 
"  uncovered,  besought  God  that  we  might  all  be  banished 
"  from  our  country,  and  become  vagabonds  up  and  down  the 
"  earth,  so  that  all  mankind  might  be  terrified  at  our  example. 

"  Immediately  our  eldest  brother  was  seized  with  a  trem- 
"  bling,  such  as  you  have  lately  seen  in  me.  We  were  all 
"  successively  seized  with  the  same  e\nl  in  the  course  of  the 
"  year,  according  to  the  order  of  our  birth.  Our  mother, 
"  seeing  that  her  curses  had  been  so  effectual,  could  no 
"  longer  endure  the  stings  of  her  conscience,  and  the  re- 
"  proaches  of  men ;  she  hanged  herself,  and  thus  put  an  end 


394  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

A.  D.  425.  "  to  her  miserable  life.  We  all  went  forth  from  Csesarea, 
"  unable  to  endure  our  shame,  abandoned  our  native  country, 
"  and  dispersed  ourselves  up  and  down  in  different  places, 
"  We  have  been  informed  that  our  second  brother  has  re- 
['  Me-  "  covered  his  health  at  Ravenna,  at  the  chapel '  of  the 
mouaj  ((  g]Qj.JQ^g  Martyr  St.  Lawrence,  which  has  lately  been 
"  erected  there. 

"As  for  myself,  wherever  I  heard  that  there  were  holy 
"  places  where  God  wrought  miracles,  I  went  to  them  with 
"  an  earnest  desire  to  be  healed,  and  my  sister  accompanied 
"  me.  I  have  been  at  Ancona  in  Italy,  and  at  Uzalis  in 
"  Africa,  knowing  that  St.  Stephen  wrought  great  miracles 
"  in  both  those  cities.  At  last  my  sister  and  I  were  ad- 
"  monished  three  months  ago  by  the  following  vision.  A 
"  person  of  bright  appearance,  and  whose  white  hair  ren- 
"  dered  his  aspect  venerable,  told  me  that  I  should  be  cured 
"  in  three  months  :  and  your  holiness"  (he  was  speaking 
to  St.  Augustine)  "  appeared  to  my  sister  in  the  same 
"  form  in  which  we  now  behold  you ;  and  by  this  we 
"  understood  that  we  were  to  come  to  this  place ;  for  I  have 
"  frequently  seen  you  since  that  time,  in  other  cities  on 
"  our  road,  exactly  as  we  now  see  you.  Being  therefore 
"  admonished  by  so  clear  an  order  from  God,  we  came  into 
"  this  city  about  a  fortnight  ago.  You  have  seen  my  afflic- 
"  tion,  and  you  still  see  it  in  the  person  of  my  sister.  I  daily 
"  offered  up  my  prayers  with  many  tears  in  the  place  where 
"  the  reliques  of  St.  Stephen  are  deposited.  This  morning, 
"  as  I  was  holding  the  rails  and  weeping,  I  suddenly  fell 
"  down,  I  lost  my  senses,  and  knew  not  where  I  was.  A 
"  little  after  I  got  up,  perfectly  healed,  as  was  plainly  seen 
"  by  those  who  Avere  present." 
XXXVII.  From  this  relation  St.  Augustine  caused  a  writing  to  be 
Pauidia''^  drawn  up,  in  order  to  have  it  read  in  the  church,  and  on 
Easter  Monday,  after  the  sermon  was  ended,  he  promised 
« serm.32i.it  to  the  people,  saying^,  "It  shall  be  ^irepared  to-day,  and 
^  Serm.322.  "  shall  be  read  to  you  to-morrow."  On  the  Tuesday  ^  he 
caused  the  brother  and  sister  to  stand  upon  the  steps  of  the 
[^cxeiira]   raised  seat^ '  from  Avhich  he  preached,  that  the  whole  congre- 

'  Bingham  (8.  5.  §  4.)  considers  this      to   mean    the  Ambo   or   reading-desk  ; 
(as  well  as  the  .,^/;sw  mentioned  helow)      while   Du  Cange   explains  it   by  the 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  395 

gation  miglit  see  them  both  together,  the  brother  without  a.  d.  425. 
any  unnatural  trembling,  and  the  sister  trembhng  in  every 
limb ;  which  excited  the  people  to  return  thanks  to  God  for 
the  one,  and  to  pray  for  the  other.  They  continued  stand- 
ing in  this  manner  Avhile  the  writing  was  read  over, 
which  was  written  in  the  name  of  Paul,  and  addressed  to 
St.  Augustine,  and  contained  all  that  he  had  before  re- 
lated. This  being  read  over,  St.  Augustine  caused  them 
to  withdraw,  and  began  to  speak  to  the  people  \  The '  Seim.3-23. 
first  subject  he  discoursed  upon  was  the  respect  which 
children  owe  their  parents,  and  the  moderation  that  parents 
ought  to  preserve  on  their  side.  He  afterwards  admonishes 
them  to  return  thanks  to  God  for  having  permitted  this 
miracle  to  be  wrought  among  them.  He  speaks  of  the  chapel 
of  St.  Stephen,  which  there  was  at  Ancona  even  before  his 
body  was  discovered  in  Palestine^ :  "And  listen,"  he  added, '  c.  2.  §  2. 
"  to  what  we  have  heard  about  this.  During  the  stoning  of 
"  St.  Stephen,  a  stone  which  had  struck  him  on  the  elbow 
"  rebounded  on  a  believer  who  was  present ;  he  took  it  up 
"  and  kept  it.  This  man  was  a  sailor,  whom  chance,  at  last, 
"  brought  to  Ancona,  and  he  knew,  by  revelation,  that  he 
"  was  to  leave  this  stone  there.  A  chapel  was  erected  there 
"  to  St.  Stephen,  and  a  report  was  spread  that  one  of  his 
"  elbows  was  there.  It  was  afterwards  understood  that  the 
"  sailor  had  been  inspired  to  leave  this  stone  in  that  place, 
"  because  Ancon  signifies  the  elbow  in  Greek.  But  no  mira- 
"  cles  were  wrought  there  till  after  the  body  of  St.  Stephen 
"  had  been  discovered." 

St.  Augustine  afterwards  spoke  of  the  miracles  that  were 
performed  at  Uzalis,  and  was  beginning  to  relate  that  of  the 
woman  whose  child  had  been  raised  from  the  dead,  in  order 
to  be  baptized  ^,  when  he  was  interrupted  by  the  people,  who  ^  Supr.  4. 
began  to  cry  aloud  in  the  chapel  of  St.  Stephen,  "  Thanks 
"  to  God,  praise  to  Christ  !"  and  in  the  midst  of  these 
cries,   they  brought   with    them    the   young   woman,    who 

Bishop's  throne  in  the  chance]  (£e?na),  26.   55:    Luke  4.    20:    Acts  13.   16), 

or  the  cliancel  itself.    The  latter  seems  while  in  the  African  and  several  other 

the  more  probable  explanation,  as  the  Churches,  the  people  listened  to  him 

Bishop  generally  preached  sitting  on  standing.     The  practice  in  this  respect 

his  throne,  after   the   practice   of  the  was  not,  however,  invariable.     Bingh. 

Jewish  Synagogue  (cf.   Matth.  23.   2,  14.  4.  §  24,  25. 


396  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  P.  425.  was   healed.     For,  when  she   came  down  from    the    steps, 
she  went  to  pray  before  the  Memory  of  St.  Stephen  while 
St.  Augustine  was  preaching.     No  sooner  had  she  touched 
the  rails  than  she  fell   down  in  the   same  manner   as  her 
brother  had  done,  seemed  to  fall  asleep,  and  rose  up  healed. 
The  people   who  were  listening  to  the   sermon,  hearing  a 
noise,  ran  to  meet  her;  and  while  St.  Augustine  was  asking 
the  meaning  of  these  shouts  of  joy,  they  brought  Palladia 
into  the  church,  led  her  up  to  the  Apsis  or  chancel,  and 
placed  her  on  the  same  spot  where  she  and  her  brother  had 
before  stood.   The  people  were  so  overjoyed  to  see  her  healed, 
as  well  as  her  brother,  that  it  seemed  as  if  their  shouts  would 
never  cease,  and  they  were  so  loud  that  the  ear  could  scarce 
endure  them ;  at  last  St.  Augustine,  having  prevailed  upon 
the  people  to  be  a  little  silent,  concluded  his  sermon  by  a 
few  words  of  thanksgiving;  and  the  day  after,  which  was 
Wednesday,  he  finished  the  history  of  the  miracle  that  had 
been  wrought  at  Uzalis.     All  the  sermons  which  St.  Augus- 
tine preached  upon  this  occasion  are  still  extant,  including 
that  which  was  interrupted  by  the  miracle.     About  a  year 
after  this,  when  he  was  finishing  his  great  work  of  the  City 
of  God,  he  inserted  in  it  this  story  of  the  healing  of  Paul 
and  Palladia.     He  there  mentions  also  several  other  miracles 
>  Civ.  Dei  that  had  been  wrought  at  Hippo  during  two  years  ^,  and  says 
■  ■  '^    '  that  nearly  seventy  accounts  of  miracles  had  been  already 
written,  though  there  were  many  of  which  no  history  had 
been  given. 
XXXVIII.       St.  Augustine  was  much  occupied  in  deciding  diff'erences 
life'^fVt?    between  Christians  and  people  of  all  religions,  who  made 
Augustine,  choicc  of  him  for  umpire ^     But  he  chose  rather  to  judge 
Vit.  Aug.    between  persons  unknown  to  him  than  between  his  friends, 
^-  1^-  saying  that  out  of  two  unknown  persons  he  might  gain  one 

friend,  while  out  of  two  friends  he  lost  one.  In  this  business 
he  was  often  occupied  till  the  time  of  eating,  and  sometimes 
the  whole  day  without  breaking  his  fast ;  taking  this  oppor- 
tunity to  ascertain  the  dispositions  of  the  parties,  and  inspire 
them  with  piety  and  sound  morals.  He  sometimes  gave 
letters  of  recommendation  in  secular  matters;  but  he  con- 
sidered this  office  a  vexatious  labour,  and  sometimes  refused 
="  c.  20.       to  gratify  his  best  friends  in  this  particular-^  that  he  might 


BOOK  XXIV.]        ECCLESIASTICAL  HISTORY.  397 

liusband  his  reputation,  and  not  render  himself  dependent  on 
those  who  were  in  authority.     Whenever  he  did  recommend 
any  person,  it  was  with  so  much  modesty  and  circumspection, 
that  so  far  from  being  troublesome  to  the  great,  he  on  the 
contrary  gained  their  admii'ation.    For  it  was  not  his  custom 
to  press  them,  as  others  did,  to  obtain  what  he  asked  at  any 
price;  but  he  gave  reasons  which  could  not  be  disputed'.  '  Maced. 
He  approved  of  the  following  maxims  which  he  had  learnt  Augl'^M. 
from  St.  Ambrose- ;  never  to  ask  any  person  for  another  in  f^p^ggi^ 
marriage,  nor  to  recommend  any  person  to  a  military  com-  c.  27. 
mission,  for  fear  of  being  afterwards  reproached  for  it ;  and, 
when  in  his  own  country,  never  to  accept  an  invitation  to 
dinner,  that  he  might  run  no  risk  of  exceeding  the  bounds 
of  temperance.     But  he  approved  of  the  intervention  of  the 
Bislioj)  in  marriages,  when  the  parties  were  actually  engaged, 
to  sanction  their  contract,  or  bestow  on  them  his  blessing. 

His  dress  and  fm'niture  were  plain  and  modest,  without 
any  aifectation  of  either  elegance  or  j)overty^.    He  wore,  like  »  c  22. 
other  men,  linen  next  his  skin,  and  his  upper  garments  of 
woollen  ■* ;    he   wore  shoes,  and    exhorted   those    who   went  ^  Serm.  .37. 
barefoot  for  the  stricter  fulfilment  of  the  gospeP,  not  to  be  div.  c.  5. 
vain  upon  that  account  ^     "  Let  us  preserve  charity,"  said  [^  ^^^ 
he;  "1  applaud  your  courage,  do  you  bear  with  my  weak- °  Serm.ioi. 
"  ness."     He  kept  a  very  frugal  table,  which  was  seldom  Sanct'.  c.  6. 
coA'Cred  with  any  thing  but  herbs  and  pulse ;  flesh  was  some- 
times added  for  his  guests,  or  for  the  weak;  but  wine  was 
never  omitted.     All  the  table  utensils   except  the   spoons, 
which  were  of  silver,  were  either  of  earthenware,  wood,  or 
marble,   not  from  the  necessity  of  his   circumstances,  but 
from  a  love  of  poverty.      On  his  table  were  written  two 
verses  forbidding  evil  speaking  against  the  absent;  a  cir- 
cumstance which  shews  that  it  was  without  a  cloth,  accord- 
ing   to    the    usual   custom   of   the    ancients.     AVhen    some 
Bishops,  his  friends,  violated  this  rule,  he  reprimanded  them 
Avith  warmth,  and  said  that  either  those  verses  on  the  table 
must  be  erased,  or  that  he  would  rise  in  the  midst  of  the 
repast  and  retire  to  his  apartment.     Reading  was  also  cus- 
tomary at  his  table.     His  clergy  always  lived  with  him  in  the 
same  house  ^,  ate  at  the  same  table,  and  were  fed  and  clothed  '  Possid. 
at  the  common  expense.     He  used  to  reprove  them  for  their 


398  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

faults,  and  j^et  bear  Mdtli  them  as  much  as  was  proper,  ex- 
horting them  chiefly  not  to  have  recom-se  to  weak  excuses, 
nor  to  entertain  animosity  against  each  other,  but  to  be 
reconciled,  and  exercise  brotherly  correction  according  to  the 
'  Matth.  5.  rule  of  the  gospel'.     No  woman  ever  lived  in,  or  visited  his 
2  Possid/  house ^,  not  even  his  sister,  though  she  was  a  Avidow  and  had 
P  anciiiae   devoted  herself  to  God,  and  governed  a  community  of  Nuns' 
^ei.]         for  many  years,  till  her  death;  nor  his  cousins,  or  nieces, 
who  were  also  Nuns  ;    notwithstanding  that  the   Councils 
had  made  an  exception  in  favour  of  such  persons.     "  For," 
said  he,  "  although  these  persons  Avould  themselves  be  free 
"  from  all  suspicion,  yet  they  would  necessarily  introduce 
"  other  women  to  wait  on  them  at  home,  or  visit  them  from 
"  abroad ;  and  intercourse  with  these  is  not  free  from  peril  or 
"  scandal."     If  any  women  wished  to  see  him,  he  never  ad- 
mitted them  but  in  the  presence  of  some  of  his  clerks,  nor 
ever  conversed  with  them  alone  and  in  private.     He  never 
visited  the  convents  of  Nuns  except  in  cases  of  the  greatest 
*  c.  27.       necessity*.    If  any  sick  persons  desired  him  to  come  to  them 
to  pray  over  them,  and  lay  his  hands  upon  them,  he  imme- 
diately went;  but  with  this  exception,  he  visited  none  but 
afflicted  persons,  such  as  widows  and  orphans. 
XXXIX.        He  was  never  forgetful  of  the  poor,  and  used  to  relieve 
viour  in  "   them  from  the  same  stock  which  maintained  himself  and  his 
niatterr'     Community,  that  is,  from  the  revenues  of  the  Church,  or  the 
=  lbid.c.23.  oblations  of  the  faithfuP.    He  was  very  careful  of  hospitality, 
and  held  it  as  a  maxim,  that  it  is  far  better  to  receive  a  bad 
man,  than  to  refuse  a  good  man  through  either  ignorance  or 
"  Ep.  38.     excessive  caution*^.     He  used  to  entrust  the  most  robust^ 
Profut.  §  2.  among  his  clergy  in  turns,  with  the  care  of  the  fabric  of  the 
ti'oribu"n'     chm'cli,  and  of  his  whole  revenue*,  never  carrying  any  key 
"  Possid.     about  him,  or  wearing  any  ring  upon  his  finger ;  that  is  to  say, 
any  of  those  rings  to  Avliich  signets  were  anciently  attached, 
to  seal  up,  on  any  occasion,  whatever  was  required  to  be  pre- 
served.    Those  who  had  the  management  of  his  house,  set 
down  all  the  sums  received  and  expended,  and  gave  him  an 
account  of  the  whole  at  the  yearns  end ;  and  in  many  articles 
he  rather  trusted  to  the  honesty  of  the  steward  than  to  his 
personal  examination  of  the  accounts  :  for  he  gave  little  heed 
to  the  temporalities  of  the  Chiu'ch ;  he  was  far  more  occupied 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  399  • 

in  the  study  and  contemplation  of  spiritual  things,  to  which 
he  returned  immediately  as  soon  as  he  had  given  orders  for 
other  affairs.  For  this  reason  he  never  cared  to  raise  new 
edifices,  for  fear  they  should  distract  and  engage  his  mind; 
he  did  not,  however,  forbid  others  to  build,  provided  they 
took  care  to  avoid  excess. 

He  never  chose  to  buy  any  land,  or  house,  either  in  tlie 
town  or  country ;  but  if  any  thing  of  this  kind  was  given  to 
the  Chm-ch  as  a  donation,  or  legacy,  he  accepted  it.  He  was 
better  pleased  when  any  thing  fell  to  the  Church  by  way  of 
legacy  than  by  inheritance,  because  of  the  secular  business 
involved  in  the  latter  case,  sometimes  even  attended  with 
loss  :  and  even  in  the  case  of  legacies  he  would  say  "  that  we 
"  ought  to  receive  them  if  offered,  rather  than  exact  their 
"  payment."  He  refused  several  inheritances,  not  because 
they  would  not  be  of  service  to  the  poor,  but  because  he 
thought  it  more  proper  to  leave  them  for  the  children  or 
relatives  of  the  deceased.  One  of  the  chief  men  of  Hippo, 
who  lived  at  Carthage,  sent  St.  Augustine  a  deed  of  gift  of  a 
certain  estate  which  he  had  made  over  to  the  church  of  Hippo, 
reserving  to  himself  the  revenues  of  it.  St.  Augustine  re- 
ceived it  willingl}^,  and  congratulated  him  on  the  care  he  had 
of  his  salvation.  Some  years  after  this,  the  donor  sent  his 
son  to  St.  Augustine  with  a  letter,  in  which  he  prayed  him 
to  return  him  the  deed  of  gift,  and  at  the  same  time  sent  a 
hundred  pence  of  gold',  that  is,  about  eight  hundred  livres  for  ['  sniidos: 
the  poor.  St.  Augustine  retm'ned  the  deed,  and  refused  the  ^  °"  ^"'^ 
money;  and  wrote  a  letter  to  the  donor,  reprimanding  him 
severely  for  the  dissimulation  or  injustice  he  had  been  guilty 
of,  and  exhorting  him  to  repentance.  Whenever  the  Church 
was  in  want  of  money,  St.  Augustine  used  to  declare  to  his 
people  the  necessities  of  the  poor;  and  sometimes  to  relieve 
them,  or  redeem  captives,  he  would  break  to  pieces  and  melt 
down  the  sacred  vessels  ^.  He  would  sometimes  admonish  [^  v.  Supr. 
his  flock  that  they  were  not  sufficiently  careful  of  the  treasure  e/j 
of  the  Church,  whence  the  Altar  was  maintained.  Seeing 
that  the  independent  property  of  the  Church  excited  a  feeling 
of  jealousy  against  the  clergy',  he  declared  to  the  people  that  ^  Possid. 
he  would  rather  depend  on  their  voluntaiy  contributions,  than 
have  the  care  of  the  management  of  these  possessions  ;  and 


400  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

that  lie  was  ready  to  give  them  all  up^  that  both  he  himself, 
and  the  other  servants  of  God,  might  live  of  the  Altar,  by 
['  1  Cor.     serving  at  the  Altar',  as  under  the  Old  Testament ;  but  the 
laymen  never  chose  to  accept  these  offers. 
XL.  A  Priest  named  Januarius  became  a  member  of  St.  Au- 

mon  on  the  gustine's  Community,  pretending  that  he  had  distributed  all 
Life!™°"     l^is  substance  in  good  works*;  but,  in  reality,  he  had  re- 
"  Serm.355.  served  a  sum  of  money,  which  he  said  was  the  property  of 
Div.  c.  2.    his  daughter ;  for  he  had  a  son  and  a  daughter,  still  young, 
AD  404    "^^'^10  were  both  in  monasteries.     He  therefore  said  that  he 
[V.  Tiiiem.  kept  that  money  for  his  daughter  that  she  might  dispose  of 
318,  and  '^'  it  whcu  she  camc  of  age.     Meanwhile,  seeing  his  death  ap- 
preaching,  he  made   a  will,  by  which  he   disposed  of  this 
money,  affirming  with  an  oath  that  it  was  his  own :  he  dis- 
inherited his  son  and  daughter,  and  made  the  Church  his 
heir.     St.  Augustine  was  deeply  afflicted  at  the  dissimulation 
of  this  Priest,  and  the  scandal  which  might  thence  accrue  to 
^Serm.,356.  his  community^;   for  which  reason  he  one  day  desired  his 
biv.  §  2.    people  to  assemble  in  great  numbers  in  the  church  on  the 
morrow;    and  when  the  day  arrived  he  began  to  remind 
them  how  he  came  to  Hippo,  how  he  had  been  ordained 
'  Supr.  19.  Priest  and  Bishop  against  his  wilP,  and  how  he  had  formed 
"'a  monastery  of  clergy  in  the  episcopal  lodgings,  for  the  pur- 
pose of  exercising  hospitality  with  more  propriety  than  could 
be  done  in  an  ordinary  monastery,     "  This,"  said  he,  "  is 
"  our  way  of  life.     No  member  of  our  society  is  allowed  to 
"  have  any  property ;    if  any  one  has  any,  he  violates  the 
''  rules.     I  have  a  good  opinion  of  my  brethren,  and  I  do 
"  not  inquire  whether  they  act  otherwise."     He  then  relates 
the  affair  of  the  Priest  Januarius,  and  declares  that  he  does 
not  wish  the  Church  to  accept  his  inheritance,  because  he 
disapproves  of  his  conduct,  and  the  more  so,  as  he  leaves  a 
lawsuit  to  his  children,  each  of  whom  will  claim  the  money 
he  has  left :  "  But  I  hope,"  says  St.  Augustine,  "  to  make  up 
"  this  difference  with  the  assistance  of  some  of  the  principal 
"  men  among  yourselves." 

He  then  proceeds  to  justify  his  conduct  in  refusing  this 

•^Serm.. 335. inheritance \     "It  is  difficult,"  he   says,  "to  satisfy  every 

de  biv.       "  body ;  some  will  blame  me  if  I  accept  the  inheritances  of 

"  those  who  disinherit  their  children  in  anger :  and  others 


BOOK  XXIV.]        ECCLESIASTICAL  HISTORY.  401 

"  again  will  censure  me  if  I  do  not  accept  them.     '  See/  a. 


"  they  will  say,  '  why  no  one  gives  any  thing  to  the  Church 

"  '  of  Hippo.'     I   profess   to  you,  that  I  receive    all   such 

"  oblations  as  are  just  and  holy.     If  any  one,  being  angry 

"  with  his  son,  should  disinherit  him,  would  it  not  be  my 

"  duty  to  reconcile  them,  if  he  were  still  living  ?     But  if  he 

"  does  as  I  have  often  recommended  to  you,  and  regards 

"  Christ  as  his  second  or  his  tliu'd  son,  I  would  accept  it." 

He  gives  a  reason  Avhy  he  refused  to  accept  of  the  inheritance 

of  one  Boniface  ^,  and  says,  on  this  occasion,  that  there  is  no  '  c.  4.  §  a. 

treasmy  ^     "  For,"  said  he,  "  it  would  ill  become  a  Bishop  L'  entheca] 

"  to  lay  up  money  when  we  have  so  many  more  poor  than 

"  we    can    satisfy."     Then   he    adds :  "  Whoever  wishes   to 

"  disinherit  his  son,  in  order  to  bestow  his  wealth  on  the 

"  Church,  let  him  look  out  for  another,  and  not  Augustine, 

"  to  accept  of  it;  or  rather,  if  it  please  God,  let  him  meet 

"  with  no  one  who  will  do  so.     How  much  has  this  action  of 

"  the  holy  Bishop  Aui'elius  of  Carthage  been  applauded  !     A 

"  certain  man  who  neither  had,  nor  expected  any  children, 

"  made  over  all  his  possessions  to  the  Church,  only  reserving 

''  to  himself  theu'  income.     It  came  to  pass  that  he  had 

"  children,  and  the  Bishop  restored  him  all  that  he  had  be- 

"  stowed,  though  he  himself  httle  expected  it.     He  might 

"  have  refused  to  have  restored  it  according  to  the  laws  of 

"  the  world,  but  not  according  to  the  laws  of  GoD^"  [^  jure  fori, 

St.  Augustine  declares  besides^,  that  he  has  told  those  who  poll] 
live  in  community  with  him,  to  dispose  of  whatever  they  ^ 
might  chance  to  have,  and  has  allowed  them  till  the  Epiphany 
for  doing  this.  "  I  had  taken  a  resolution,"  added  he,  "  not 
"  to  ordain  any  one  who  should  refuse  to  live  with  me,  and 
"  to  deprive  him  of  his  orders  if  he  quitted  the  community. 
"  But  now,  before  God  and  before  you  all,  I  change  my 
"  intention.  Those  who  wish  to  have  property  of  their  own, 
"  those  for  whom  God  and  His  Church  are  not  enough,  may 
"  live  where  they  will ;  I  will  not  deprive  them  of  their 
"  orders;  I  wish  to  have  no  hypocrites  with  me.  It  is  a 
"  great  evil  to  break  a  vow ;  but  it  is  far  worse  to  feign  to 
"  observe  it.     I  leave  them  to  the  judgment  of  God." 

After  the  Epiphany,  he  gave  an  account  to  his  people  of      xli. 
all  that  had  been  done,  according  to  the  promise  he  had  made  sermon. 
D  d 


402  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

A.  P.  425.  them '.  He  began  by  ordering  one  Lazarus,  a  Deacon,  to 
>  Seim.,356.  read  that  passage  m  the  Acts  of  the  Apostles  which  describes 
Div.  '  the  community  in  all  things  observed  by  tlie  faithful  at 
8  Acts  4.  Jerusalem  ^.  St.  Augustine  was  so  fond  of  this  passage, 
31,  &c.  ^^^^  after  the  Deacon  had  done  reading,  he  took  iip  the  book 
and  read  it  himself.  "  This,"  said  he,  "  is  what  we  propose 
=  Serm.356.  "  to  imitate."  And  afterwards^ :  "  I  bring  you  pleasing 
^  ^'  "  tidings.      All    my   brethren    and    my    clergy   who    dwell 

"  with  me,   Priests,  Deacons,   and  Subdeacons,  have,  upon 
^§4,5,&c.  "  trial*,  been  all  found  such  as  I  desired  them."     He  then 
takes  notice  in  detail  of  each  one  of  his  clergy  who  was 
possessed  of  any  property,  and  explains  in  what  manner  it 
had  been  disposed  of,  or  what  was  the  reason  it  was  not  yet 
disposed  of,  that   all   his   flock   might   see   that   they  had 
really  reduced  themselves  to  a  community  of  goods,  and  a 
perfect  poverty.     Among  those  who  were  thus  particularly 
s  §  10.        noticed    he  names   two  Priests,  Leporius  *    and  Barnabas  °. 
"  §  lii-        This  Leporius  seems  to  be  the  same  who  came  from  Gaid, 
'  iiifr.  49.    and  abjured  his  errors,  as  will  be  hereafter  related^.     St.  Au- 
gustine informs  us  that  he  was  a  stranger,  of  a  good  family, 
and  that  he  had  disposed  of  his  substance  before  he  came  to 
"  §  3.          Hippo.      He  likewise  names  five  Deacons  :  Valens  ^ ;   Fau- 
»  §  4.         stinus  ^,  who  had  left  the  military  service  of  the  world  to  lead 
'  §  5.         a  monastic  life,  and  had  been  baptized  at  Hippo ;  Severus  ', 
2  §  6.         who  had  lost  his  sight ;  Hipponensis  ^,  who  had  some  slaves, 
and  manumitted  them  that  very  day  in  the  church;   and 
"  §  7.         lastly,  Eraclius  ^,  whose  virtue  St.  Augustine  commends.    He 
had  erected,  at  his  own  expense,  tlie  Memory  of  St.  Stephen ; 
for  this  was  the  name  given  to  the  place  where  his  reliques 
were  deposited.     He  had  likewise  purchased  an  estate  for  the 
Church  by  the  advice  of  St.  Augustine.     That  very  day  lie 
manumitted  some  slaves  he  had  still  remaining,  and  who  Avere 
already  settled  in  a  monastery.     This  is  the  same  Eraclius 
whom  St.  Augustine  ordained  Priest  some  time  after,  and 
*  infr.  43.   marked  out  for  his  successor"*.     Among  the  Subdeacons  he 
named  none  but  his  nephew  Patricius. 

He  exhorts  his  people  to  give  nothing  to  the  clergy,  except 

»  §  13.        what  they  gave  to  all  in  common*''.     "  Let  no  one,"  said  he, 

["  byrrhus]  "  give  either  cloak  ^  or  tunic  ^  to  any  save  to  the  common 

LiriKdj   (c  g^Qg]^  .  £qj,  fj.Qjj-1  ^}jjg  alone  my  wants  also  are  supplied.     I 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  403 

"  will  not  have  you  offer  any  thing  for  my  particular  use,  a.  d.  425. 

"  under  pretence  of  its  being  decent  and  suitable ;  as,  for 

"  instance,   a  costly  cloak ;  which  may,  perhaps,  become  a 

''  Bishop,  but  not  Augustine,  who  is  a  poor  man,  born  of 

"  poor  parents.     I  ought  to  wear  a  garment  such  as  I  may 

"  give  my  brother  if  he  has  none,  such  as  may  be  worn  by  a 

"  Priest,  a  Deacon,  or  a  Subdeacon.     If  a  better  is  given 

"  me,  I  sell  it  to  give  to  the  poor."     It  is  manifest  from  this 

place,  that  the  clergy,  and  even  the  Bishops,  had  not  as  yet 

any  particular  dress.     For  the  Byrrhus  mentioned  in  this 

place,  was  common  to  the  laymen  as  well '.  '  v.  du 

St.  Augustine  then  declares  that  having  found  his  whole  ^"^^' 
clergy  ready  to  observe  a  community  of  all  things,  he  returns 
to  his  first  resolution  2 :  "  If  I  should  find  any  one,"  says  he,  ^  §  14. 
"  who  lives  in  hypocrisy,  and  reserves  any  private  property, 
''  I  will  not  allow  him  to  dispose  of  it  by  Avill,  and  will  erase 
"  his  name  from  the  catalogue  of  the  clergy.  Let  him 
"  appeal  against  me  to  a  thousand  Councils;  let  him  cross 
"  the  sea,  and  address  himself  to  whom  he  pleases ;  let  him 
"  Hve  where  he  can ;  but  I  hope,  that  with  God's  assistance, 
"  he  will  never  be  able  to  be  clerk  in  the  place  where  I  am 
"  Bishop."  Thus  did  St.  Augustine  live  in  perfect  openness 
towards  his  flock,  and  such  was  his  care  to  justify  his  own 
conduct,  and  that  of  his  clergy.  He  also  desired  their  con- 
sent for  the  ordinations  of  his  clergy^.  ^  PossrI. 

After  the  death  of  his  sister,  the  Nuns  over  whom  she  had     xlii. 
presided  had  one  Felicitas  for  their  Superior,  a  maiden  brought  Nuns." 
up  under  her  own  management.  After  having  long  obeyed  her, 
they  rebelled  against  her,  upon  the  occasion  of  receiving  a  new 
Priest,  whose  name  was  Busticus ;  and  thereupon  desired  to 
have  another  Superior  set  over  them  *.     St.  Augustine  would  *  Ep.  211. 
not  go  to  the  place,  for  fear  his  presence  should  occasion  still  ^  "      '  ^  ' 
greater  disorder;  but  wrote  to  Felicitas  and  Busticus*  to  con- '  Ep.  210. 
sole  and  encourage  them  to  do  their  duty  ;  and  he  also  wrote 
to  the  Nuns  a  letter  of  mingled  severity  and  love*',  in  which "  Ep.  211. 
he  exhorts  them  to  peace,  and  submission  to  their  Superior, 
and  lays  down  rules  for  all  the  details  of  their  conduct.     We 
learn  from  it  that  they  were  not  confined  within  the  walls '' ; '  §  10. 
but  that  they  sometimes  went  out,  though  never  less  than 
three  together*^,  and  that  they  went  once  a  month  to  the  ^  §  i3. 
D  d  3 


nomi 


Bishop 
Hippo. 


404  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

A.  D.  425.  bath.     They  had  every  thing  in  common,  even  to  their  very 

'  §  5,  12.     clothes  '.     But    allowance   was    made   not    only   for   actual 

disease,  but  also  for  weakness  of  body  and  delicacy  of  con- 

'  §  9,  13.     stitution ',  that  all  might  receive  the  refreshments  of  which 

they  stood  in  need.     It  is  this  letter  of  St.  Augustine  which 

is  generally  called  his  Rule,  and  which  has  since  been  applied 

pV.Aug.i.  ,  3  ^^ 

p.  790.]       to  men'*. 

XLiii.  St.  Augustine  considering  that  he  was  now  aged,  being 

nated  nearly  eighty-two  years  old,  resolved  to  provide  himself  a 

successor.     Accordingly  he    gave   notice   to   the   people   of 

A.  D.  426.   Hippo   that    he   had    something   to    say   to    them  '*.      They 

design.       assembled  in  great  numbers  in  the  Church  of  Peace  at  Hii^po, 

Ep^'ia"^^'  on  the   day  after,   which  was  the   sixth  of  the  calends   of 

ai.  110.       October,  under  the  twelfth  Consulate  of  Theodosius,  and  the 

second  of  Valentinian,  i.  e.  the  twenty-sixth  of  September, 

A.  D.  426.     Among  them  were  two  Bishops,  viz.  Religianus 

and  Martiuianus,   and   seven  Priests,    namely,   Saturninus, 

Leporius,    Barnabas,    Fortunatian,    Rusticus,    Lazarus,    and 

Eraclius. 

Then  St.  Augustine  spoke  as  follows  :  "  We  are  all  mortal ; 
"  in  youth  we  look  forward  to  a  more  advanced  age ;  but 
"  after  old  age,  there  is  no  fresh  period  left  to  hope  for.  I 
''  know  what  troubles  usually  arise  in  Churches  after  the 
"  death  of  their  Bishops,  and  it  is  my  duty  to  prevent,  as 
"  much  as  in  me  lies,  any  such  e^dl  happening  here.  I  am 
"  come,  as  you  know,  from  the  Church  of  Milevum,  where 
"  it  was  feared  that  some  disorder  would  arise  after  the 
"  death  of  my  brother  Severus.  He  had,  indeed,  appointed 
"  his  successor ;  but  he  had  thought  it  sufficient  to  name 
"  him  in  the  presence  of  the  clergj^,  and  had  not  spoken  of  it 
"  to  the  people.  Several  of  them  were  annoyed  on  this 
"  account ;  however,  by  the  mercy  of  God  they  were  satisfied; 
"  and  the  person  whom  Severus  had  appointed  has  been 
"  ordained  Bishop. 

"  In  order  therefore  that  no  one  may  complain  of  me,  I 

"  now  declare  before  you  all,  my  will,  which  I  believe  to  be 

"  that  of  Heaven ;  it  is,  that  the  Priest  Eraclius  may  be  my 

"  successor.''    The  people  cried  out  aloud,  "  Thanks  to  God  ; 

[»  Deo       "praise   to   Christ^!"   which  they  repeated   twenty-three 

chri'sto       times ;  "  O  Christ,  hear  us;  long  Hve  Augustine ! "  which  was 

laudcs] 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  405 

repeated  sixteen  times.    Silence  being  restored^  St.  Augustine  a.  d.  426. 
said,  "  It  were  needless  to  expatiate  in  his  commendation ;  I 
"  love  his  wisdom,  and  I  spare  his  modesty ;  it  is  enough 
"  that  you  know  him,  and  that  my  inclinations  agree  with 
''  yours."     He  continued,  "  The  Church  Notaries,  as  you  see, 
"  are  taking  down  my  words  and  yotu-  acclamations ;  in  a 
"  word,  we  are  making  ecclesiastical  Acts ;  for  I  Avish  that  by 
"  this  means  it  may  be  as  strongly  ratified  as  is  possible 
"  among  men."     At  this  the  people  shouted  thirty-six  times, 
"  Thanks  to  God,  praise  to  Christ  !"  "  O  Christ,  hear  us; 
"  long  live  Augustine  ! "  thirteen  times  :  "  Be  our  father  and 
"  our  Bishop  '  !"  eight  times  :  "  He  is  worthy,  he  is  just -\"  ['  Te  pa- 
twenty  times  :   "  He  deserves  it,  he  is  worthy  of  it  ^ ! "  five  episeo- 
times  :  "  He  is  worthy,  he  is  just  \"  six  times.  ["Di^nus 

St.  Augustine  added,  "  I  do  not  wish  that  to  be  done  in  ^^A"^'"^ 
"  his  case,  which  was  done  in  mine  '*.     My  father  Valerius,  of  ['  Bene 
"  happy  memory,  was  still  living  when  I  was  ordained  Bishop,  bene 
"  and  I  occupied  the  see  together  with  him,  contrary  to  the  f '|upr.  20. 
"  prohibition  of  the  Nicene  Council;  but  neither  he  nor  I  '2. 
"  knew  that  it  was  prohibited.    I  do  not  wish,  therefore,  that 
"  my  son  should  be  reproved  in  that  for  which  I  was  myself 
"  reproved.     He  shall  continue,  as  he  is,  a  Priest,  and  shall 
"  be  ordained  a  Bishop,  when  it  shall  please  God.     But  I  am 
"  now,  with  the  grace  of  Christ,  going  to  do  what  I  have 
"  not  hitherto  been  abl'e   to  put  in  execution.     You  know 
"  what  I  desired  some  years  since.     We  had  agreed,  that  in 
"  consideration  of  the  work  on  the  Scriptures,  which  my 
"  brethren  the  Bishops  had  thought  fit  to  impose  on  me  in 
"  the  two  Councils  of  Numidia  and  Carthage,  I  should  be 
"  allowed  five  daj^s  in  the  week  to  myself;  to  this  you  agreed 
"  by  your  acclamations,  and  acts  of  this  were  drawn  up.     It 
"  was  observed  for  a  little  while,  but  my  leisure  was  veiy  soon 
"  violently  broken  in  upon ;  so  that  no  time  was  allowed  me 
"  to  apply  myself  to  what  I  wanted.     I  pray  you  therefore 
"  and  conjure  you,  in  the  name  of  Christ,   suffer  me  to 
"  throw  ofi*  the  burden  of  my  occupations  on  this  young 
"  man  the  Priest  Eraclius,  whom  I  appoint  for  my  successor." 
The  people  cried  aloud,  twenty-six  times,  "We  thank  you 
"  for  your  choice^ ! "    St.  Augustine  thanked  them,  and  added,  [*  Judicio 
"  Let  the  people  therefore  address  themselves  to  him,  instead  agiinus] 


406  ECCLESIASTICAL  HISTORY.       [book  xxiv, 

A.  D.  426.  "  of  coming  to  me ;  when  lie  shall  need  my  advice,  I  will  not 
^'  refuse  it  him.     If  God  shall  grant  me  yet  a  little  more 
"  of  life,  I  do  not  claim  to  spend  it  in  idleness,  but  in  the 
"  study  of  the  Scriptures ;  let  no  one  grudge  me  my  leisure, 
"  for  it  is  full  of  work.     I  have  now  finished  my  business 
"  with  you  :  all  that  remains  is,  to  pray  you  to  subscribe  this 
"  Act ;  shew  your  consent  by  some  acclamation."    The  people 
answered,  "  So  be  it  \"  which  they  repeated  twenty-five  times: 
"  It  is  just,  it  is  reasonable ! "  twenty  times ;  "  So  be  it, 
"  so  be  it ! "  fourteen  times,  with  several  other  acclamations. 
When  these  were  ended,  St.  Augustine  said,  "  It  is  well ;  let 
"  us  offer  the  Sacrifice  to  God  ',  and  whilst  we  shall  be  at 
"  prayer,  I  recommend  to  you  to  lay  aside  all  your  wants  and 
"  secular  affairs,  and  to  pray  for  this  Church,  for  me,  and  for 
"  the  Priest  Eraclius."     There  is  still  extant  a  sermon  of 
Eraclius,  which  seems  to  have  been  made  on  this  occasion, 
and  which  is  chiefly  occupied  with  the  praises  of  St.  Au- 
\  ap.  Aug.v.  gustine '.     He  therein  intimates  that  he  has  been  his  disciple 
Serm!         many  years,  and  had  nevertheless  come  to  Hippo  in  mature 
age ;  which  shews,  that  when  St.  Augustine  calls  him  a  young 
man,  these  words  are  not  to  be  understood  too  rigorously. 
XLiv.         In  the  mean  time,  the  city  of  Constantinoj)le  had  changed 
Atticus :      its  Bishop.     Atticus  died  on  the  tenth  of  October,  under  the 
Bishop  "of    eleventh  Consulate  of  Theodosius  and  the  first  of  Valen- 
Constanti-  tinian,  that  is,  A.D.  425,  after  having  occupied  the  see  nearly 
A.  D.  425.  twenty  years  ^     He  is  praised  by  the  historian  for  having 
Supr'''w"9  ''^stored   peace   to  his  Church,  by  inserting   the   name  of 
'  Supr.  23.  St.  Chrysostom  in  the  Diptychs  *.     His  charity  to  the  poor  is 
likewise  commended;  for  his  beneficence  was  not  confined 
to  his  own  diocese,  but  extended  itself  to  the  neighbouring 
cities.    There  is  still  extant  a  letter  on  this  subject,  which  he 
sent  to  Calliopius,  Priest  of  the  Church  of  Nicsea,  with  three 
hundred  pieces  of  gold :   in  which  he  recommends  him  to 
give  to  those  who  are  ashamed  to  ask,  and  not  to  those  who 
make  a  trade  of  begging;  but  to  pay  no  attention  to  dif- 
ferences  of  religion.     There  was  a  sect  of  Novatians  that 
went  by  the  name  of  Sabbatians,  or  Protopaschites,  who  had 
'  Supr.  19.  been  banished  by  a  law  of  Theodosius  the  Younger,  of  the 
Cod.Tii.iG,  twenty-first  of  March,  413  '.    They  had  l)rought  from  Rhodes 
Sanc5'.    ^    tli^  'jocly  of  their  leader  Sabbatius,  and  used  to  pray  at  his 

Bapt.  6. 


BOOK  xxTV.]       ECCLESIASTICAL  HISTORY.  407 

tomb ;  but  Atticus  caused  it  to  be  carried  off  iu  the  nighty  a.  d.  425. 

and  thus  abolished  this  superstitious  practice.     HoAvever,  he 

still  suffered  the  Novatians  to  hold  their  meetings,  and  said ; 

"  These  are  witnesses  to  our  faith,  in  which  they  have  made 

"  no  change,  though  they  have  now  been  so  long  separated 

"  from  the  Church/'    We  must  understand  him  to  mean  the 

faith  of  the  Trinity^ ;  for  the  Novatians  did  err  on  the  article  ['  cf.  Socr. 

of  the  remission  of  sins^.     But  Atticus  gave  a  clear  e\ddence  [^  Supr.22. 

of  the  purity  of  his  faith,  in  the  vigorous  resistance  against  *'  "*^**  '^'^ 

the  Pelagians,  which  has  been  already  noticed  ^.  =  Supr.  23. 

After  his  death  great  disputes  arose  about  the  election  of  a 
successor'*.  Several  persons  were  proposed,  and  among  others  *  Socr.  7. 
two  Priests,  Philip  and  Proclus.  Philip,  a  native  of  Sida  in  '  '" 
Pamphylia,  had  been  a  Deacon  under  St.  Chrysostom,  and 
his  ordinary  attendant  in  that  capacity.  He  applied  himself 
to  study,  and  collected  a  great  number  of  books  of  all  kinds. 
His  style  was  Asiatic,  and  he  wrote  much ;  and  among  the 
rest,  an  historical  work  divided  into  thirty  books.  All  the 
people  of  Constantinople  preferred  both  to  Philip  and  Proclus 
another  Priest,  named  Sisinnius,  whose  Church  was  situated 
without  the  city,  in  a  place  called  Elaia,  or  the  Olive,  in 
which  the  feast  of  the  Ascension  of  our  Saviour  was  cele- 
brated annually,  with  great  solemnity.  The  piety  and  charity 
of  Sisinnius  towards  the  poor  had  won  him  the  favour  of  the 
laity.  They  carried  their  point,  and  he  was  ordained  on  the 
twenty-eighth  of  February,  under  the  twelfth  Consulate  of 
Theodosius  and  the  second  of  Valeutinian,  that  is,  in  the 
year  426^.  schr.Marc, 

For  his  ordination  a  Council  was  held  at  Constantinople,  a.  d.426. 
by  order  of  the  Emperor  Theodosius,  in  which  Theodotus, 
Bishop  of  Antioch,  assisted  *^.     This  Council  wTote  a  letter "  Phot, 
addressed  to  Berinian,  Amphilochius,  and  the  other  Bishops 
of  Pamphylia,  in  which  it  was   declared,   that  if  any  one 
should  henceforward  be  proved,  either  by  w^ord  or  deed,  to 
have  laid  himself  open  to   the  charge  of  entertaining  the 
heresy  of  the  Massalians '',  he  should  be  deposed,  whatever '  Supr.  19. 
promise  he  might  make  of  fulfilling  his  penance ;  and  that  ""'" 
whoever  should  maintain  his  cause,  whether  Bisbop  or  any 
other,  should  incur  the  same  danger.     This  was  so  ordered, 
because  they  knew  the  dissimulation  of  these  heretics. 


408  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A. n.  426-7.  As  for  Proclus^  Sisinnius  ordained  him  Bishop  of  Cyzicus, 
'  Socr.7.28.  which  See  happened  at  that  time  to  be  vacant'.  But  as  he 
was  preparing  to  set  out  for  that  place  he  was  anticipated  by 
the  Cyzicenians^  who  ordained  one  Dalmatius,  a  man  who 
led  an  ascetic  life.  "  This  they  did/'  observes  Socrates,  "  in 
"  defiance  of  that  law  which  forbids  the  ordination  of  a 
"  Bishop  without  the  consent  of  the  Bishop  of  Constan- 
"  tinople ;  but  they  excused  themselves  on  the  plea  that  this 
"  law  only  applied  to  the  individual  person  of  Atticus.'' 
There  is  no  other  notice  of  this  law  extant.  Proclus  there- 
fore remained  without  any  particular  church,  but  still  of- 
ficiating as  Priest,  and  preaching  in  Constantinople  with 
great  success.  Sisinnius  did  not  sit  two  years  in  the  epis- 
copal chair,  and  died  on  the  twenty-fourth  of  December, 
under  the  Consulate  of  Hierius  and  Ardaburius ;  that  is,  in 
the  year  427.  He  was  simple,  easy  of  access,  and  averse  to 
business ;  a  character  by  no  means  acceptable  to  a  restless 
people,  who  accordingly  looted  upon  him  as  a.weak  man. 
XLV.  There  was  a  monastery  at  Adrumetum,  a  city  of  Africa 

amoiig^the  situated  on  the  sea  coast,  in  which  a  Monk  named  Florus, 
Admme-^    a  native  of  Uzalis,  Avas  living.     This  man  went  into  his  own 
A^"n    9-    country,  and  was  accompanied  on  his  journey  by  a  Monk 
PAug.Ep.  called  Felix^.     While  at  Uzalis,  he  met  with  the  letter  of 
2i6.ai.  256.  gj-_  Augustiuc  to  Sixtus^,  wliich  he  copied,  and  on  setting 
=  Supr.  23.  out  for  Carthage,  left  it  with  Felix  his  fellow-traveller,  who 
carried  it  to  the  monastery  at  Adrumetum,  and  began  to  read 
it  to  his  brethren.     Among  these  there  were  five  or  six,  who, 
not  understanding  very  well  St.  Augustine's  meaning,  excited 
a  great  disturbance ;  disputing  against  those  who  understood 
it  better,  and  pretending  that  they  destroyed  free  will.    When 
Florus  returned  from  Carthage,  the  divisions  broke  out  afresh, 
and  they  fell  upon  him  as  having  been  the  occasion  of  the 
dispute,  not  comprehending  what  he  said  to  them  in  sup- 
port of  the  sound  doctrine.     Florus  thought  it  his  duty  to 
acquaint  the  Abbot,  whose  name  was  Valentine,  with  this 
disorder,  which  till  then  he  knew  nothing  of,  and  shewed 
him  the  book,  in  which  the  Abbot  easily  recognised  the 
style  and  doctrine  of  St.  Augustine,  and  read  it  with  pleasure 
and  consolation.     To  put  an  end  to  these  disputes  between 
his  Monks,  he  resolved  to  send  some  of  them  to  Evodius, 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  409 

Bishop  of  Uzalis,  who  wrote  to  Valentine  and  his  Monks,  A.  D.  427 


exhorting  them  to  peace.  However,  his  letter  did  not  ap- 
pease their  irritated  minds,  and  they  resolved  to  go  to  St.  Au- 
gustine himself.  The  Abbot  did  not  recommend  this,  and 
endeavoured  to  heal  them,  by  causing  a  Priest  named  Sa- 
binus  to  explain  the  work  to  them  in  the  clearest  manner. 
However,  it  was  all  to  no  purpose ;  and  feai'ing  to  sour  their 
minds  still  more,  he  suffered  them  to  depart,  and  even  sup- 
plied them  with  the  money  requisite  for  their  journey;  only 
he  did  not  give  them  any  letter  for  St.  Augustine,  that  he 
might  not  seem  to  entertain  any  doubt  himself  about  his 
doctrine.  The  persons  who  set  out  were  two  young  men 
named  Cresconius  and  Felix;  and  after  their  departure  the 
monastery  remained  in  peace. 

When  they  came  to  Hippo  ^,  St.  Augustine  received  them,  '  Aug.  Ep. 
although  they  had  not  brought  any  letter  from  their  Abbot,  -  •  ■  • 
as  he  observed  in  them  too  much  simplicity  to  allow  him  to 
suspect  them  of  imposture.  They  laid  before  him  the  state 
of  the  question,  and  accused  Florus  of  being  the  occasion  of 
all  the  disorder  in  their  community.  St.  Augustine  instructed 
them,  and  explained  to  them  his  letter  to  Sixtus :  he  even 
wished  to  charge  them  Avith  all  the  works  relating  to  the 
Pelagians,  but  they  did  not  allow  him  time  enough  to  have 
them  copied  out,  because  they  wanted  to  return  to  their 
monasteiy  before  the  festival  of  Easter,  that  they  might 
celebrate  it  with  their  brethren  in  perfect  harmony,  after 
the  termination  of  all  their  disputes.  This  is  thought  to  have 
been  in  the  year  427,  when  Easter  fell  on  the  third  of  April. 
St.  Augustine  therefore  gave  them  a  letter  for  the  Abbot 
Valentine,  and  the  whole  community,  in  which  he  explained 
that  difficult  question  of  free  will  and  grace,  and  prayed  the 
Abbot  to  send  Florus  to  him,  suspecting  the  real  state  of  the 
^case,  namely,  that  the  others  opposed  him  so  warmly  only 
because  they  did  not  understand  him. 

However,  St.  Augustine  after  having  written  this  letter,     xlvi. 
kept  the  Monks  of  Adrumetum  with  him  till  after  Easter ;  ?a,gl"fn?' 
a  change  of  purpose  occasioned,  as  is  generally  imagined,  by  ""^pp^^t 
the  arrival  of  the  other  Felix,  who  came  after  them,  and,  wiii. 
as  it  seems,  acquainted  him  more  fully  with  the  state   of 
the  question ^     During  the  long  time  thev  sojourned  here,  ■'■  ku^  Kp. 

2l.i.  a).  47. 


410  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

A.  D.  427.  St.  Augustine  read  to  them,  besides  his  letter  to  Sixtus, 
'  Supr.  23.  the  letters  of  the  Council  of  Carthage  ^,  of  the  Council  of 
Milevum,  and  of  the  five  Bishops  to  Pope  Innocent,  with  his 
answers,  the  letter  of  the  Council  of  Africa  to  Pope  Zosimus, 
with  his  letter  addressed  to  all  the  Bishops  in  the  world, 
and  the  canons  of  the  plenary  Council  of  Africa  against  the 
Pelagians.  He  also  read  to  them  St.  Cyprian's  treatise  on 
the  Lord's  Prayer,  in  which  the  necessity  of  the  grace  of 
"  Supr.  23.  God  is  strongly  displayed^.  He  did  yet  more;  for  he  com- 
posed a  new  work  on  purpose,  intitled,  "  On  Grace  and  Free 
"  Will,'^  and  inscribed  it  to  Valentine  and  his  Monks. 

He  therein  shews  that  we  must  equally  avoid  denying 

free  will,  in  order  to  establish  grace,  or  denying  grace,  to 

establish  free  will.     He  proves  free  will  by  the  Holy  Scrip- 

^  c.  2.         tures^,  Avhicli  abound  with  precepts  and  promises ;  and  in- 

[^  Rom.  12.  sists  particularly  on  those  passages  which  exhort  us  to  will"*. 

9.  Prov.  r.  He  also  proves  the  necessity  of  grace  by  the  Scripture^,  in 

7%6^&c'l'  ^^^^ich  it  is  said  that  the  virtues  enjoined  by  it  are  gifts  of 

'  c.  4.        God,  who  unites  together  the  precept  and  the  assistance, 

and  commands  us  to  pray.     He  shews,  in  opposition  to  the 

Pelagians,  that  grace  is  not  given  according  to  our  merits ; 

since  the  first  grace  is  given  to  the  wicked,  Avho  deserved 

'•  c.  (J.         nothing  but  punishment^.    All  the  good  Avhicli  the  Scripture 

'  c.  7.         ascribes  to  man  it  ascribes  in  other  places  to  grace  ^:  and 

thus  eternal  life  is  at  the  same  time  both  a  reward  and  a 

8.        free  giff^.    The  Law  is  not  grace^,  since  the  Law  alone  is  only 

the  letter  which  kills,  and  the  knowledge  which  pufteth  up. 


"  c.   II. 
[2  Cnr, 
3.  6.] 
'  c.  13. 


Christ  would  have  died  in  vain.  Grace  does  not  consist 
only  in  the  remission  of  past  sins,  since  we  say,  "  Lead  us  not 
"  into  temptation."  We  cannot  merit  grace,  either  by  good 
works,  as  he  has  shewn  already,  or  by  any  good  wilP;  since  we 
pray  God  to  give  us  faith,  to  change  our  wills,  and  to  soften 
our  hard  hearts.  It  is  therefore  He  who  has  first  chosen  us, 
and  loved  us ;  it  is  He  Avho  endues  us  Avith  a  good  will ;  who 
increases  it  for  the  fulfilment  of  His  commandments;  and 
renders  us  capable  of  fulfilling  them,  by  inspiring  us  with  a 
more  fervent  charity  than  that  by  which  at  first  we  feebly 
willed  the  good.  God  has  so  great  a  power  over  our  hearts'', 
that  He  turns  them  whithersoever  He  pleases ;  whether  by 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  411 

incliniug  tliem  to  good^  in  His  free  mercy,  or  in  applying  to  A.  D.-  427. 
His  designs  the  evil  wliicli  they  derive  from  their  free  will'.  •  c.  21. 
Lastly^,  we  see  a  manifest  example  of  grace  in  infants,  to «  c.  22. 
whom  it  is  impossible  for  lis  to  ascribe  any  merit  to  attract 
it,  or  any  demerit  to  repel  it,  except  original  sin;  or  any 
reason  why  one  should  be  preferred  before  another,  except 
the  hidden  judgment  of  God.     St.  Augustine  savs,  at  the 
conclusion^,  '^  Read  over  this  book  continually,  and  if  you  ^  c.  24. 
"  understand  it,  thank  God  for  it ;  and  whatever  you  may 
"  not  understand,  pray  to  Him  to  make  you  understand  it, 
"  for   He  will  give  you  understanding."      He  had  recom- 
mended to  them  in  the  beginning"^,  not  to  allow  themselves  *  c.  1. 
to  be  troubled  by  the  obscurity  of  this  question,  and  to  keep 
peace  and  charity  among  themselves,  walking  according  to 
their  knowledge,  and  waiting  till  it  should  please  God  to 
increase  it.     "\Mieu  St.  Augustine  had  read  over  this  book  to 
Cresconius,  and  to  the  JNIonks  who  had  accompanied  him, 
he  gave  it  to  them,  together  with  the  other  treatises  which 
have  been  already  mentioned;  and  a  second  letter  directed 
to  the  Abbot  Valentine,  in  which  he  intreats  him  to  send 
Florus  to  him.     Valentine  did  not  fail  to  comply  A^dth  his  5  ^p   ^^^^ 
request*,  and  made  Florus  the  bearer  of  a  letter  of  thanks.      ^'^V^^*^' 

St.  Augustine  was  much  rejoiced  to  find  that  the  faith  of    xlvit. 
Florus  was  sound,  with  respect  to  free  will  and  grace,  and  to  correction 
learn  that   peace  was   re-established   in   the   monastery  of  ^"^  Grace. 
Adrumetum.     But  he  learnt  also  that  some  one  there  had 
made  the  following  objection  :  '^  If  it  be  God  which  worketh 
"  in  lis  both  to  will  and  to  do'',  our  superiors  ought  to  be  ^  phiiip 
"  satisfied  with  instructing  us  and  praying  for  us,  without  ^'  ^'^' 
"  coiTccting  us  when  we  fail  to  do  our  duty.     How  is  it  my 
"  fault,  if  I  have  not  that  powerful  succour  which  God  has 
"  not  given  me,  and  which  He  only  can  bestow  ?"    This  false 
conclusion,  which  threw  so  much  odium  on  the  doctrine  of 
grace,   obliged    St.  Augustine  to   compose    a  new  treatise, 
which  he  intitled,  "  On  Correction  and  Grace,"  and  which 
also  he  addressed  to  the  Abbot  Valentine  and  his  Monks, 
without,  however,  accusing  them  of  entertaining  this  error''.   '  Re-r.  2. 

He  first  establishes  the  doctrine  of  the  Church  with  re-  *''' 
spect  to  the  Law,  Grace,  and  Free  Will.     He  shews"  that  we »  Aug.  x. 

,r.  ft 
Grat.  c.  2. 


412  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  D.  427.  wliicli  not  only  points  it  out  to  us,  but  also  enables  us  to 
perform  it.  He  tben  proposes  the  objection  which  is  the 
subject  of  this  work  :  "  Why  do  they  preach  to  us,  and 
"  command  us  to  turn  from  the  evil  way,  and  to  do  good, 
"  if  it  be  not  we  who  do  it,  but  God  which  worketh  in  us 
"  both  to  will  and  to  do  it  ?"    "  Nay,  rather,"  he  answers, 

'  Rom.  8.    "  let  them  understand,  if  they  are  the  sons  of  God  ',  that 

ptiiiip.        "  it  is  the   Spirit  of  God  who  leads  them   on  both  to   do 

2.  )3.  (I  -v^liat  they  ought  to   do,  and  after  they  have  done  it,  to 

"  return  thanks  to  Him  who  leadeth  them  to  it.  For  they 
"  are  led  in  order  that  they  may  do  something,  and  not  that 
"  they  may  do  nothing.  But  when  they  do  it  not,  let  them 
"  pray,  to  obtain  that  which  they  have  not  yet  received." 
"  Well  then,"  said  they,  "  let  our  superiors  rest  satisfied 
"  with  teaching  us  our  duty,  and  praying  for  us,  that  we 
"  may  perform  it ;  but  let  them  not  correct  or  reprove  us, 
"  if  we  fail  in  perfoi'ming  it."  "  On  the  contrary,"  says 
St.  Augustine,  "  this  should  all  be  done,  since  the  Apostles, 
"  who  Avere  the  doctors  of  the  Church,  did  so.  They  taught 
"  what  ought  to  be  done,  they  corrected  if  it  was  not  done, 
"  and  prayed  in  order  that  it  might  be  done." 

"  ( .  4.  The  Pelagian  objects 2,  "  Is  it  my  fault  that  I  do  not  possess 

"  what  I  never  received  ?  Teach  me  what  I  am  to  do,  and  if 
"  I  do  it,  thank  God  for  it ;  if  I  do  it  not,  do  not  correct  me, 
"  but  pray  to  Him,  that  He  would  give  me  power  to  do  it." 

^  <•.  6.  St.  Augustine  answers^,  "  It  is  your  own  fault  that  you  are 
"  wicked ;  and  still  more  so  that  you  refuse  to  be  corrected  for 
"  it.  As  if  vices  were  to  be  applauded,  or  looked  upon  as 
"  indifferent,  as  if  correction  was  not  useful,  by  striking  the 
"  mind  with  fear,  shame  and  grief,  by  exciting  to  praj'^er, 
"  and  to  repentance  !  They  ought  rather  to  say ;  '  Neither 
"  '  teach  me  any  thing,  nor  pray  for  me,  since  God  is  able  to 
"  '  turn  our  hearts  without  either  precept  or  prayer,  in  the 
"  '  same  manner  as  He  converted  St.  Paul.'  These  extra- 
"  ordinary  graces  which  God  bestows  on  Avliom  He  pleases, 
"  ought  not  to  prevent  our  making  use  of  correction,  any 
"  more  than  of  instruction,  or  prayer." 

'  c.  f).  The  Pelagians  said\  "  We  have  not  received  obedience ; 

"  why  then  are  we  corrected,  as  if  it  were  in  our  power  to 
"  bestow  it  on  ourselves?"    St.  Augustine  answers,  "If  they 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  413 

"  are  not  yet  baptized,  their  disobedience  flows  from  the  sin  A.  d.  427 

"  of  the  first  man ;  which  does  not  make  us  individually  less 

"  guilty  or  less  reprehensible,  because  it  is  common  to  all 

"  mankind.     If  he  who  speaks  thus  has  been  baptized,  he 

"  cannot  say  that  he  has  not  received ;  since  he  has  lost  by 

"  liis   free   AviU   the    grace   which   he   had   once   received." 

"  Nay,"   said  the   Pelagian,  "  I  may  say  that  I  have  not 

"  received,  since  I  have  not  received  perseverance."     "  It 

"  is  true,"  St.  Augustine  answered,  "  that  perseverance  is  a 

"  gift  of  God  ;"  (which  he  proves,  by  the  fact  that  prayer  is 

made  for  it.)     "  But  nevertheless  it  is  with  justice  that  we 

"  correct  those  Avho  have  not  persevered  in  the  good  life ' ;  '  c  7. 

"  for  it  is  by  their  own  will  that  they  are  changed ;  and  if 

"  they  do  not  profit  by  the  correction,  they  merit  eternal 

"  damnation.     Even  those  to  whom  the  gospel  has  not  been 

"  preached,  shall  not  deliver  themselves  from  this  condemna- 

''  tion,  though  it  seems  a  more  reasonable  excuse,  to  say, 

*'  '  We  have  not  received  the  grace  to  hear  the  gospel,-"  than 

"  to  say,  '  We  have  not  received  perseverance.'     Tor  it  may 

"  be  said,  '  Friend,  you  wovild  have  persevered  if  you  had 

'^  '  chosen,  in  that  which  you  had  both  heard  and  possessed ;' 

"  but  it  cannot  possibly  be  said,  '  You  would  have  believed, 

"  '  if  you  had  chosen,  in  that  which  you  had  not  heard.' 

"  Those  therefore  who  have  not  heard  the  gospel ;  those,  who 
"  after  having  heard  it,  and  having  been  converted,  have  not 
"  persevered ;  those  who  have  refused  to  believe ;  and  infants 
"  who  have  died  unbaptized ;  these  four  classes  of  persons  are 
"  none  of  them  separated  from  the  mass  of  perdition :  those 
"  who  are  separated  from  it,  are  so  not  by  their  own  merits, 
"  but  through  the  grace  of  the  Mediator  :  God  gives  to  them 
"  all  the  means  of  salvation ;  and  not  one  of  them  perishes 
"  because  they  are  predestinated,  that  is  to  say,  not  only 
''  called  but  elected.  And  if  any  one  should  ask  me  -,  '  Why  '  c.  b. 
"  '  God  has  not  bestowed  perseverance  on  all  those  to  whom 
"  '  He  has  given  charity/  my  answer  is,  that  I  do  not  know; 
"  and  that  I  admire,  with  the  Apostle,  the  depth  of  the 
"  judgments  of  God.  But  you.  Enemy  of  grace,  who  put  this 
"  question  to  me,  I  believe  that  you  are  as  httle  able  to  solve 
''  it  as  myself.  Or  if  you  have  recourse  to  free  will,  what 
''  answer  will  you  make  to  these  words,  '  Peter,  I  have  prayed 


414  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  P.  427.  "  '  for  thee,  that  thy  faith  fail  not '  ? '     Will  you  dare  to  say, 

'Luke  22.  «  that  notwithstanding  the  prayer  of  Christ,  the  faith  of 
"  Peter  would  have  failed,  if  Peter  had  so  willed  it?  The 
"  human  will  does  not  therefore  obtain  grace  by  its  own 
"  freedom ;  but  rather  obtains  freedom  through  grace ;  which 
"  also  enables  it  to  persevere  by  conferring  on  it  a  perpetual 
"  delight,  and  an  in\ancible  strength.  It  is,  indeed,  mar- 
"  vellous  that  God  does  not  bestow  perseverance  on  some  of 
"  His  children ;  but  it  is  no  less  astonishing  that  He  some- 
"  times  refuses  the  grace  of  Baptism  to  the  children  of  His 
"  friends,  and  grants  it  to  the  children  of  His  enemies ;  or 
"  that  He  does  not  withdraw  from  the  dangers  of  this  life 
"  those  among  the  faithful  whose  fall  He  foresees.  Let  us 
"  not  wonder  that  we  cannot  penetrate  His  impenetrable 

*  C.9.  §25.  "  conduct.    We  must  therefore  always  correct  him  who  sins^, 
"  though  we  do  not  know  whether  the  correction  will  be  of  any 
"  advantage  to  him,  and  whether  or  no  he  be  predestinated. 
"  '  But  no  one  can  say  that  Adam  was  not  separated  from 

"  c.  10.  "  '  the  mass  of  perdition  which  did  not  yet  exist  ^ :  wherefore 
"  '  then  was  not  perseverance  bestowed  on  him  ?  And  it 
"  '  not  having  been  bestowed  upon  him,  how  is  he  guilty  V  " 
To  answer  this  objection,  St.  Augustine  makes  a  distinction 
between  the  grace  of  the  two  states  or  conditions ;  the  state 
of  innocence,  in  which  the  first  man  was  before  his  sin,  and 
the  state  of  corrupted  nature,  in  which  we  now  are.  This 
distinction  has  been  the  occasion  of  much  controversy  between 
the  most  celebrated  divines ;  and  it  would  require  a  long  dis- 
course to  explain  and  reconcile  it  with  the  principles  laid 
down  in  the  other  works  of  St.  Augustine.  I  shall  not 
therefore  enter  upon  it,  that  I  may  not  transgress  the  limits 
prescribed  to  the  historian ;  and  the  rather,  as  without  ex- 
plaining this  doctrine,  we  may  very  easily  understand  what- 
ever relates  to  the  reconciling  of  correction  with  grace. 

^  c.  13.  St.  Augustine  goes  on  to  teach ^,  "that  the  number  of 

"  those  who  are  predestinated  is  fixed  and  certain,  but  that 
*'  no  man  knows  whether  he  is  included  in  it  or  not ;  which 
"  ignorance  is  advantageous  to  him,  as  it  makes  him  lowly 
"  and  humble.  The  reprobates  arc  of  several  sorts.  Some 
"  of  them  die  with  original  sin  only ;  others  add  to  it  by 
*'  their  free  will ;  and  others  again  have  grace  bestoAved  upon 


BOOK  XXIV.]        ECCLESIASTICAL  HISTORY.  415 

"  tliem,  and  do  not  persevere  in  it ;  tliey  abandon  God,  a.  d.  427. 

"  and  God  abandons  tbem.    For  tbey  are  abandoned  to  tlieir 

"  free  Avill,  because  by  a  just  and  hidden  judgment  of  God, 

"  they  have  not  received  the  gift  of  perseverance.     Let  men 

"  therefore  suffer  themselves  to  be  corrected  when  they  sin',  "  c.  14. 

"  and  not   argue  from  correction  against   grace,  nor  from 

''  grace  against  correction.     Man  has  a  power  either  to  will 

"  or  to  refuse ;  but  without  prejudice  to  the  Almighty  power 

"  of  God,  who  is  absolute  master  of  the  human  will.     We 

"  ought  to  correct  in  proportion  to  the  faulty  and  endeavour  =  c.  15. 

"  after  the  salvation  of  all  men,  without  distinction ;  because 

"  we  cannot  tell  who  those  are  whom  God  intends  actually 

"  to   save,   and  because   the   care  which  we   shall   bestow 

"  therein,  will,  at  any  rate,  be  of  advantage  to  ourselves.^' 

For  what  remains,  St.  Augustine  clearly  teaches  elsewhere  ^  '  Aug.  x. 

de  Spir. 

that  God  is  Tilling  that  all  men  should  be  saved;  without,  ctLit. c.33. 
however,  taking  from  them  their  free  will,  the  good  or  ill  use  ^  "  ' 
of  which  makes  them  fit  subjects  of  judgment.     He  also 
shews  that  God  is  not  the   author  of  sin,  inasmuch  as  it 
depends  on  the  will  of  each  individual,  either  to  consent  or 
not  to  consent  to  the  outward  or  inward  grace  \  '  0.31.  §60. 

This  treatise  on  Correction  and  Grace  is  the  last  of  which   xlviit. 
St.  Augustine  takes  notice  in  his  Retractations,  written  about  tions  of  St. 
the  year  427.     It  was  now  many  years  since  he  had  formed  Augustine. 
the  design  of  revising  all  his  works  which  had  become  public, 
and  which  he  was  therefore  unable  to  correct  in  any  other  way 
than  by  a  public  censure ;  but  he  had  hitherto  been  diverted 
from  it  by  more  urgent  business  ^    He  had  entertained  such  =  Possid. 
an  intention  fifteen  years  before,  as  appears  by  a  letter  to  RetV. 
Marcellinus  ^     At  last,  after  he  had  appointed  Eraclius  his  Y'^^%_ 
successor,  ha^dng  now  more  leisure,  he  undertook  this  work,  ai.  7.  §2,3. 
and  completed  it  in  two  books;  of  which  the  first  comprises  the 
works  written  from  the  time  of  his  conversion  (including  those 
which  were  composed  before  his  Baptism)  down  to  the  com- 
mencement of  his  Episcopate;  and  the  second  comprises  all  the 
rest,  even  to  the  time  when  he  was  making  this  revisal.     He 
therein  reviews  all  his  works,  as  nearly  as  he  could,  according 
to  the  order  of  time  in  which  they  were  written;  desiring 
that  they  might  be  read  in  the  same  order,  that  so  his  readers 
might  observe  the  progress  he  had  made.     He  begins  with 


416  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

A.  P.  427.  the  tliree  books  against  the  Academics^  and  concludes  with 

the  treatise  on  Correction  and  Grace^  marking  every  point, 

even  down  to  the  slightest  expressions,  which  he  judged 

worthy  of  censure,  and  at  the  same  time  defending  what  had 

been  unjustly  censured  by  others.     He  reckons  ninety-three 

'  Ep.  224.    works ',  in  two  hundred  and  thirty-two  books,  and  observes 

vuit."§'2!    that  he  had  been  pressed  by  his  brethren  to  publish  these 

Retr.  2. 67.  ^^q  books  of  Retractations,  before  he  had  begun  to  revise  his 

letters   and    sermons.     He   afterwards  began   to   revise  his 

*  Ep.  224.   letters,  but  had  not  time  to  finish  them  ^. 

XLix,  About  the  same  time  Leporius  was  converted  from  his 
of  Lepo-  errors  by  the  instructions  of  the  Bishops  of  Africa,  and  par- 
""®'  ticularly  of  St.  Augustine  ^.     He  was  a  native  of  Gaul,  and 

incarn.  1.  was  distinguished  among  the  Monks  by  the  purity  of  his 
Gennad.  hfe;  but  he  ascribed  his  virtue  to  his  own  free  will  and  his 
f^gy''*-  own  strength,  following  the  doctrine  of  Pelagius,  whose 
disciple  he  was.  He  carried  this  evil  principle  to  a  still 
greater  length  by  maintaining  that  Jesus  Christ  was  only  a 
common  man ;  but  that  He  had  used  His  free  will  so  well,  as 
to  have  lived  without  sinj  and,  by  His  good  works,  had  merited 
to  be  the  Son  of  God.  That  the  only  object  of  His  coming 
into  the  world,  was  to  exhibit  to  mankind  an  example  of 
virtue ;  and  that  if  they  chose  to  profit  by  it,  they  also  might 
be  without  sin.  Leporius  published  his  errors  in  a  letter 
which  caused  a  great  scandal.  Cassian,  who  had  been  then 
about  thirteen  or  fourteen  years  in  Provence,  admonished 
him,  and  exhorted  him  to  make  a  recantation ;  several  other 
learned  men  in  Gaul  did  the  same,  but  to  no  purpose. 
"Wherefore  Proculus  of  Marseilles,  and  Cylinnius,  another 
Bishop  in  Gaul,  finding  him  obstinate,  condemned  his  doc- 
trine. Being  thus  driven  out  of  Gaul,  he  went  to  Africa, 
accompanied  with  some  others  who  had  imbibed  the  same 
erroneous  principles.  He  lived  some  time  after  this  with 
St.  Augustine  3  and  it  is  thought  that  he  is  the  Priest 
Leporius,  who  assisted  with  others  at  the  nomination  of 
''  Supr.  43.  Eraclius  * ;  for  the  Leporius  of  whom  we  are  now  speaking 
was  ordained  a  Priest,  after  ha\ing  been  a  Monk.  He 
acknowledged  his  error,  and  made  a  public  confession  of  it ; 
and  in  order  to  repair  the  scandal  he  had  caused  to  the 
Churches  of  Gaul,  he  sent  thither  an  authentic  recantation. 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  417 

which  was  read  in  the  Church  of  Carthage  in  the  presence  of  a.  d.  427 


several  Bishops.     It  is  addressed  to  Procukis  and  Cylinnius^  '  Lepor. 

Leporius  therein  acknowledges  and  humblj'  asks  pardon  for  ap"*sirm. 

his  ignorance  and  presumption.    He  condemns  his  scandalous 

letter,  and  confesses  that  God,  that  is,  Jesus  Christ,  was 

born  of  Mary ;  and  that  it  was  not  more  unworthy  of  God  to 

be  born  of  a  woman,  and  to  assume  from  her  the  human 

natui'e  when  He  thought  proper,  than  to  form  the  human 

nature  within  her;  for  else  it  would   be  adding  a  fourth 

person  to  the  Trinity,  if  we  make  two  Sons  of  God,  and  two 

Christs,  the  one  God,  the  other  Man.     "  But  we  must  not 

"  therefore  believe  that  the  Incarnation  of  the  Word  is  a 

*'  mixture  and  confusion  of  both  natures ;  for  such  a  mixture 

"  destroys  both  parts.     The  Son  only  became  incarnate,  not 

"  the  Father,  nor  the  Holy  Ghost.     They  are  not  two,  the 

"  one  God,  and  the  other  Man ;  the  same  is  both  God  and 

"  Man,  one  only  Son  of  God,  Jesus  Christ  :  wherefore  we 

"  do  not   fear   to   say,  that  God  was  born,  suffered,  and 

"  was   crucified  according  to  the  flesh.      We  believe  that 

"  He  is  the  only  Son  of  God,  not  adopted,  but  properly 

"  so  called;  not  imaginary,  but  real;  not  for  a  season,  but 

"  eternal. 

"  We  likewise,"  he  added,  "  execrate  what  we   said,  in 
"  ascribing  to  Christ,  labour,  merit,  and  faith ;  making  Him 
"  almost  like  each  one  of  the  Saints,  though  this  was  not 
"  our  intention ;  and  in  a  manner  ranking  Him  among  mere 
"  mortals,  who  is  God  over  all,  and  who  hath  not  received 
"  the  Spirit  by  measure  ^     We  also  condemn  what  we  said, '  Rom.  9. 5. 
"  that    Christ    suffered   without    any    assistance   from   the 
"  Divinity,  by  the  mere  strength  of  human  nature,  to  which 
"  we  were  led  by  our  desire  to  remove  all  suffering  from  the 
"  Divine  Word;  and  that  Christ,  as  man,  was  ignorant  of 
"  some  things :  for  we  may  not  say  this  of  the  Lord  of  the 
"  Prophets.     In  conclusion,  as  it  would  take  too  long  to 
"  notice  in  detail  all  the  other  propositions  we  have  advanced, 
''  we  declare  in  sincerity  that  we  either  receive  or  reject 
"  them,  in  conformity  with  the  principles  of  the  Catholic  I'  Sup*^- 1^- 
"  Church;  and  we  pronounce  anathema  against  all  heretics,  [Ub.  is.  i. 
"  against  Photinus^  Anus,  Sabellius,  Eunomius^  Valentine^  "MbJ9.i4. 
"  ApolUnaris',  Manichseus,  and  all  the  rest."     Leporius  sub-  ffi^S^'^'j^g.  6, 

TT.  fi  not.  r.] 


418 


ECCLESIASTICAL  HISTORY 


[book   XXIV. 


A.  L).   427 


Aug.  Ep 
il9. 


»  Leo.  Ep. 
134.  c.  6. 
V.  Not. 
Quesn.  il. 
p.  906. 
L. 
Letter  to 
Vitalis. 
'  Ep.  217. 
al.  107. 


c.  2.  §  7. 


scribed  this  letter,  together  with  Domniuus  and  Bonus,  who 
were  apparently  his  companions  in  error.  Four  Bishops 
subscribed  it  as  witnesses :  namely,  Aurelius  of  Carthage ; 
St.  Augustine;  Florentius,  Bishop  of  the  other  Hippo;  and 
Secundinus,  Bishop  of  Megarmita.  These  four  Bishops  wrote 
also  to  Proculus  and  Cylinnius  ^,  commending  the  severity  of 
the  Bishops  of  Gaul,  which  had  proved  so  salutaiy  to  Leporius; 
bearing  testimony  to  his  conversion,  and  exhorting  them  to 
receive  him  again  to  then'  communion ;  for  he  himself  con- 
tinued in  Africa.  There  is  no  doubt  that  this  letter  was 
written  by  St.  Augustine,  and  even  the  recantation  of  Le- 
porius is  ascribed  to  him  '^. 

About  the  same  time,  St.  Augustine  wrote  to  a  person 
named  Vitalis  of  Carthage^,  who  maintained  that  the  begin- 
ning of  faith  was  not  the  gift  of  God  ;  that  God  did  no 
further  incline  us  to  will  the  good,  than  by  setting  it  before 
us  in  His  law,  while  it  depended  on  ourselves  to  give  or  with- 
hold our  consent  to  it.  But  he  allowed  that  what  Ave  asked 
of  God  by  faith.  He  afterwards  granted  to  us  by  grace ;  so 
that  he  maintained  the  principles  of  those  who  were  after- 
wards called  Semi-Pelagians.  St.  Augustine,  to  convince  him 
of  his  error,  insists  principally  on  the  prayers  of  the  Church. 
"  Say  then  openly,^'  said  he  to  him,  "  that  we  ought  not  to 
"  pray  for  those  to  whom  we  preach  the  gospel,  but  only  to 
"  preach  to  them.  Raise  your  voice  against  the  prayers  of 
"  the  Church,  and  when  you  hear  the  Priest  at  the  Altar 
"  exhorting  the  people  of  God  to  pray  for  the  infidels,  that 
"  He  may  convert  them ;  for  the  Catechumens,  that  He  may 
"  inspire  them  with  the  desire  of  Baptism,  and  for  the  faithful, 
"  that  they  may  persevere  through  His  grace ;  laugh  at  all 
"  these  holy  exhortations,  and  say  that  3'ou  will  not  pray  to 
"  God  for  the  infidels,  that  He  may  make  them  become 
"  believers ;  because  this  is  not  a  gift  of  His  mercy,  but  an 
"  effect  of  their  will.^'  He  proceeds* :  "  Let  us  not  deceive 
"  men,  for  we  cannot  deceive  God.  Assuredly,  we  do  not 
"  pray  to  God,  but  pretend  to  pray  to  Him,  if  we  believe  that 
"  those  things  for  which  Ave  pray  to  Him  are  effected  by  our- 
"  selves  alone.  Assuredly,  we  do  but  pretend  to  thank  Him, 
"  if  Ave  do  not  believe  that  that  for  which  Ave  thank  Him  is 
"  His  doing.''     The  form  of  prayer  mentioned  by  St.  Au- 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  419 

gustine  in  this  place  is  to  the  same  purport  with  that  used  A.  D.  427. 
by  ourselves  on  Good  Friday. 

He  afterwards  proposes  to  Yitalis  these  twelve  articles ', '  c.  5.  §  I6. 
containing  all  that  is  comprised  in  the  Catholic  faith  on  the 
subject  of  grace.     "  Those  who  are  not  yet  born  have  done 
"  neither  good  nor  evil- ;   and  there  is  no  preWous  life  in  '  1. 
"  which  they  can  have  merited  the  miseries  of  this  present 
"  one ;  yet  nevertheless  by  being  born  of  Adam,  according 
"  to  the  flesh,  they  incur  the  obligation  of  eternal  death,  if 
"  they  are  not  born  again  in  Christ.     The  grace  of  God  is 
"  given  neither  to  childi-en  nor  adults,  according  to  their 
"  merits^.      It   is    given  to    adult   persons  for  each   action '  2. 
"separately*.     It  is  not  given  to   all  men^;  and  those  to  *  3. 
"  whom  it  is  given,  receive  it  without  ha\dng  merited  it, 
"  either  by  their  works,  or  even  by  theii*  will,  as   appears 
"  most  clearly  in  the  case  of  infants.     Those  to  whom  it  is 
"  given,  receive  it  by  the  free  mercy  of  God  ^.     Those  to "  5. 
*'  whom  it  is  not  given,  are  excluded  from  it  by  a  just  judg- 
"  ment  of  God'^.     '  We  must  all  appear  before  the  judgment- '  6. 
"  '  seat  of  Christ^  that  every  one  may  receive  the  things "  '■ 

.       "  "  2Cor.  5. 10. 

"  '  done  in  his  body,  according  to  that  he  hath  done,  whether  -         •    • 

"  '  it  be  good  or  bad,'  not  according  to  that  he  would  have 

*'  done,  had  he  lived  longer.     Even  infants  shall  be  judged 

^'  in  this  manner^,  according  as  they  shall  have  been  either '  a 

"  baptized  or  unbaptized,  and  shall  have  believed  or  not  be- 

"  lieved,  through  the  heart  and  mouth  of  those  who  brought 

"  them  to  the  Sacrament.     '  They  who  die  in  the  Lord  are 

*'  'blessed^,'  and  that  which  they  would  have  done,  if  their  '  9. 

"  life  had  been  prolonged,  does  not  in  any  way  affect  them. 

"  They  who  believe  in  God  with  their  ow^n  heart,''  (that  is, 

adult  persons,)  "  do  so  by  their  volition  and  free  will".     We  '  10. 

"  act  agreeably  to  the  trae  faith ^,  when  we  who  believe,  pray  ac*iibero  ^ 

"  to  God  for  those  w^ho  do  not  wish  to  believe,  in  order  that  f  J^j^'"'"] 

"  they  may  wish  to  believe.     When  any  one  of  these  em- 

"  braces  the  faith*,  it  is  om'  duty  sincerely  to  return  God  '  12. 

"  thanks  for  the  same,  as  for  a  gift  from  Him ;  and  this 

"  custom  is  a  reasonable  one."     St.  Augustine  then  proves 

each  of  these  articles  separately. 

Count  Boniface,  after  the  death  of  his  wife,  had  taken  a  Revoit'of 
resolution  of  quitting  the  military  profession,  and  embracing  ^'^^^Ice. 

Ee2  A.D.428. 


420  ECCLESIASTICAL  HISTORY,        [book  xxiv. 

A.  D.  428.  a  monastic  life'.    St.  Augustine  and  St.  Alypius  liad  dissuaded 

'  Aug.  Ep.  him  from  it,  believing  that  he  might  prove  more  useful  both 

ad  Botiif.    to  Church  and  state  by  continuing  in  the  world.     But  they 

^  ^"  had  advised  him  to  live  disengaged  from  worldly  objects,  and 

to  preserve  continence.     However,  having  by  the  Emperor's 

order  been  obliged  to  go  over  into  Spain,  he  there  entered 

into  a  second  marriage  with  a  woman  related  to  the  Kings 

of  the  Vandals,  and  thus  secured  to  himself  their  friendship. 

Aetius,  who,  after  Boniface,  was  the  most  powerful  of  all  the 

Boman  generals,  was  then  in  Italy ;  and  he  availed  himself 

of    this    alliance   to    accuse   Boniface   before   the   Empress 

Placidia,    who    governed    during   the    minority  of  her   son 

=  Procop.    Valentinian-.     He  told  her  that  Boniface  intended  to  make 

Bell.  \ and. 

c.  3.  himself  independent,  and  assume  the  sovereignty  of  Africa ; 

and  as  a  proof  of  his  assertion,  he  added ;  "  If  you  order  him 
"  to  come  to  Italy,  he  will  refuse  to  obey."  In  the  mean 
time  he  wrote  to  Boniface  to  warn  him,  if  the  Empress 
should  send  for  him,  not  to  obey  her  summons,  because  she 
designed  to  destroy  him;  telling  him  in  proof  of  what  he 
said,  that  there  Avas  no  reason  whatever  for  sending  for  him. 
Boniface  gave  credit  to  this  notice  of  Aetius,  who  was  his 
creature,  and  whom  he  believed  to  be  thoroughly  true  to  his 
interests ;  and  accordingly  when  he  received  the  order  to 
present  himself  before  the  Emperor,  he  refused  to  obey, 
and  thus  confirmed  the  suspicion  which  Aetius  had  raised 
against  him. 

War  was  then  declared,  and  at  first  three  generals  sent 
against  him,  whom  he  defeated ;  and  afterwards  Count 
Sigisvult.  Boniface,  urged  by  the  necessity  of  self-preserva- 
tion, sent  to  Spain,  and  entered  into  a  treaty  with  the 
Vandal  princes,  Gontharis  and  Gizeric,  or  Genseric.  He 
agreed  with  them  to  divide  Africa  into  three  parts,  to  give  a 
third  to  each  of  them,  and  keep  the  remainder  for  himself, 
that  each  should  govern  his  own  division  independently; 
but  if  they  were  attacked,  that  they  should  all  three  unite  in 
mutual  defence.  On  the  faith  of  this  treaty,  the  Vandals 
crossed  the  straits  and  came  into  Africa,  leaving  Spain  to 
the  Visigoths,  who  were  now  become  the  most  powerful  in 
that  country.     With   the  Vandals  there  came  also  Alani, 

^  Possid.     Goths,   and   a  confused  multitude   of  other  nations'*;    and 

Vit.  c.  28.  ' 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  421 

their  number,  including  old  men  and  children,  masters  and  A.  d.  428. 
slaves,  amounted   to    eighty  thousand '.      Genseric,  to  im- '  victor. 
print  the  greater  terror,  caused  them  to  he  numbered ;  and  Perrvand. 
a  report  was  spread  that  they  composed  a  body  of  eighty  ^'  ^  ^• 
thousand  combatants  :   they  laid  waste  the  country  which 
they  found  in  peace,  murdering,  burning,  cutting  down  the 
trees,  and   above  all,  ravaging  the  churches,  for  they  were 
Arians,     They  went  over  into  Africa,  under  the  Consulate  of 
Taurus  and  Felix,  that  is,  A.D.  428^  p^gu.'''"''" 

Then  it  was  that  St.  Augustine  wrote  to  Count  Boniface,      lii. 
to  induce  him  to  turn  his  eyes  inward'^.     He  begins  by  de-  tine's  letter 
daring  that  he  does  not  mean  to  speak  to  him  of  the  pre-  fac?°"'' 
servation  of  his  power  or  even  of  his  life,  but  only  of  his  sal-  ^  Ep.  220. 
vation.     "  I  know,"  said  he*,   "  that  you  are  not  without  *  §  2. 
"  friends  who  love  you  after  the  fashion  of  this  world,  and 
"  can  give  you  advice  on  temporal  subjects ;  but  it  is  not 
"  easy  to  give  you  advice  on  the  salvation  of  your  soul,  for' 
"  want  of  a  fit  opportunity." 

He  then  reminds  him  of  the  design  he  had  formed  of 
withdrawing  from  the  world,  and  reproaches  him  with  his 
second  marriage  ^  "I  was  indeed  a  little  comforted,"  he  '  §  4. 
says,  "  when  I  heard  that  you  refused  to  marry  this  lady 
"  till  she  became  a  Catholic,  and  yet  the  Arians  have  so 
"  great  an  influence  in  your  house  that  they  have  baptized 
"  your  daughter,  and  if  we  are  truly  informed,  they  have 
"  rebaptized  Virgins  consecrated  to  God.  It  is  even  said 
"  that  your  wife  is  not  enough  for  you,  and  that  you  keep 
"  concubines."  He  afterwards  sets  before  him  the  evils 
which  had  followed  from  this  unhappy  marriage,  that  is  to 
say,  his  rebellion*^ ;  and  adds,  "  You  cannot  deny  before  God  "^  §  5. 7. 
"  that  the  love  of  the  goods  of  this  world  has  led  you  into  all 
"this  e\dl.  You  may  indeed  do  but  little  e^il  yourself '',' §(5. 
"  but  you  furnish  an  opportunity  of  doing  a  great  deal  to 
"  numbers  of  persons  who  only  think  of  advancing  their 
"  own  interests  by  your  means ;  so  that  so  far  from  restrain- 
"  ing  your  own  desires,  you  are  obliged  to  satisfy  those  of 
"  others.  You  will  answer,"  he  adds^  "that  you  can  give  s  5^  g. 
"  good  reasons  for  your  conduct,  and  that  those  ought  rather 
"  to  be  blamed  who  have  returned  you  evil  for  good.  That 
"  is  a  point  of  which  I  am  no  judge,  since  I  cannot  hear  both 


422  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

A.  p.  428.  "  sides ;  but  judge  you  yourself  in  the  sight  of  God.     If  the 

"  Roman  Empire  has  done  good  to  you,  return  not  evil  for 

"  good;  if  you  have  received  evil,  return  not  evil  for  evil. 

'  §  9.  "  You  will  perhaps  say  to  me  \  '  What  would  you  have  me 

"  '  do  in  this  extremity  V    If  you  ask  my  advice  on  your 

"  temporal  affairs,  I  know  not  what  answer  to  make  you. 

"  But  if  you  consiilt  me  for  the  salvation  of  your  soul,  I  know 

"  well  what  to  say,     '  Love  not  the  world,  neither  the  things 

»  1  John     "  'that  are  in  the  workP.'     Shew  your  courage  by  subduing 

p  age  poe-  "  your  dcsires :  repent^;  pray  earnestly  to  be  delivered  from 

"'^^"^'^"^^   "  y^^^^  invisible  enemies,  that  is,  your  passions'*.     Give  alms, 

5  §  11.        "  fast  as  much  as  you  can  without  injuring  your  health\ 

"  If  you  were  not  married,  I  would  advise  you  to  embrace 

"  a  life  of  continence,  to  quit  the  army,  and  retire  into  a 

^  §  12.        "  monastery  ^     But  this  you  cannot  do  without  the  consent 

"  of  your  wife  :  for  although  you  ought  not  to  have  married, 

"  after  what  you  had  said  to  us  at  Tubuna,  yet  she  did  it  in 

"  her  simpHcity,  since  she  knew  nothing  of  this  when  she 

"  espoused  you.     Would  that  you   could   persuade  her  to 

"  embrace  a  state  of  continence  !    but  at  any  rate  preserve 

"  conjugal  chastity.     Your  wife   ought  not  to  prevent  you 

"  from  loving  God,  from  not  loving  the  world ;  from  keep- 

"  ing  your  faith  even  in  war,  and  even  in  war  labouring  for 

"  peace ;  from  employing  the  goods  of  this  world  in  doing 

"  good  works,  and  never  committing  any  evil  for  the  sake 

"  of  these  transitory  goods." 

We  do  not  find  that  Count  Boniface  profited  by  this 
advice;  and  it  was  beyond  his  power  to  repair  the  evil  he 
had  done.  His  friends  in  Italy,  who  were  assured  of  his 
fidelity,  could  not  bring  themselves  to  believe  that  he  had 
Procop.  any  design  of  usurping  the  sovereignty  of  the  empire^ :  some 
of  them,  by  the  advice  of  Placidia,  went  to  Carthage,  and 
had  an  interview  with  Boniface,  in  which  he  shewed  them 
the  letters  he  had  received  from  Aetius,  and  thus  explained 
to  them  the  whole  intrigue.  The  Empress  was  overwhelmed 
with  astonishment  and  confusion,  but  she  dared  not  discoA'^er 
her  indignation  against  Aetius,  because  she  depended  on  his 
assistance  to  support  the  desperate  fortunes  of  the  Emperor, 
her  son.  However,  she  entreated  Bonifiice  to  quit  the  party 
of  the  Barbarians,  and  not  to  abandon  the  Empire.    Boniface 


Boll.  Vand 
c.  3. 


BOOK  XXIV.]        ECCLESIASTICAL   HISTORY.  423 

acknowledged  his  fault,  and  did  all  he  could  to  retrieve  it.  a.  d.  428. 
He  besought  the  Barbarians  to  retire  from  Africa,  but  they 
took  offence  at  his  request,  and  he  was  obliged  to  come  to 
open  war  with  them.  Succours  were  sent  him  from  Rome 
and  Constantinople ;  a  battle  was  fought,  in  which  the 
Romans  were  vanquished ;  and  the  Vandals  continued  in  '  Hist. 
Africa,  and  ravaged  the  country  with  impunity'.  §^9*Ta  '^' 

An   Arian    Bishop,    named    Maximin,   had    accompanied      Liii. 
Count  Sigisvult  and  tlie  Goths,  whom  he  commanded  for  „itii  Maxi! 
the  Emperor  Valentinian,  against  Count  Boniface-.     At  the  *,"'"" 

^  '     ^  .  .       ^  Possid. 

desii'e  of  several  persons,  he  had  a  conference  at  Hippo  with  vit.  c.  17. 
St.  Augustine,  which  was  taken  down  in  writing.     St.  Au-  coil!  cum 
gustine  began  by  demanding   of  him  a  declaration  of  his  M^^^ini- 
faith ;  and  he  answered,  that  he  held  that  of  the  Council  of 
Rimini ^     Being  urged  to  say  what  he  believed  himself,  he  l"  v.  Supr. 

^         ^  -J  18.  20.  not. 

said ;  "  I  believe  there  is  One  Only  God,  the  Father,  who  p.] 
"  received  life  from  none ;  and  One  Only  Son,  who  received 
"  from  the  Father  both  His  being  and  His  life ;  and  One 
"  Only  Holy  Ghost,  the  Comforter,  who  is  the  Enhghtener 
"  and  Sanctifier  of  our  souls. '^  He  challenged  St.  Augustine 
to  prove  the  equality  of  the  Divine  Persons,  and  endeavoured 
on  his  side  to  prove  Their  inequality,  under  the  plea  of 
maintaining  the  unity  of  the  Godhead,  "This  is  the  One 
"God,"'  said  he^,  "whom  Christ  and  the  Holy  Ghost '§  is. 
"  Avorship,  and  wliom  all  creatures  reverence ;  it  is  thus  we 
"  say  He  is  One.'^  Upon  which  St.  Augustine  said^ ;  "  It '  §  u. 
"  follows,  then,  that  you  either  do  not  worship  Chkist,  or 
"that  you  do  not  worship  One  Only  God.'^  He  then  de- 
sired him  to  prove  from  Scripture,  that  the  Holy  Ghost 
worships  the  Father,  allowing  that  the  Son  worships  Him  in 
His  manhood.  And  he  proved  the  Di\inity  of  the  Holy 
Ghost,  from  His  possession  of  temples ;  an  attribute  which 
belongs  to  God  alone *^.     Maximin  consumed  the  rest  of  the  '  1  Cor.  .3. 

°  .  11-  16.  et  0.  19. 

conference  in  a  long  and  useless  discourse,  and  on  his  return 
to  Carthage,  boasted  of  having  had  the  superiority  in  it. 
This  obHged  St.  Augustine  to  refute  him  by  two  books; 
in  the  first  of  which  he  shews  that  Maximin  was  not  able 
to  answer  him,  while  in  the  second  he  answered  all  that 
Maximin  had  himself  advanced. 

St.  Augustine  held    another    conference  with  an  Arian,      liv. 

°  Conference 


424  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

with  Pa-  whicli  seems  to  have  taken  place  some  years  previously  \  It 
T^as  with  Pascentiiis,  Count  of  the  Emperor's  household,  that 
A.  r>.  406.  is,  Steward  of  the  Demesnes,  who,  abusing  the  authority  of 
xiii.s.Aug."  his  employment,  exacted  with  great  rigour  the  dues  of  the 
not.  40  ]  treasury,  and  insulted  the  Catholics  who  followed  the  purer 
c.  17.  faith.     He  even  attacked  St.  Augustine,  and  caused  several 

persons  of  distinction  to  invite  him  to  a  conference.  It  was 
held  at  Carthage  in  their  presence,  and  continued  from 
^  Aug.  Ep.  morning  till  evening.  At  the  opening  of  it^,  as  Arius  and 
■  Eunomius  had  been  named,  St.  Alypius,  who  was  present, 
P  V.  Supr.  demanded,  which  of  those  two  was  followed  by  Auxentius^, 
m.  et  It?,  whom  Pascentius  had  warmly  commended.  Immediately 
"*^-J  Pascentius  loudly  anathematized  Arius  and  Eunomius,  and 

required  that  St.  Augustine  should  likewise  anathematize 
Homoiisios,  that  is,  Consubstantial,  as  if  it  had  been  a 
person ;  and  afterwards  insisted  upon  their  shewing  him 
that  word  in  Scripture.  Then  he  made  a  confession  of 
his  faith  in  such  terms  that  St.  Augustine  himself  offered 
to  subscribe  it.  Pascentius  wrote  it  down,  and  inserted 
in  it  the  Avord,  "  Unbegotten."  St.  Augustine  desired 
him,  in  his  turn,  to  point  out  this  word  in  Scripture,  in 
order  to  shew  him  that  we  must  not  look  therein  for  the 
words,  when  it  is  certain  that  the  sense  is  found  there. 
Pascentius  finding  himself  hard  pressed,  took  from  St.  Au- 
gustine the  paper  in  which  he  had  written  his  confession  of 
*  §  6.  faith,  and  tore  it  to  pieces  ^ ;  and  they  agreed  that  after 
dinner  they  should  have  notaries  to  take  down  the  confer- 
ence. Accordingly  they  returned  at  the  appointed  hour, 
with  notaries ;  but  Pascentius  was  no  longer  willing  to  have 
any  thing  written,  and  when  St.  Augustine  pressed  the 
point,  he  said  to  him  in  a  passion,  "I  should  have  done 
"  much  better  to  content  myself  with  your  reputation  only, 
"  for  I  find  you  yourself  are  far  inferior  to  it."  St.  Augus- 
tine replied,  "  I  had  told  you  before  that  my  reputation 
"  spoke  too  well  of  me."  "  You  said  truly,"  returned  Pascen- 
tius. St.  Augustine  answered,  "  Since  my  reputation  and  I 
"  myself  have  given  you  different  accounts  of  myself,  I  am 
"  glad  you  have  found  me  true,  rather  than  it."  Pascentius 
insisted  upon  having  nothing  written  down,  on  pretence  that 
it  might  get  him  into  difficulty,  in  consequence  of  the  laws 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  425 

against   heretics  ^ :    and    St.  Augustine^    with   the    Bishops  A.  D.  406. 
present,  continued  the  conference,  foretelling  at  the  same  '  Possid. 
time  what  actually  happened,  that   each  one  would  after-    ^ '    ^' 
wards  publish  whatever  account  of  it  he  thought  fit. 

The  see   of  Constantinople   continued  vacant  some  time       LV. 
after  the  death  of  Sisinnius,  though  many  demanded  Philip,  Bishop ^of 
and  many  Proclus'-.     But  to  put  a  stop  to  all  canvassing,  the  j^opj^''"*'' 
court    resolved   not  to    appoint    any  member  of  the    same  ^-  ^-  ■^-9- 
Church.     Accordingly  a  foreigner  was  summoned ;  and  this  socr.  7.  29! 
was  Nestoriu.s,  a  native  of  Germanicia  *,  but  educated  at  p  in  Syria] 
Antioch,  where  he  had  been  baptized  in  his  infancy.     He 
had  practised  the  monastic  life  in  the  monastery  of  Eupre- 
pius,  which  was  at  the  gates  of  Antioch,  and  only  two  stades 
distant  from  the  city"*.     The  Bishop  Theodotus  had  ordained  *  Liberaf. 
him  Priest,  and  given  him  the  office  of  Catechist,  to  explain  Evagn 
the  faith  to  the  Competentes  ^  and  defend  it  against  the  ry^'^bain" 
heretics.    And  indeed  he  appeared  verv  zealous  against  those  P''^/-  p^^s 
who  were  then  most  odious  in  the  East,  the  Arians,  the  p  v.  Supr. 
ApoUinarians,  and  the  Origenists ;   and  he  professed  to  be  a.] 
an  admirer  and  imitator  of  St.  Chrysostom.     He  had  a  re- 
markably fine  voice  and  an  easy  delivery^;  but  his  eloquence «  Theod. 
was  not  sound ;  he  sought  only  how  to  please  and  gain  the  pab.  4!'  13. 
applauses  of  the  people,  whose  attention  he  also  courted  by  |'  ^^^^^ 
the  paleness  of  his  countenance,  by  his  sombre  dress,  and  his  P-  ^96. 
slow  pace,  ever  avoiding  the  crowd  and  the  places  of  public 
resort,  and  spending  most  of  his  time  at  home,  and  engaged 
in  his  books.    He  thus  acquired  a  great  reputation  for  virtue, 
doctrine,  and  eloquence.  When  summoned  to  Constantinople 
he  took  with  him  a  Priest  named  Anastasius,  who  was  in 
his  confidence ;  and  in  their  journey  they  visited  Theodorus 
of  Mopsuestia,  from  whom  it  is  asserted  that  Nestorius  im- 
bibed the  pernicious  doctrine  he  afterwards  taught.     Theo- 
dorus of  Mopsuestia  died  a  little  after  this  ^;  and  not  long'  Thcod. 
after  him  Theodotus,  Bishop  of  Antioch,  who  was  succeeded 
by  John,  a  disciple  of  Theodorus ;  and  it  is  with  their  death 
that  Theodoret  concludes  his  history. 

Nestorius  arrived  at  Constantinople  three  months  after  the 
death  of  the  Bishop  Sisinnius,  and  was  ordained  on  the 
tenth  of  April,  under  the  Consulate  of  Felix  and  Taurus, 
that  is,  in  the  year  428\     In  his  first  sermon  he  addressed  "  ScHr.7.2a 


426  ECCLESIASTICAL  HISTORY.       [ 


DOOK  XXIV. 


A.  D-  428.  the  Emperor  in  these  words,  which  excited  much  notice ; 
"  Give  me,  O  Emperor,  the  earth  purged  from  heretics,  and 
"  I  will  repay  you  "\dth  the  heaven.    Destroy  the  heretics  with 
"  me,  and  I  will  destroy  the  Persians  with  you.^^    These  words 
were  not  unpleasing  to  a  populace  violently  eager  against 
the  heretics;   but  others  deemed  Nestorius  of  a  light  and 
hasty  temper,  to    exhibit    so   much    heat  in   his  very  first 
sermon.     The  fifth  day  after  his  ordination,  he  attempted 
to    deprive    the  Arians    of  the   place   where   they  used   to 
assemble  in  secret.     This  drove  them  to  such  despair,  that 
they  set  fire  to  it ;  the  flames  seized  on  the  adjoining  houses, 
and  Nestorius  ever  afterwards  bore  the  name  of  the  Incen- 
diary.    He  wished  also  to  attack  the  Novatians,  and  was 
only  prevented  by  the  authority  of  the  Court.     He  perse- 
cuted the  Quartodecimans  in  Asia,  Lydia,  and  Caria,  and 
was  the  occasion  of  a  sedition  near  Sardes  and  Miletus, 
in  which  many  persons  lost  their  lives.      "  In  this,"  says 
'  Socr.7.31.  Socrates',  "he  acted  contrary  to  the  practice  of  the  Church." 
Anthony,  Bishop  of  Germa,  a  city  on  the  Hellespont,  ap- 
plied himself  to   oppress  the  Macedonians,  saying  that  he 
had  orders  to  that  eff'ect  from  Nestorius.     They  endured  the 
persecution  for  some  time;  but  at  last,  reduced  to  despair, 
they  despatched  assassins,  and  murdered  Anthony.    This  gave 
Nestorius  an  opportunity  of  depriving  them  of  their  churches ; 
'  3iaicei.     and  accordingly  in  429^,  they  lost  that  which  they  had  at 
r.p         Constantinople,   that  at   Cyzicus,   and  many  others  in  the 
Hellespont.     Some,  however,  were  reunited  to  the  Church. 
There  is  still   extant  a  law  enacted  by  Theodosius  the 
•■'  Cod.  Th.  Younger,  at  Constantinople,  on  the  thirtieth  of  May,  428', 
de'HKr.65.  tliat  is,  six  wccks  after  the  ordinatioyi  of  Nestorius,  which 
enjoins  that  the  heretics  shall  immediately  restore  to  the 
Catholics  all  the  churches  they  had  taken  from  them,  and 
forbids  them  to  ordain  any  fresh  clergy  under  the  penalty 
of  ten  pounds  of  gold.     A  distinction  is  then  made  between 
the  various  kinds  of  heretics,   and  the  Arians,  the  Mace- 
donians, and  Apollinarians,  are  forbidden  to  have  churches 
[*  Supr      in  any  cit}^;  while  the  Novatians  and  the  Sabbatians^  are  only 
[M.e.notto  commanded  not  to  make  any  innovation^.    But  any  assembly 
churches^    for  the  purpose  of  prayer  is  forbidden  throughout  the  whole 
p^Supr^s  ^^tc'^^t  of  ^^^^  Roman  empire,  to  the  Eunomians",  the  Valen- 
1.  not.  a.] 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  427 

tinians  ^    the    Montanists,    Priscillianists,    (so    called    from  a.  d.  428. 
Priscilla,    and   not   from    Priscillian,)    and  Phrygians  ^^   the  ['  lau.k.] 
Marcionites  ^,   the  Borborians,   the  Messahans,  Euchit?e  orK^olzf'l 
Enthusiasts*;  to   the   Donatists^  the  Audians,   the   Hydro-  [M9.  25.] 
parastatse,  the  Ascodrogitse,  the  Photinians^  the  Paulians^  [«  is.e.q.] 
the  Marcellians",  and  lastly,  to  the  INIanicheans,  who,  it  is  [« ibid.] 
declared  by  this  law,  "  are  come  to  the  last  extreme  of  wicked- 
"  ness,  and  ought  even  to  be  banished  from  the  cities,  and 
"  delivered  over  to  capital  punishment ''  ^."     No  mention  is  '  Cod. Just. 
made  of  the  Pelagians  in  this  law;  and  Nestorius  was  also  d'e  Hsr.  5. 
favourably  disposed  towards  them.    It  was  in  this  same  year, 
428,  that  the  memory  of  St.  Chrysostom  began  to  be  cele- 
brated on  the  twenty-sixth  of  September*;  which  is  probably  »  Marcel! 
to  be  ascribed  to  the  exertions  of  Nestorius,  his  countryman      'p-'^-" 
and  admirer. 

The  same  year  Pope  St.Cajlestine  wrote  a  decretal  letter  to     lvi. 
the  Bishops  of  the  provinces  of  Vienne  and  Narbonue,  for  the  st  Cse- 
purpose  of  correcting  several  abuses  ^     Some  Bishops  aflected  g*^!!'"^\ 
a  particular  dress,  and  assumed  a  philosopher's  cloak  and  Ep.  2.  ai.  4. 
girdle ' ;  alleging  the  command  in  the  Gospel,  "  to  have  our  paUi^'et' 
"  loins  girded  about"."     "  If  this,''  says  the  Pope,  "  is  to  be  p"2i^eti] 
"  taken  literally,  why  do  they  not  also  carry  burning  lamps  ^  Luke  12. 
"  as  well  as   staves  in   their  hands  ?     These  words  in  the 
"  Scripture  have  a  mystical  signification :  the  girdle  signifies 
"  chastity ;   the  stafi"  is  pastoral   government ;  the  burning 
"  lamp  is  the  brightness  of  good  works'.     This  peculiar  dress  ^  jiattn.  5. 
"  may  perhaps  sviit  those  who  live  in  remote  and  solitary 
"  places,''    (that  is,  the  Monks) ;  "  but  why  change  in  the 
"  Churches  of  Gaul  a  custom  sanctioned  by  the  practice  of 
"  such  eminent  Bishops  during  so  many  years  ?     We  ought 
"  to  be  distinguished  from  the  people,  not  by  dress,  but  by 
"  doctrine  and  manners ;  and  we  ought  not  to  seek  to  impose 
"  upon  the  eyes,  but  rather  to  enlighten  the  understandings 

•'  The  names  of  several  of  these  sects  from  the  use  of  flesh  and  wine,  and 
have  not  before  occurred.  Of  these,  offering  water  instead  of  wine  at  the 
the  Borhorians  were  a  Gnostic  sect  Eucharist  (Bingham,  15.  2.  §  7) ;  the 
(Epiph.  Haer.  26.  §  3)  ;  the  Aitdians,  AscodrogitcB  or  Tascodrogitae  were  a 
besides  several  other  errors,  maintained  Montanist  sect  (Gothof.  in  Cod.  Tli. 
the  Quartodeciman  rule  after  the  de-  16.  Tit.  5.  10);  and  the  Paulians  de- 
cision of  the  Nicene  Council  (Epiph.  rived  their  name  from  Paul  of  Sa- 
HfEr.yo);  thei/!/fZ/-o/;ncrt.s/«/a>,Aquarii,  mosata  (Euspb.  7.  27—30:  Gieseler, 
or  Encratites  were  followers  of  Tatian,  i.  §  58). 
so  called  from  their  abstaining  wholly 


428'  ECCLESIASTICAL  HISTORY.       [book  xxiv. 

A.  D.  428.  "  of  the  simple."  It  is  evident  from  these  words,  that  the 
ecclesiastics  and  even  the  Bishops  did  not  as  yet  wear  any- 
peculiar  dress  in  the  West. 

The  second  abuse  which  Pope  St.  Cselestine  reproves,,  is 

'  c.  2.  the  refusal  of  penance  to  persons  at  the  point  of  death'. 
"  Tlie  sincerity  of  their  conversion/'  he  says,  "  ought  rather 
"  to  be  estimated  by  the  disposition  of  their  minds,  than  from 

*  c.  3.  "  the  circumstance  of  the  time."''  The  third  abuse  is^,  the 
elevation  to  the  episcopal  office,  of  laymen  who  had  not 
previously  passed  through  the  other  clerical  orders,  and  even 
of  persons   accused  of   crimes.     He  confirms  the  right  of 

=  c.  4.  Metropolitans  ^ ;  and  forbids  all  encroachments  of  one  pro- 
vince on  another.  He  also  forbids  the  election  of  Bishops 
from  foreign  and  unknown  clergy,  to  the  exclusion  of  those 
who  have  served  a  long  time  in  the  same  Church,  and  are  in 

■•  c.  5.  good  repute  among  their  fellow-citizens.  "  For,"  said  he  "*, 
"  a  Bishop  ought  not  to  be  imposed  on  an  unwilling  flock ; 
"  he  should  have  the  consent  of  clerg}^,  people,  and 
"  magistrates." 

^  e.  8.  "  I  refer  to  you,"  he  says  ^,  "  the  case  of  the  Bishop  of 

"  Marseilles,  who  is  said  to  have  rejoiced  over  the  murder  of 
"  his  brother,  even  so  far  as  to  go  and  meet  the  man  Avho 
"  came  stained  with  his  blood,  for  the  purpose  of  communi- 

[«  por-       "  eating  with  him*'."     Patroclus,  Bishop  of  Aries,  had  been 

cum*"^       l^illed  two  years  before,  that  is,  in  the  year  426 ^  by  a  Tribune 

'^  p'ro^"^''  ^^^^^  ^^^^  stabbed  him  in  several  places ;  who,  as  is  generally 

Chr.  p.  654.  reported,  had  received  a  private  order  from  Felix,  Magister 
Militum,  for  that  purpose.  This  is,  undoubtedly,  the  murder 
mentioned  in  Pope  St.  Ca^lestine's  letter,  which  is  dated 
the  seventh  of  the  calends  of  August,  under  the  Consulate 
of  FeHx  and  Taurus,  the  2Gth  of  July,  428.  The  year  fol- 
lowing, A.  D.  429,  under  the  Consulate  of  Florentius  and 
Dionysius,  he  wrote  another  decretal  letter  to  the  Bishops  of 

*•  Ep.  3.      Apulia  and  Calabria*,  to  recommend  to  them  the  observation 

^'  '^'  of  the  canons ;  and  in  particular,  not  to  ordain  any  layman 

Bishop,  to  the  prejudice  of  those  clerks  who  have  spent  their 
lives  in  the  service  of  the  Church. 
Lvii.  There  were  even   in    those  days    several    monasteries   in 

Ma'i^enieJ.  ^^ul,  and  particularly  in  Provence.  Cassian  had  with- 
drawn thither  after  the  death  of  St.  Chrysostom,  about  the 


A.  D.  420. 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  429 

year  409.    Having  been  ordained  Priest,  lie  had  founded  two  a.  d.  420. 
monasteries  at  Marseilles,  the  one  of  Monks,  the  other  of 
Nuns.     It  is  said  that  he  presided  over  as  many  as  five 
thousand  Monks,  and  he  is  looked  upon  as  the  founder  of  the 
famous  abbey  of  St.  Victor  of  Marseilles.     About  the  year 
420  he  drew  up  his  Monastic  Institutions,  at  the  request  of 
Castor,  Bishop  of  Apta,  or  Apta  Julia  \  who  had  founded  a  '  Ep.Castor. 
monastery  in  a  manor  which  made  part  of  his  patrimonial  ^^' 
inheritance,  situated  in  the  diocese  of  Nismes ;  and  who  was 
desirous  of  being  instructed  in  the  discipline  which  Cassian 
had  seen  practised  in  the  East ;  and  which  he  had  introduced 
in  those  monasteries  he  had  founded.     In  compliance  with 
his  request,  Cassian  wrote  twelve  books  of  Monastic  Institu- 
tions, and  inscribed  them  to  him.     He  declares  at  the  com- 
mencement^ that  he  will  say  nothing  of  the  miracles  of  the  *  Prsef. 
Monks  of  Egypt,  though  he  had  heard  many  related,  and  sui,r.  20.  8. 
had  even  witnessed  some  with  his  own  eyes ;  but  that  he  will 
speak  only  of  their  rule  of  Hfe,  and  their  maxims  on  morals. 
In  the  first  book  he  describes  their  dress ;  in  the  second,  the 
order  of  their  evening  and  nightly  prayers ;  in  the  third,  the 
order  of  the  daily  prayers  made  by  the  rest  of  the  Monks  of 
the  East,  that  is,  by  those  of  Palestine  and  Mesopotamia. 
For  the  Egyptians   only  assembled  for  Vespers  and  Noc- 
turns ;  while  the  rest  assembled  also  for  the  Third,  Sixth,  and 
Ninth  hom's.    He  observes  that  the  observation  of  the  hour  of 
Prime  had  begun  in  his  own  time,  and  at  his  own  monastery 
at  Bethlehem^,  to  prevent  the  laziness  of  those  who  after  the '  instit.  3. 
prayers  of  the  night  were  accustomed  to  sleep  till  the  thu'd 
hour;  and  also  to  mark  the  commencement  of  the  labour  of 
the  day  K     In  the  fourth  book  of  the  Institutions,  he  speaks 

'  Though  in  the   commencement  of  c.  16),  then  daily  throughout  the  fifty 

the  Christian  Church  there  may  have  days  between  Easter  and  Whitsuntide 

been  daily  meetings  for  common  prayer  (Tertull.  de  Idolol.  c.  14),  and  the  forty 

(Acts  2.  46),  yet  in  the  times  of  perse-  days  of  Lent  (Chrys.   Hom.   de  Stat, 

cation  which  succeeded  there  seem  to  and  in  Genes.)  ;  and  from  the  time  of 

have  been  only  weekly  assemblies  on  St.  Cyprian  there  is  considered  to  have 

Sunday  (Plin.  lib.  10.  Ep.  97;  Justin.  been  daily  morning  (co'liis  antelucani, 

Apol.  1.  §  67.  p.  83).      Soon  after,  how-  vigiUa,  Iwra  norturnte,  whence  the  Noc- 

ever,  we  find  notice  of  assemblies  on  turn),  and  evening  prayer   {Xyxva^^a, 

the  Wednesdays  and  Fridays  (Tertull.  lucermtrium,   missn    vespertina),   in    the 

de  Orat.  c.  14:   Socr.   5.  22),  and  the  Church    (Cvpr.   de  Or.  Dom.   p.  209, 

Sabbath   or   Saturday  (Basil.    Ep.   03.  and    Ep.    63.   ad    Cfficil.    p.    109),   for 

al.    289  :    Athan.    Hom.    de    Sem.    ii.  which   we   find  regular   forms    in    the 

p.  60  :   Socr.  5.  22,  6.  8  :  Concil.  Laod.  Apostolical  Constitutions,  lib.  8.  c.  35. 


430  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  D.  4-iO.  of  the  manner  of  examining  and  receiving  the  Monks,  par- 
ticularly at  Tabenna;   in  which  he  says  that  no  novice  was 

'  instit.  4.  allowed  to  give  his  goods  to  the  monastery  ^  In  the  remain- 
ing eight  books  of  the  Institutions,  he  treats  of  the  manner 
of  combating  the  capital  vices,  which  he  makes  eight  in 
number,    gluttony,    impm'ity,    covetousness,    anger,    sorrow, 

sive  inquietude  or  idleness  ,  vanity,  and  pride.     In  treating  of 

tsecium       i(Jleness,  he  takes  occasion  to  discourse  largely  on  the  neces- 


ty  of  manual  labour  ^. 


cordis] 
8  Instit.  10. 
c.  7,  &c. 

A.D.  423-8.  Afterwards,  about  the  year  423,  he  composed  his  Collations, 
for  the  pui'pose  of  explaining  the  internal  habits  of  the  Monks 
of  Egypt,  whose  externals  only  had  been  described  in  his 

"  Prsef.CoiL  Institutions  \  He  first  wrote  ten  only,  and  inscribed  them 
to  Leontius,  Bishop  of  Frejus,  and  Helladius,  an  Anchorite, 
who  was  also  afterwards  ordained  Bishop.  In  these  ten  first 
Collations  of  Cassian,  the  Monks  of  Scetis  are   the   only 

»Supr.2o. 7.  interlocutors^.  About  two  years  after  he  wrote  seven  more, 
which  he  addressed  to  St.  Honoratus,  Abbot  of  Lerins,  and 
to  St.  Eucherius,  who  was  at  that  time  a  Monk  of  the  same 
monastery,  and  afterwards  Bishop  of  Lyons.  In  these,  Cas- 
sian has  made  those  Monks  the  speakers,  whom  he  had  seen 
in  his  first  voyage  to  Egypt,  namely,  Chseremon,  Nesteros, 

"  Supr.20.3.  and  Joseph^.  Chseremon,  among  other  things,  speaks  of  the 
protection  of  God,  that  is,  of  grace,  but  in  a  way  not  ab- 
solutely correct.  Some  years  after,  about  428,  Cassian  wrote 
seven  other  Collations,  and  inscribed  them  to  four  Monks  of 
the  islands  of  Marseilles.  The  speakers  in  these  are  the 
Abbot  Piammon,  and  the  rest  whom  he  had  seen  in  the  same 
journey.  There  are  in  all  twenty-four  Collations,  arranged, 
not  chronologically,  but  according  to  the  order  of  their 
subjects. 
LViii.         The  monastery  of  Lerins  had  been  founded  about  tlie  year 

ofTerins?    410,  by  St.  Hoiioratus,  Avhose  name  that  island  still  bears. 

A.D.410-28.  jjg  ^^g  descended  of  a  noble  family,  which  had  enjoyed  the 

The  observation  of  the  Third,  Sixth,  and  have  been  gradually  received  into  the 

Ninth  hours,  as  times  of  public  worship,  regular    Church     service    about     this 

appears   to   have    originated   in    these  period  (Cf.  Chrys.  Horn,  de  Anna,  iv. 

monasteries  of  Mesopotamia  and  Pa-  p.  737 :  Apost.   Const.   2.  59,    8.  34). 

lestine  (Cass.  Instit.  3.  2,  3),   though  The  origin  of  Prime  is  described  in  the 

they  may  have  been  observed  in  private  text,  and  the  Cowpletorium  appears  to 

much  earlier  (Cf.  Clem.  Alex.  Strom.  7.  have  arisen  much  later  (Bona  de  Psalm, 

p.   854:    Orig.   de  Orat.  12:   Cypr.  de  c.  11.  §  1).     See  Bingham,  13.  9. 
Orat.  Dom.  p.  214).     They  appear  to 


BOOK  XXIV.]        ECCLESIASTICAL  HISTORY.  431 

honour  of  the  Consulate ' ;  was  converted  and  baptized  in  A.D.4io-2a 
the  flower  of  his  youth,  in  spite  of  the  opposition  of  his  father  '  Serm. 
and  his  whole  family.  Then  he  began  a  life  of  mortification  ap.s.Leon. 
and  severity;  he  cut  his  hair  short;  wore  coarse  stuffs,  and  "'  '''  '**"■ 
marred  his  countenance  by  fasting.  One  of  his  brothers 
named  Yenantius  embraced  the  same  course  of  life ;  and  the 
two  young  men,  ha\ing  distributed  their  goods  among  the 
poor,  put  themselves  under  the  direction  of  a  holy  Hermit, 
named  Caprasius,  who  lived  in  the  islands  of  IMarseilles.  In 
his  company  they  made  a  voyage,  and  continued  some  time 
in  Achaia.  Yenantius  died  at  Methone,  and  Honoratus  re- 
turned to  Provence.  The  veneration  he  entertained  for 
Leontiiis,  Bishop  of  Frejus,  induced  him  to  settle  in  his 
diocese;  and  he  chose  the  little  island  of  Lerins,  which  was 
then  a  desert,  and  infested  with  serpents,  where  he  built  a 
monastery,  which  was  soon  peopled  by  a  great  number  of 
Monks  of  all  nations.  Although  Honoratus  had  long  avoided 
the  ministerial  function,  he  was  ordained  Priest,  and  had  a 
peculiar  skill  in  directing  the  souls  of  men.  The  Church  of 
Ai'les  desired  him  for  their  Pastor,  and  he  was  accordingly 
consecrated  Bishop  of  that  city  after  Patroclus,  but  he 
governed  it  no  longer  than  two  j'ears.  He  united  the  divided 
spirits  of  his  flock,  and  acquired  great  esteem  for  his  charity, 
Avhich  led  him  to  distribute  in  a  short  time  the  treasm'es 
which  his  predecessor  had  amassed.  He  instructed  the  people 
even  from  his  bed,  during  his  last  illness,  and  had  preached 
to  them  on  the  day  of  the  Epiphany,  about  eight  days  before 
his  death,  which  happened  in  438.  The  Church  solemnizes 
his  memory  on  the  sixteenth  of  January ^  He  was  succeeded  «  Mart. 
by  St.  Hilary,  who  had  been  his  disciple  at  Lerins,  and 
retained  in  the  Episcopate  the  practices  of  the  monastic  life. 
Several  of  these  Monks  had  imbibed  that  doctrine  of  Cassian, 
which  he  had  learnt  in  the  East,  and  explained  particularly 
in  his  thirteenth  Collation :  they  found  it  difiQcult  to  agree 
with  that  of  St.  Augustine,  and  yielded  to  the  same  error  as 
the  Monks  of  Adrumetum ;  believing  that  at  any  rate  the 
beginning  of  merit  proceeded  from  ourselves.  They  dis- 
covered that  the  doctrine  of  St.  Augustine  involved  several 
evil  consequences  adverse  to  the  goodness  of  God,  and  the 
freedom  of  man. 


31. 


432  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  D.  429.      One  Hilary,  (a  different  person  from  the  Bishop  of  Aries), 
Lix.      a  disciple  of  St.  Ausrustine,  who  had  resided  some  time  with 

Letter  of      ,  .  ^  ^       _  ,     ,  ,       ,  ■,.,.-,-, 

Hilary  to     him,  and  who  was  probably  the  same  person  who,  m  414,  had 
tine.  "^"*    written  to  him  from  Sicily,  concerning  the   errors   of  the 
'  Supr.  23.  Pelagians ',  wrote  two  more  letters  to  him  on  this  occasion. 
2  ap.  Aug.  The  first  is  lost,  but  in  the  second  he  speaks  thus  ^ :  "  Listen 
Ep.  226.      (c  ^Q  "vvhat  is  maintained  at  Marseilles,  and  in  some   other 
"  parts  of  Gaul :  that  it  is  a  new  and   dangerous   doctrine 
"  to  say  that  some  are  chosen  in  such  a  way  that  even  the 
"  very  will  to  believe  is  given  to  them.     They  agree  that  all 
"  men  have  died  in  Adam,  that  no  one  can  be  delivered  by 
"  his  own  free  will,  that  no  one  has  any  power  in  himself 
"  either  to  begin  or  finish  any  good  work ;  but  they  do  not 
"  reckon  as  a  work  the  will  to  be  healed.     And  when  it  is 
Acts  16.    "  said,  '  Believe,  and  thou  shalt  be  saved  ^,'  they  say  that 
"  this  is  requiring  the  one,  and  offering  the  other ;  that  it  is 
"  man's  duty  to  present  his  faith,  since  the  Creator  has  given 
"  him  the  power  to  do  so ;  and  that  his  nature  is  never  so 
"  corrupted  that  he  cannot  will  to  be  healed,  never  therefore 
"  so  corrupted  that  he  ought  not  either  to  be  healed  from  his 
"  disease,  or  punished  because  he  does  not  will  to  be  healed. 
"  That  it  is  no  denial  of  grace  to  say  that  it  is  preceded  by 
"  such  a  will  as  seeks  only,  without  having  any  power  to  act 
''  of  itself.     And  thus  admitting  in  all  men  a  will,  by  which 
"  they  are  able  either  to  frustrate  grace  or  to  obey  it,  they 
"  fancy  they  can  give  a  reason  for  election  and  reprobation, 
"  inasmuch  as   every   man  is  dealt  with  according  to  the 
"  merits  of  his  will. 
§  3.  "  When  they  are  asked  ^  why  the  faith  is  preached  in  one 

"  place  or  time,  rather  than  another,  they  answer,  that  it  is 
"  in  consequence  of  the  foreknowledge  of  God,  and  that  it 
"  is  preached  in  those   places   and  times  in  which  He  has 
§  4.  "  foreseen  that  it  will  be  believed.     Your  assertion^  that  it 

"  is  impossible  for  any  one  to  persevere  unless  he  has 
"  received  strength  for  that  purpose,  they  admit,  but  with 
"  this  restriction,  that  free  will  always  makes  some  advance, 
"  however  feebly,  towards  either  recei^dng  or  rejecting  the 
"  remedy,  but  does  not  itself  contribute  the  least  towards 
"  the  cure.  But  they  will  not  alloAV  it  to  be  said  that  this 
"  perseverance  cannot  be  either  merited  by  our  prayers,  or 


BOOK  XXIV.]        ECCLESIASTICAL  HISTORY.  4.33 

"  lost  by  our  resistance ;  nor  are  they  content  to  be  referred  a.  p.  429. 

"  to  the  uncertainty  of  the  will  of  God,  so  long  as  they 

"  think  they  can  clearly  perceive   some  beginning  of  the 

"  will,  however  slight,  either  to  obtain  or  lose  it.     As  to  the 

"  passage  cited  by  you,  '  Speedily  was  he  taken  away,  lest 

"  '  wickedness  should  alter  his  understanding  V  they  reject '  wisd.  4. 

"  it  as  uncanonical  ^.  p'non 

"  They  assert  ^  that  the  practice  of  exhortation  is  useless,  cumT'" 
"  if  there  remains  nothing  in  man  that  can  be  excited  by  ^  §  &• 
"  correction.     If  he  cannot  dread  the  evil  with  which  he  is 
"  threatened,  except  by  an  act  of  will  which  is  bestowed 
"  upon  him,  '  it  is  not  he,'  say  they,  '  who  is  to  be  blamed, 
"  *  because  he  does  not  now  will,  but  rather  the  man  Avho 
''  '■  drew  this  condemnation  on  his  posterity.'     Neither  do 
"  they  approve  of  the  difference  which  you  make  between 
"  the  grace  of  the  first  man,  and  that  which  is  now  given  to 
"  all^ ;  for  they  say  that  it  throws  men  into  a  kind  of  despair.  ^  §  fi. 
"  For  it  was  Adam  to  Avhom  our  exhortations  and  threats  conei'ornt. 
"should  have  been   addressed,  as  he  possessed  a  freedom  ^"  ^'' '-• 
"  either  to  persevere  or  to  give  way;  and  not  we,  who  are 
"  bound  by  an  inevitable  necessity  not  to  will  what  is  just, 
"  those  only  excepted,  who  are  delivered  by  grace  from  the 
'^  common  mass  of  damnation.     They  maintain,  that  wliat- 
"  ever  succour  God  may  grant  to  the  predestinate,  they  may 
"  yet  either  preserve  or  lose  it  by  their  own  will.     Hence 
"  also  it  follows  that  they  will  not  allow  that  the  number  of 
"  the  elect  and  of  the  reprobate  is  fixed^ ;  and  refuse  to  admit  ^  §  7. 
''  the  explanation  you  give  of  those  words,  that  '  God  will 
"  '  have  all  men  to  be  saved" ;'  for  they  mil  not  suffer  them «  K\x%.  de 
"  to  be  restricted  to  those  who  are  in  the  number  of  the  c.°u. 
"  predestinate,  but   understand   them  of  all   men   Avithout  ^  '^"°-  ^-  ^• 
"  exception.     And  at  last  they  return  to  this  complaint '' : '  §  8. 
"  '  What  need  was  there  to  puzzle  so  many  persons  of  mere 
"  '  ordinary  understanding  by  the  uncertainty  of  this  dispute  ? 
"  ^  Even  without  this  decision,  the  defence  of  the  Catholic 
"■  '  religion  has  not  been  less  profitably  sustained  during  so 
"  '  many  years  by  so  many  writers,  and  even  by  yourself.' 

"  I  ought  not  to  omit^,  that  in  every  other  particular  they  >*  §  9. 
"  testify  the  greatest  admiration  for  all  the  actions  and  Avords 
"  of  your  hohness.    Be  pleased,"  says  he",  "  to  communicate  »  §  lo. 

Ff 


434  ECCLESIASTICAL  HISTORY.         [book  xxiv. 

A.  P.  429.  "  to  US  the  books  you  are  composing  on  all  your  works" 
(meaning  his  Retractations)  "  as  soon  as  you  shall  have  pub- 
"  lished  them ;  in  order  that  they  may  authorize  us  to  reject 
"  what  you  yourself  shall  have  thought  proper  to  censure  in 
"  your  writings.  We  have  not  got  the  treatise  on  Grace  and 
"  Free  Will.  As  I  am  hurried  by  the  bearer  of  this  letter^ 
"  and  fear  I  may  not  have  thoroughly  explained  myself,  I 
"  have  prevailed  upon  a  man  celebrated  for  his  virtue,  his 
"  eloquence,  and  his  zeal,  to  write  to  you  all  he  could  collect  ; 
''  and  I  have  attached  his  letter  to  my  own.  For  he  is  a 
"  man  who  well  deserves,  even  without  this  occasion,  to  be 
"  known  to  your  holiness." 
LX.  The   person   thus    mentioned    by   Hilary  is    St.  Prosper. 

St.  Prof  per.  He  was  of  Riez  in  Aquitaine,  or  rather  in  Provence,  and 
appears  to  have  been  only  a  layman,  but  well-instructed,  and 
very  zealous  for  the  doctrine  of  grace.  He  had  never  seen 
St.  Augustine,  but  they  were  already  acquainted  by  letters. 
In  that  with  which  the  letter  of  Hilary  was  accompanied, 

'  ai>.  Aug.  he  says':  "Many  of  the  servants  of  Christ  who  live  at 
^1'-  "  ^-  (f  Marseilles,  having  seen  the  works  which  your  holiness  has 
"  written  against  the  Pelagians,  think  that  all  you  have  said 
"  in  them  on  the  calling  of  the  elect  according  to  the  pur- 
"  pose  of  God,  is  contrary  to  the  opinion  of  the  Fathers,  and 
"  the  sentiments  of  the  Church.  Some  were  waiting  for 
"  some  clearer  explanation  on  your  part,  when,  by  the  dis- 
"  position  of  Providence,  the  same  question  happening  to  be 
"  started  in  Africa,  you  pubHshed  your  treatise  on  Correction 
"  and  Grace.  We  received  this  as  an  unexpected  h.appiness, 
"  and  believed  that  it  would  put  an  end  to  all  complaints. 
"  And,  indeed,  it  did  confirm  those  who  approved  your 
"  doctrine,  but  at  the  same  time  it  alienated  the  others  still 
"  more.  Their  opposition  is  to  be  feared,  both  on  their  own 
"  account,  inasmuch  as  they  are  persons  of  no  common 
"  virtue,  and  also  on  accoimt  of  the  more  simple  people, 
"  over  whom  they  exercise  great  influence." 

St.  Prosper  goes  on  to  explain  the  doctrine  of  the  Semi- 

■-'  §  3.  Pelagians,  as  Hilary  had  done,  but  in  a  still  stronger  light-. 

"  They  assert,"  says  he,  "  that  the  doctrine  of  predestination 
"  takes  from  those  who  are  fallen  the  care  of  raising  them- 
"  selves  up  again,  and  inspires  the  Saints  with  lukcwarmness ; 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  435 

"  since  in  either  case  all  labour  is  useless,  if  it  be  impossible  a. 
"  for  the  reprobate  to  enter  by  any  amount  of  diligence,  or 
"  the  elect  to  perish  by  any  degree  of  negligence.  That  all 
"  virtue  is  destroyed,  if  the  decree  of  God  prevent  the  human 
"  will;  that  under  this  name  of  predestination,  a  fatal  ne- 
"  cessity  is  introduced,  or  God  is  made  the  Creator  of  different 
"  natures,  if  no  one  can  become  any  thing  else  than  what  he 
"  has  been  made.  Their  final  conclusion  is,  that  our  behef 
"  is  contrary  to  edification,  and  that  even  though  it  be  true, 
"  it  ought  not  to  be  published,  since  it  is  hazardous  to  pro- 
"  pound  what  cannot  be  easily  received,  while  there  is  no 
"  danger  in  silently  suppressing  what  cannot  be  understood. 
"  Others,  still  more  Pelagian  ^  make  grace  consist  in  the  gifts  '  ^ 
"  of  nature,  and  say  that  if  men  make  good  use  of  these, 
"  they  merit  the  attainment  of  saving  grace.  Thus  those 
"  who  will  to  be  so,  become  the  children  of  God  ;  and  those 
"  who  do  not  will  it,  are  inexcusable :  the  justice  of  God 
"  consists  in  this,  that  those  who  do  not  believe,  perish ;  and 
"  His  goodness  appears,  in  that  He  excludes  no  one  from 
"  life,  but  wills  that  all,  without  distinction,  should  be  saved. 
"  In  a  word,  they  insist  that  we  have  as  much  freedom  to  do 
"  good  as  to  do  evil. 

"  WTien  the  case  of  infants  who  die  before  they  come  to 
"years  of  discretion  is   objected  to   them,   they  answer'^:-§ 
"  that  they  are  either  lost  or  saved,  according  as  God  foresees 
"  that  they  would  be  either  good  or  bad,  if  they  were  allowed 
"  to  reach  the  age  of  action.     They  say  the  same  of  whole 
"  nations,  and  that  the  Gospel  has  been  either  preached  or 
"  not  preached  to  them,  according  as  God  foresaw  that  they 
"  would  either  believe  or  not  believe.     That  our  Lord  Jesus 
"  Christ  died  for  all  mankind^,  and  that  no  one  whatever  ^  § 
"  is  excluded  from  the  redemption  of  His  blood.     Thus,  on 
"  the  part  of  God,  eternal  life  is  prepared  for  all;  but  on 
"  the  part  of  free  will,  it  is  for  those  only  who  believe  of  their 
"  own  accord,   and  by  their  faith  merit   the  assistance  of 
"  grace.'^     St.  Prosper,  having  thus  explained  the  doctrine  of 
the  Semi-Pelagians,  desires  the  assistance  of  St.  Augustine"* :  '  § 
"  And  first,"  he  says  ^,  "  as  the  greater  part  of  them  do  not  •  S 
"  believe  that  the  faith  is  attacked  in  this  dispute,  shew  them 
"  how  dangerous  their  opinion  is ;  and  then,  how  it  is  that 
r  f  2 


436  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  D.  429.  "  this  preventing  and  co-operating  grace  does  not  impede  the 
"  action  of  free  will.  Whether  in  predestination  we  must 
"  make  a  distinction  between  an  absolute  decree^  for  infants 
"  who  are  saved  without  doing  any  thing,  and  a  foreknowledge 
"  of  the  good  works  which  others  are  destined  to  do  ;  or  hold, 
"  without  distinction,  that  there  is  no  good  in  us  of  which 
"  God  is  not  the  author.  Instruct  us  also  on  this  point, 
"  that  if  Ave  review  all  the  opinions  of  the  ancients  upon  this 
"  subject,  they  are  found  to  be  almost  all  of  the  same  opinion, 
"  that  predestination  is  founded  on  foreknoAvledge,  by  which 
"  God  knows  what  use  the  will  of  each  individual  will  make 
'  §9.  "  of  the  assistance  of  grace.     We  hope  by  this  means'  that 

"  you  will  enlighten  the  understandings  of  those  who  are 
''  prepossessed  with  these  notions :  for  you  ought  to  be  in- 
"  formed  that  one  among  them,  a  person  of  great  authority, 
"  and  very  zealous  for  the  Church,  Hilary,  the  holy  Bishop 
"  of  Aries,  is  in  all  other  respects  an  admirer  and  follower  of 
"  your  doctrine,  and  has  long  desired  to  communicate  with 
"  you  by  letter  upon  this  subject." 
LXI.  When  St.  Augustine  received  these  letters  of  Hilary  and 

St!  'au4s.  Prosper,  he  Avas  greatly  afflicted  to  find  that  there  ivere 
Predest/'^^  pcrsous  who  still  dared  to  resist  the  doctrine  of  the  Church, 
nation  of  after  it  had  been  so  clearly  established  by  such  a  number  of 
divine  authorities.  He  could  not,  however,  refuse  to  satisfy 
the  zeal  of  these  virtuous  laymen ;  and  though  he  had  already 
written  so  much  on  this  subject,  though  he  Avas  overwhelmed 
with  other  employments,  and  Aveakened  by  old  age,  he  never- 
theless Avrote  two  books,  intitled  "  On  the  Predestination  of 
"  the  Saints,"  and  addressed  to  Prosper  and  Hilary. 

In  the  first  he  shews  that  not  the  increase  of  faith  only, 
but  also  its  first  beginning,  is  the  gift  of  God  ;  since  St.  Paul 
«  o.  2.  §  4.  says  ^,  "  For  unto  you  it  is  given  in  the  behalf  of  Christ,  not 
2<x  '' '  ^'  "  only  to  believe  on  Him,  but  also  to  suffer  for  His  sake." 
s  2  Cor.  3. 5.  And  in  another  place^,  "Not  that  Ave  are  sufficient  of  our- 
"  selves  to  think  any  thing  as  of  ourselves :"  noAV  believing 
[<  ipsum  is  nothing  more  than  thinking  Avith  assenf*.  He  owns^  that 
nihiKiHud  l^c  himself  had  formerly  thought  otherAvise,  as  in  his  ex- 
cum  as'^  position  of  the  Epistle  to  the  Romans,  Avritten  before  he 
sensione  was  made  Bishop,  Avhich  the  Semi-Pelagians  objected  to  him; 
*  c.  3.        but  he  admits  that  he  was  mistaken,  and  savs  that  he  Avas 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  437 

led  to  see  his  error  principally  by  this  text  \  "  What  hast  A.  d.  429. 
"  thou  that  thou  didst  not  receive?"     For  he  shews  that  it  i  i  Cor. 
is  to  be  understood  of  faith  itself^ ;  and  that  faith  ought  to  f'^^ 
be  reckoned  among  the  works  which  do  not  precede  the 
grace  of  God  '^,  according  to  this  other  text,  "  Not  of  works,  s  (,  7 
"  otherwise  grace  is  no  more  grace^;"  for  oiu'  Saviour  says'\  *  Rom.ii.fi. 
"  This  is  the  work  of  God,  that  ye  believe  on  Him  whom 
"  He  hath  sent."     Wherefore  faith,  both  in  its  commence- 
ment and  its  perfection,  is  a  gift  of  God  Avhich  is  not  be- 
stowed on  alP.  "  c.  9. 

Predestination  differs  from  grace',  of  which  it  is  only  the  '  c.  10. 
preparation;  and  it  differs  also  from  foreknowledge.     God, 
by  foreknowledge,  knows  even  those  things  which  He  will 
not  Himself  do,  as  sins,  for  instance ;  by  predestination  He 
foresees  these  things  which  He  means  to  do ;  as,  when  He 
promised  Abraham  that  nations  should  believe  through  his 
seed^.     For   He    only  promises    that   which  depends  upon  s  cen.  17.5. 
Himself.     Now  His  promise  is  sure^;  and  this  is  why  man  ^  c.  11. 
ought  not  to  fear  to  trust  in  it,  even  though  it  be  uncertain    °'"'  '  *'' 
with  respect  to  him ;  he  ought  far  less  to  rely  on  his  own  will, 
which  is  doubtful  in  itself.     Although  it  be  said,  "  If  thou 
"  shalt  believe,  thou  shalt  be  saved  V^  it  does  not  follow  that  '  Rom.10.9. 
the  second  only  is  in  God's  power.     Those  who  do  believe, 
pray  to  Him  to  increase  their  faith,  and  they  also  pray  to 
Him  to  bestow  it  on  those  who  do  not  believe.    It  is  He  who 
causes  us  to  believe,  in  the  same  way  as  He  saith  by  the 
Prophet  Ezekiel,  "  I  will  cause  you  to  walk  in  My  statutes^."  ■'  Ezek. 
We  act,  and  He  causes  us  to  act. 

But    after    all,   predestination   purely    gratuitous    appears 
evidently  in  infants,  and  in  Jesus  CHRIST^     For,  by  what  ^  c.  12.  13. 
preceding  merit  are   the   infants  which    are    saved,   distin- 
guished from  the  rest?    "It  is,"  said  the   Semi-Pelagians, 
"  because  God  foresees  what  kind  of  life  they  would  lead,  if 
"  they  were  to  attain  to  years  of  maturity."     "  But,"  replies 
St.  Augustine,  "  God  neither  rewards  nor  punishes  actions 
"  which  will  never  be  done ;"  and  he  repeats  here  what  he  had 
proved  in  his  letter  to  Vitalis^,    that  we  shall  be  judged  <  Supr.  30. 
according  to  the  good  or  evil  we  have  done  in  our  body^.  socor.o.io. 
And  as  the  Semi-Pelagians  rejected  the  Book  of  Wisdom", «  c.  n. 
in  which  it   is   said'',   "Speedily  was   he  taken   away,   lc«t :  ^visci.i.ii. 


438  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A-  P.  429.  "  wickedness  should  alter  his  vmderstanding/'  St.  Augustine 
maintains  it  by  the  authority  both  of  St.  Cyprian  and  of 
the  whole  Church,  in  which  it  had  been  ever  publicly  read™. 
He  then  shews  the  truth  of  this  sentence  in  itself.  For  if 
God  had  regard  to  what  every  man  would  do,  if  he  were  to 
live  longer,  we  could  not  be  assured  either  of  the  salvation  or 
damnation  of  any  person.    But  the  most  illustrious  example  of 

'  c.  ]6.  grace  and  predestination  is  the  Man  Christ  Jesus  ',  What 
had  that  man  done,  who  did  not  yet  exist,  that  he  should  be 
united  to  the  Divine  Word  in  unity  of  person  !  By  what 
faith,  bj'^  what  works  had  he  merited  that  supreme  honour ! 
We  see  in  our  Head  the  fountain  of  grace,  which  has  spread 
itself  over  all  His  members.     For   St.  Paul   says  expressly 

^  Rom.  1.4.  that  He  was  predestinated ^  and  that  He  "is  the  Author  and 

ciet'er-*"^"^'  "  Fiuislier  of  our  faith '^.^ 

mar^V  There  are  two  sorts  of  callings*,  the  one  common  to  those 

■Miebr.i2.2.  who  rcfusc  to  come  to  the  weddina:''' ;  the  other  peculiar  to 

c.  16.  .  ... 

'  Luke  14.  the  predestinated,  and  which  is  without  repentance^.     They 

"  Rom.  11.  ^^^  called'^,  not  because  they  do  believe,  but  that  they  may 

^^^  j^        believe;  for  it  is  said®,  "Ye  have  not  chosen  Me,  but  I  have 

*  John  15.  "  chosen  you.^'      "  The  Father  hath   chosen  us   in   Jesus 

"  Christ  before  the  foundation  of  the  world,  that  we  should 

"  c.  18.       "  be  holy  and  without  blame  before  Him^.^'     He  does  not 

'  say,  "  because  we  were  to  be  so,"  but  "  that  we  should  be 

"  so :"  and  he  adds,  that  He  has  "  predestinated  us  accord- 

"  ing  to  the  good  pleasure  of  His  will,"  that  no  man  may 

glory  in   his   own   good  will.     And   as  the   Semi-Pelagians 

might  confine  themselves  to  saying,  "  God  has  predestinated 

'  (••  19.       "  us  to  be  holy,  because  He  foresaw  that  we  would  believe  V' 

St.  Augustine  shews  that  this  calHng  includes  every  thing, 

not  excepting  faith  itself.     For  St.  Paul  returns  thanks  to 

"'   St.  Augustine    does    not,   in    this  "  its  authority  before   tlieir  own,  and 

])lace,  either  assert  or  deny  the  canoni-  "  when    they    quoted   it,   doubted    not 

city  of  the  Book  of  Wisdom,   though  »'  that    they    were    quoting    a    divine 

elsewhere    he    excludes    it    from    the  "  text."      Our  Articles   use  a  similar 

Jewish  canon  (Civ.  Dei  17.  20).     But  language  in  not  applying  to  this  Book 

he    is  anxious    to  establish   the   trutli  to  establish  a  doctrine,  and  our  liomi- 

of  an    assertion   contained   in   a   book  lies  in  quoting  it  as  Holy   Scripture, 

which  had  been  read  in  the  Church  for  See  especially  Horn.,  p.  73,  172,  221', 

so  many  years :  and  he  claims  for  the  354.    Ed.     Ox.     1832:     also    Bishop 

book  itself  an  authority  at  least  supe-  Cosin's  Hist,  of  Can.,  ch.  6.  §  77.  and 

rior  to   that   of  all   the   commentators  7.  §  80,  81  ;  aud  Hooker,  Eccles.  Pol. 

and  fathers,  of  whom,  he  says,  "even  5.  20.  §  11. 
"  those  nearest  to  Apostolic  times  set 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  439 

God  for  the  faith  of  the  Ephesians  and  Thessalonians' :  now  a.  d.  429. 
it  would  be  mocking  of  God  to  thank  Him  for  what  He  had  '  Ephes. 
not  given.     And  when  he  acknowledges  that  "  God  opens  to  {"xhess. 
him  a  door"  for  the  preaching  of  the  gospeP,  what  does  he  ^'cofoss 
mean  to  say,  except  that  God  disposes  the  hearts  of  men  to  *.  2.  1  Cor. 

n   -.i    <,  "  16.9.  2 Cor. 

huth  ^  2.  12,  13. 

The  second  book  of  St.  Augustine  to  Prosper  and  Hilary     Lxii. 
bore  at  first  the  same  title,  "On  the  Predestination  of  the  S'e°Gift of 
"  Saints^/'  but  it  has  been  since  intitled,  "On  the  Gift  of^^^lf""^'- 
"  Perseverance/'  because  it  begins  with  that  question.     He  ^  Piosp. 
shews,  then,  in  the  first  placed  that  the  perseverance  of  which  ^xcerp^'^ 
it  is  said^,  "he  that  endureth  to  the  end  shall  be  saved/^  is  not  j^j-""^"''' 
less  a  gift  of  God  than  the  beginning  of  faith  :  and  he  proves  *  de  Don. 

Pers   c   2. 

it  chiefly  by  the  fact  of  our  praying  for  it.     For  it  would  be  ^  i\iatth." 
a  mocking  of  God,  to  ask  that  of  Him  which  we  did  not  ^^'  ""' 
believe  to  be  in  His  power  to  give.     Now  we  ask  for  scarcely 
any  thing  else  in  the  Lord's  Prayer,  according  to  the  ex- 
planation of  St.  Cyprian,  who  has  therein  refuted  the  Pela- 
gians before  their  birth '^.     We  chiefly  pray  for  perseverance, "  c.  3,  4,  5. 
in  praying  not  to  be  led  into  temptation":  for  it  is  true  that '  c.  5.  §  9. 
each  individual  by  abandoning  God  through  his  own  will, 
deserves,  in  consequence,  to  be  abandoned  by  God*;  but  if  c  6.  §  12. 
is  to  escape  this  evil  that  we  make  this  prayer.     We  need 
not  harass  oui'selves  with  disputes  on  this  matter^;  we  need  "  c.  7.  §  lo. 
only  attend  to  the  daily  prayers  of  the  Church.     She  prays 
that  the  unbelievers  may  believe,  therefore  it  is  God  who 
turns  their  hearts ;  she  prays  that  the  faithful  may  persevere, 
therefore  it  is  God  who  gives  them  perseverance.     God  has 
foreseen  that  He  will  do  so,  and  this  is  predestination. 

"But,"  it  is  asked  •,  "why  is  not  grace  bestowed  according  '  e.  (?. 
"  to  the  merits  of  men  ?"  Because  He  is  merciful :  "  Why 
"  then  is  it  not  bestowed  on  all?"  Because  He  is  just.  Of 
two  cliildren  equally  subject  to  original  sin.  He  takes  the  one 
and  leaves  the  other^;  of  two  adult  unbelievers.  He  calls  one  '  ^.  "• 
eff'ectually  and  not  the  other;  these  are  His  unsearchable  judg- 
ments. And  it  is  still  more  difficult  to  understand  why,  of  two 
righteous  persons,  perseverance  is  given  to  the  one,  and  not 
to  the  other.  This,  however,  is  most  certain,  that  the  one  is 
of  the  number  of  the  predestinated,  and  tlie  other  is  not. 
"  Thcv  went  out  from   us,"  savs   St.  John,   "  because  they 


440  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  D.  429.  "  were  not  of  us'."     They  were  of  them  in  one  sense,  inas- 

■  1  Joiin  much  as  they  Avere  called  and  justified ;  they  were  not  of 
them  in  another  sense,  inasmuch  as  they  were  not  pre- 
destinated.     That   this    mystery   of   predestination   is   im- 

2  Luke        penetrable  we  may  learn  from  Christ  Himself,  who  says^, 

Matth."        "  If  the  mighty  works  had  been  done  in  Tyre  and  Sidon 

11.  21.  (c  which  have  been  done  in  you,  they  had  a  great  while  ago 
"  repented,  sitting  in  sackcloth  and  ashes."  For  it  cannot 
be  said  after  this,  tliat  God  refuses  the  preaching  of  the 
gospel  to  those  only  whom  He  foresees  would  not  profit 
by  it. 

'  c.  14.  "  But,"  said  the    Semi-Pelagians ',   "  it   is   dangerous  to 

"  publish  this  doctrine,  since  it  is  incompatible  with  preach- 
"  ing,    exhortation,    and    correction."     Yet    St.  Paul,    and 

^Piiiiip.i.o.  Christ  Himself,  did  not  omit  to  teach  it\  And,  indeed, 
'^'  will  any  one  say  that  God  has  not  foreseen  to  what  persons 

s  §  35.  He  will  give  faith  or  perseverance^  ?  Now  predestination  is 
nothing  more  than  the  foreknowledge  and  preparation  of 
the  benefits  of  God,  by  which  all  those  are  most  surely  de- 
livered, who  are  delivered.     The  same  argument  might  be 

"o,  18.  §47.  used  against  foreknowledge  and  grace  ^.  It  is  true  indeed, 
that  in  preaching  this  doctrine  to  the  people,  discretion  must 

'  c.  22.  be  used  '^ ;  we  must  not  say,  "  The  predestination  of  God  is 
"  absolutely  certain,  so  that  you  are  come  to  the  faith,  who 
"  have  received  the  will  to  obey ;  while  you  on  the  contrary 
"  remain  attached  to  sin,  because  you  have  not  yet  received 
"  grace  to  raise  yourselves  out  of  it.  But  if  you  are  pre- 
"  destinated,  you  also  will  receive  the  same  grace :  while  you 
"  again,  if  you  are  reprobate,  will  cease  to  be  obedient." 
For  though  all  this  be  true  in  itself,  and  if  taken  in  a  right 
sense,  yet  so  harsh  and  indiscreet  a  mode  of  stating  it  will 
render  it  intolerable.  We  should  rather  say,  ''A  sure  pre- 
"  destination  has  brought  you  from  infidelity  to  the  faith, 
"  and  will  cause  you  to  persevere  in  it.     If  you  are  still 

["  (lisfi-  "  attached  to  your  sins,  receive  salutary  instruction®,  with- 
out, however,  being  elated  by  it  j  '  for  it  is  God  which 


l.lii.a] 


9  piiiiii).     "  Avorketh  in  you  both  to  will  and  to  do^.'     And  if  some  are 

^'  ''■  "  not  yet  called,  let  us  pray  to  God  that  He  Avill  call  them; 

"  for    perhaps   they   too    are   predestinated."      As    for   the 

reprobate,  we  ought  never  to  mention  them  but  iu  the  third 


BOOK  XXIV.]       ECCLESIASTICAL  HISTORY.  441 

l^erson,  saying,  for  instance,  "  If  some  are  now  obedient,  and  A.  D.  429. 
"  yet  are  not  predestinated,  they  are  obedient  only  for  a 
"  time,  and  will  not  persevere  in  their  obedience  to  the  end." 
Above  all',  we  must  exhort  the  less  acute  to  leave  disputes  '  c.  23. 
to  the  learned,  and  attend  to  the  prayers  of  the  Church. 

St.  Augustine  concludes  in  these  words  '^ ;  "  Let  all  who  ^  c  24. 
"  read  this,  if  they  understand  it,  return  thanks  to  God  ;  if 
"  they  do  not  understand  it,  let  them  pray  to  Him  for  in- 
"  struction.  Let  those  who  think  I  am  in  error,  consider 
"  my  words  with  earnest  attention,  lest  perchance  they  may 
"  be  themselves  in  error.  For  myself,  I  return  thanks  to 
"  God,  whenever  those  who  read  my  works  instruct  me, 
"  and  correct  me;  and  this  I  look  for  especially  from  the 
"  doctors  of  the  Church,  if  they  condescend  to  read  what 
"  I  have  written."  St.  Augustine  makes  no  ansAver  to  the 
objection  drawn  from  his  distinction  between  the  grace  of 
the  two  states,  namely,  that  of  Adam  and  our  own. 

In  this  book  on  Perseverance,  he  takes  notice  that  he  was     LXiii. 
at  that  same  time  engaged  upon  his  Retractations';  and  he  Heresies. 
likewise  speaks  of  it  in  his  last  letter  to  Quodvultdeus,  which  ^'^^  -'■§55. 
must   therefore   have   been  written   about  the    same   time. 
Quodvultdeus,  who  was  then  Deacon  of  Carthage,  and  after- 
wards Bishop  of  the  same  Church,  wrote  to  St.  Augustine^, '  ap.  Aug. 
desiring  him,  in  the  name  of  all  the  clergy,  to  draw  up  a  small 
treatise  containing  an  epitome  of  all  the  heresies  from  the 
beginning  of  Christianity.     St.  Augustine  at  first  excused 
himself  on  the  ground  of  the  difficulty  of  the  work*,  and  ^  Ep.  222. 
referred  Quodvultdeus    to   the   treatises  of   St.  Philastrius, 
Bishop   of  Brescia  ®,   and   St.  Epiphanius,   declaring  at  the «  Supr.  is. 
same  time  a  great  preference  for  the  latter.     This  did  not, 
however,  silence  Quodvultdeus ;   and  he  pressed  St.  Augus- 
tine so  urgently  in  a  second  letter,  that  he  at  last  obtained 
his  request''.     St.  Augustine  only  desired  him  to  allow  him  '  Ep.  223. 
time  ^,  because  of  the  multitude  of  occupations  in  which  he «  Ep.  224. 
was  involved,  and  which  had  obliged  him  even  to  lay  aside 
the  work  he  was  then  writing. 

"  This  is,"  he  says,  "  an  answer  to  the  eight  books  which 
"  Julian  has  published  after  the  four  which  I  have  already 
"  answered.  My  brother  Alypius  met  with  them  at  Rome, 
"  and  though  he  had  not  yet  copied  them  all,  he  was  un- 


442  ECCLESIASTICAL  HISTORY.        [book  xxiv. 

A.  n.  42<i.  "  willmg  to  lose  an  opportunity  which  occurred  of  sending 
"  me  five,  at  the  same  time  promising  to  send  me  the  other 
"  three  very  soon,  and  strongly  urging  me  to  answer  them. 
"  I  have  therefore  been  obliged  to  go  on  more  slowly  with 
"  the  work  on  which  I  was  then   engaged,  which  was  the 

'  81411-.  48.  "  revision  of  my  own  works ' ;  and  that  I  may  not  be  want- 
"  ing  to  either  of  these,  I  work  at  one  by  day  and  the  other 
"  by  night,  so  far,  that  is,  as  the  other  occupations  which 
"  are  continually  pouring  in  upon  me  from  all  sides  will 
"  allow."  He  fulfilled  his  promise,  and  sent  some  time 
after  to  Quodvultdeus  a  treatise  on  Heresies,  in  which  he 
enumerates  eighty-eight  in  all,  beginning  with  the  Simonians 

'  Aug.  viii.  and  concluding  Avith  the  Pelagians ^     He  does  not,  however, 

Prsef.^et      claim  to  have  known  all  the  heresies,  since  some  of  them  are 

Peror.  g^  obscurc  as  to  escape  the  most  curious  eye ;  nor  to  have 
explained  all  the  tenets  of  the  heretics  he  has  mentioned, 
since  there  are  some  which  are  unknown  even  to  the  heretics 
themselves.  To  this  first  book  he  intended  to  have  added  a 
second,  in  which  he  meant  to  lay  down  rules  to  determine 
what  constitutes  a  heretic,  and  thus  afford  a  security  against 

3  Posski.     all  heresies,  known  or  unknown^ ;  but  he  was  prevented  by 

«'Ysid.  de"'  death  from  writing  this  second  partS 

Script. 
Eccles.  C.9. 


END  or  TUli  TWliSTy-rOURTIl    BOOK. 


INDEX   TO    THE    TEXT. 


TUe  References  are  made  to  Books  and  Chapters. 


A. 


Abda,  St.,  Bishop  of  Persia,  21.  46. 
His  zeal  produces  a  persecution,  24. 
26.  in  which  he  himself  suffers  mar- 
tyrdom, ibid. 

Abibas,  St.,  son  of  Gamaliel,  23.  22,  23. 

Ablaat,  Bishop  of  Persia.    See  Abda. 

Absolution,  when  granted  at  the  point 
of  death,  22.  4. 

Abstinence,  from  wine  and  flesh  during 
Lent,  21.  2. 

Acacius,  Bishop  of  Berrhcea,  conspires 
against  St.  Chrysostom,  21.  17.  at 
the  Council  of  the  Oak,  21.  18.  and 
at  the  Council  of  Constantinople, 
21.  33.  secretly  ordains  Porphyrius 
Bishop  of  Antioch,  21.  47.  writes  to 
the  Pope  against  St.  Chrysostom,  21. 
50.    is  remiited  with  the  friends  of 

•     St.  Chrysostom,  23.  26. 

St.,  Bishop  of  Amida,  24.  29. 

Achilleus,  Bishop  of  Spoleto,  24.  8,  9. 

Ads  of  the  Apostles,  hy  Leucius,  a 
Manichean  work,  21.  56. 

Adelphius,  Bishop  of  Cucusus,  21.  44. 

Adrumetum,  city  of  Africa.  Dispute 
among  the  Monks  of  Adrumetum  on 
grace,  24.  45.  Books  of  St.  Augus- 
tine on  that  occasion,  24.  46,  47. 

Aetius,  Patrician,  accuses  Count  Boni- 
face before  the  Empress  Placidia, 
24.  51. 

Africa,  Eastern.     See  Alexandria. 

Western,  want  of  clergy  there, 

21,  13.  primacy,  21.  25.  mode  of 
proceeding  in  general  Councils,  21. 
26.  makes  the  first  attack  on  the 
Pelagian  heresy,  23.  2.  is  ravaged 
by  the  Vandals,  24.  51. 

Agapetus,  Bishop  of  the  Macedonians 
"at  Synnada,  22.  27. 

Agnes,  St.,  St.  Demetrias  excited  by 
lier  example,  23.  1 2. 

Alani,  in  Gaul,  22.  16.  in  Spain,  23.  5. 
in  Africa,  24.  51. 


Alaric,  marches  against  Rome,  22.  19. 
retires,  ibid,  returns  and  makes  At- 
tains Emperor,  22.  20.  deposes  him, 
ibid,  treats  with  Honorius,  22.  21. 
besieges  and  takes  Rome,  ibid.  His 
death,  ibid. 

Alhina,  St.,  daughter-in-law  of  St. 
JMelania  the  Elder,  and  mother  of 
Pinianus,  21.  31.  crosses  into  Africa, 

22.  22.  and  thence  to  Palestine,  23. 
52:   24.  12. 

Alethius,  St.,  Bishop  of  Cahors,  21.51. 
Alexander,  Bishop  of  Basinopolis,  22. 
42. 

St.,    Patriarch    of    Antioch, 

23.  26.  His  death,  23.  27. 
Alexandria,  Council  there  condemning 

Origen,  21.  1. 

Alypius,  St.,  assists  at  a  Council  of 
Carthage,  21.  26.  exposed  to  a 
tumult  at  Hippo,  22.  23.  Question 
between  him  and  St.  Augustine  about 
the  property  of  Honoratus,  22.  25. 
deputy  at  the  Conference  at  Carthage, 
22.  31.  at  the  second  Council  of  Mi- 
levum,  23.  30.  subscribes  the  letter 
of  St.  Augustme  to  Pope  Innocent 
against  Pelagius,  ibid,  his  visits  to 
Rome,  24.  18,  21.  is  calumniated  by 
the  Pelagians,  24.  21. 

Amandus,St.,  Archbishop  of  Bourdeaux, 
21.  51. 

Amantius,  eunuch  of  the  Empress  Eu- 
doxia,  21.  8. 

Amator,  St.,  Bishop  of  Auxerre,  23.  46. 

Ambrose,  St.,  disobedience  of  his  deacon, 
Gerontius,  21.  7.  commended  by 
Pelagius,  23.  53. 

Amida,  city  of  Mesopotamia.  St.  Aca- 
cius, Bishop,  24.  29. 

Ammonius,  Bishop  of  Adrianopolis,21. 5. 

one  of  the   Four   Brothers: 

ill-treated  by  Theophilus  of  Alexan- 
dria, 21.3.  conversation  with  St.  Epi- 
phanius,  21.  15.  death,  21.  23.  Sec 
I'nur  Brothers. 


444 


INDEX  TO  THE  TEXT. 


Ammorims,  Bishop  of  Laodicea  in 
Pisidia,  21.  33. 

■ a  seditious  Monk  of  Alexan- 

di-ia,  23.  25. 

AmphilocUus,  St.,  a  friend  of  St.  Olym- 
pias,  21.  40. 

Anastusius,  St.,  Pope,  letter  to  the 
African  Bishops,  21.  13.  death,  21. 
26. 

Priest,   companion   of  Nes- 

torius,  24.  55. 

Anaunia,  Martyrs  of,  unavenged,  22.  47. 

Aiicona,  city  of  Italy,  where  was  a 
Memory  of  St.  Stephen,  24.  37. 

Ancoratus,  work  of  St.  Epiphanius,  21. 
15. 

Andrew,  St.,  reliques  of,  at  Constanti- 
nople, 22.  6. 

Andronicus,  Governor  of  Pentapolis, 
excommunicated  by  Synesius,  22.  45. 

Angch,  doctrine  of  Origen,  and  St.  Au- 
gustine's opinion,  23.  l(i. 

Anthemius,  Praefect  of  the  East,  22.  18, 
27. 

Antiiony,  Bishop  of  Fussala,  24.  34. 

—  Bishop  of  Genua,  24.  55. 

Aiilliropomor/ilii/es,  Egyptian  Monks 
condemned  hy  Theophilus,  21.  1. 

Aii/ichrist,  not  referred  to  Nero  by  St. 
Augustine,  23.  10. 

Antioch,  end  of  the  Schism,  23.  2G.  au- 
thority of  the  see,  ibid. 

Aiit'iochus,  Bishop  of  Ptolemais,  preaches 
at  Constantinople,  21.  9.  opposed  to 
St.  Chrysostom,  21.  17,  33,  50.  at 
the  Council  of  the  Oak,  21.  18.  and 
that  of  Constantinople,  21.  33.  se- 
cretly ordains  Porphyrius  Bishop  of 
Antioch,  21.  47. 

Antoninus,  Bishop  of  Ephesus,  21.  5,6. 

Anysius,  St.,  Bishop  of  Thessalonica, 
writes  to  the  Pope  in  favour  of  St. 
Chrysostom,  21.  50:    22.  10. 

Apiarlus,  Priest  of  Africa,  excommuni- 
cated by  his  Bishop,  24.  6.  appeals 
to  the  Pope,  ibid,  liis  case  examined 
at  the  sixth  (Council  of  Carthage,  24. 

10.  is  readmitted  to  communion,  24. 

11.  Pope  Caelestine  endeavours  un- 
successfully to  restore  him  a  second 
time,  24.  35. 

Aporalypse,  Harlot  of  (ch.  17),  a  type 
of  idolatrous  Rome,  22.  22. 

A/.oc>-i/phal  Books  ;  canon  of  Pope  In- 
nocent, 22.  4.  quoted  by  Vigilantius, 
22.  5.  by  Gaudentius,  24.  22.  re- 
jected by  the  Semi-Pelagians,  24.  59. 
opinion  of  St.  Augustine,  24.  22,  61. 

Apology  of  St.  Augustine  in  his  City  of 
God,  23.  8,  &c. 

Ajipcals  to  the  Pope  disputed  by  the 
African  Bishops,  24.  6,  11,  35.  to  a 
general  Council  by  the  Pelagians, 
23.51:  24.  25. 


Aprhigius,  Proconsul,  22.  47.  death, 
23.  11. 

Apronianus,  husband  of  A  vita,  niece  of 
St.  Melania  the  Elder,  21.  31. 

Arabian,  Bishop  of  Ancyra,  21.  5. 

Arcadia,  Virgin,  daughter  of  the  Em- 
peror Arcadius,  22.  18. 

Arcadius,  Emperor,  is  supported  by  St. 
Chrysostom  against  Gai'nas  the  Goth, 
21.  4.  grants  to  the  Empress  Eu- 
doxia  the  destruction  of  the  temple 
of  Marnas,  21.  8.  banishes  St.  Chry- 
sostom, 21.  21.  recalls  him,  21.  22. 
again  yields  to  his  enemies,  and 
orders  him  to  quit  the  Church,  21. 
35.  and  to  leave  Constantinople,  21. 
37.  letter  to  him  from  Houorius  in 
favour  of  St.  Chrysostom,  22.  3.  His 
death,  22.  IS.  Laws  published  by 
him,  21.  34:  22.  41,47. 

Arians.  Attempt  of  Gai'nas  to  procure 
an  Arian  church  at  Constantinople, 

21.  "4.  Tumult  at  Constantinople, 
and  consequent  prohibition  of  as- 
sembling within  the  city,  21.  10. 
Irruption  of  Arian  Barbarians  into 
the  Gauls,  22.  16.  and  thence  into 
Spain,  23.  5.  Discourse  of  St.  Au- 
gustine against  them,  23.  58.  Vandal 
Arians  invited  into  Africa  by  Count 
Boniface,  21'.  51.  Works  of  St.  Au- 
gustine against  Maximin,  24.  53. 
andPascentius,  24.  54.  Law  ofTheo- 
dosius  II.  against  them,  24.  55. 

Arle.i,  city  of  Provence.  Dispute  be- 
tween the  Bishops  of  Aries  and 
Vienne  on  the  ])rimacy,  21.  52. 
Privileges  of  the  Chiu-ch  of  Aries 
confirmed  by  Pope  Zosimus,  23.  45. 
Attempt  of  the  Bishop  of  Aries  re- 
pressed by  Pope  Boniface,  24.  31. 
St.  Honoratus,  Bishop  of  Aries,  24. 
58.   succeeded  by  St.  Hilary,  ibid. 

Arms,  profession  of,  compatible  with 
Christianity,  23.  41.  not  allowed  to 
be  worn  in  Church,  23.  46. 

Arsacius,  accuses  St.  Chrysostom  at  the 
Council  of  the  Oak,  21.  21.  Bishop 
of  Constantinople,  21.  39.    his  death, 

22.  9. 

Aspt'hetus,  a  Saracen  chief,  baptized  by 
St.  Euthymius,  24.  27. 

Astrologers,  law  against,  22.  19. 

As/picrilia,  a  friend  of  St.  Chrysostom, 
21.41. 

Attains,  Emperor  of  the  West,  22.  20. 

Atlicus,  accuses  St.  Chrysostom  at  the 
Council  of  the  Oak,  21.  21.  succeeds 
Arsacius  in  the  see  of  Constanti- 
nople, 22.  9.  obtains  rescripts  froiii 
the  Emperor  to  force  the  Catholics 
to  communicate  with  him,  ibid,  his 
behaviour  towards  Theodosius  of 
Synnada,  22.  27.     refuses  to  insert 


INDEX  TO  THE  TEXT. 


445 


the  name  of  St.  Chrysostom  in  the 
Diptychs,  23.  27.  consents  to  it,  and 
writes  to  St.  Cyril  of  Alexandria, 
ibid,  opposes  the  Pelagians,  24.  25. 
his  death,  24.  44. 

Audas,  St.,  I3ishop  of  Persia.    See  Abda. 

Augustine,  St.,  promises  to  receive  the 
Donatists,  21.  13.  is  present  at  the 
Council  of  Carthage,  A.  D.  403,  21. 
26.  the  Donatists  attempt  to  murder 
him, 2 1.27.  diiferencebetweenhimand 
St.  Jerome,  21.  28,  29.  recommends 
moderation  towards  the  Donatists  in 
the  Council  of  Carthage,  A.  D.  404, 

21.  53.  his  conduct  in  the  affair  of 
Spes  and  Boniface,  21.  54.  confer- 
ence with  Felix  the  Manichee,  21. 
55,  56.  Works,  On  the  Nature  of 
Good :  Against  Secunditius  :  Against 
Hilar  us,  21.  57.  books  Against  Cres- 
conius  the  Donatist,  22.  8.  Letter  to 
Olympius,  Master  of  the  Offices,  22. 

16.  on  the  massacre  of  Calama,  22. 

17.  to  Donatus,  Proconsul  of  Africa, 

22.  18.  he  appeases  the  tumult  at 
Hippo  for  the  ordination  of  Pinianus, 
22.  23.  letter  on  the  oath  of  Pinianus, 
22.  24.  His  disinterestedness  in  the 
case  of  Honoratus,  22.  25.  Treatise 
On  the  Only  Baptism,  ibid,  sermons 
before  the  Conference  of  Carthage, 
22.  30.  he  is  one  of  the  Deputies  for 
the  Conference,  22.  31.  discusses  the 
question  of  the  Church  in  the  Con- 
ference, 22.  38.  his  Abridgment  of 
the  Conference,  and  Address  to  the 
Donatist  laitij,  22.  40.  he  intercedes 
for  the  Donatists,  22.  47.  his  multi- 
farious occupations,  22.  48.  letter  to 
the  Donatist  laity  in  the  name  of  the 
Council  of  Cirtha,  22.  49.  letters  to 
Marcelliuus,  22.  50.  to  Volusian,  22. 
51.  to  Macedonius,  22.  52.  His 
fii'st  writings  against  the  Pelagians, 
On  the  Merit  and  Remission  of  Sins  : 
On  the  Spirit  and  Letter,  23.  2,  3. 
the  City  of  God,  23.  8,  &c.  Treatise 
On  Faith  and  Works,  23.  10.  he  at- 
tempts in  vain  to  save  the  Tribune 
Marcellinus,  23.  11.  Sermon  against 
the  Pelagians  at  Carthage,  23.  14. 
Letter  to  Hilary,  and  treatise  On 
Nature  and  Grace,  23.  15.  Answer  to 
the  consultation  of  Orosius,  23.  16. 
letters  to  St.  Jerome  carried  by  Oro- 
sius, 23.  17.  his  modesty,  23.  17,  56: 
24. 62.  he  assists  at  the  second  Council 
of  Milevum,  23.  30.  letter  to  Pope 
Innocent  I.  against  Pelagius,  ibid. 
to  John  of  Jerusalem,  23.  31.  Books 
On  the  Trinity,  23.  36.  On  the  Acts 
of  the  Council  of  Palestine,  23.  37. 
letters  to  Paulinus,  Dardanus,  and 
Juliana,  23.  38.    to  Count  Boniface 


on  the  Correction  of  the  Donatists, 
23.  39,  40.  on  the  military  profession, 

23.  41.  Books  On  the  Grace  of  Christ 
and  Original  Sin,  23.  53,  54.  Con- 
ference with  Emeritus,  the  Donatist, 
at  Caesarea  in  Mauritania,  23.  55. 
letters  to  Optatus  and  Mercator,  23. 
5&.  to  Sixtus,  23.  57.  Discourse 
against  the  Arians,  23.  58.  his  testi- 
mony to  the  miracles  of  the  reliques 
of  St.  Stephen,  24.  4,  5.  letters  to 
Hesychius,  24.  13.  Locutions,  and 
Questions  :   On  Adulterous  Marriages, 

24.  14.  Books  On  Marriage  and  Con- 
cupiscence, 24.  15,  18.  Four  Books  to 
Pope  Boniface,  24.  19.  On  the  Soul, 
and  its  Origin,  24.  20.  Against  the 
Adversary  of  the  Law,  and  the  Pro- 
phets, 24.  21.  last  works  against  the 
Donatists,  Against  Gaudentius,  24. 
22.  Eight  Questions  of  Dnlcitius : 
Enchiridion :  On  the  Care  due  to  the 
Dead:  Against  Lying,  2-i:.  23.  Books 
Against  Julian,  24.  24.  letter  to  Pope 
Caslesline  I.  on  the  affair  of  Anthony 
of  Fussala,  24.  34.  Miraculous  cure 
of  Paul  and  Palladia,  24.  36,  37. 
His  domestic  life,  24.  38.  his  disin- 
terestedness in  temporal  matters,  24. 
39.  his  two  seiTnons  on  the  Common 
Life,  24.  40,  41.  Rule  for  the  Nuns, 
24.  42.  he  names  Eraclius  his  suc- 
cessor, 24.  43.  Dispute  among  the 
Monks  of  Adrumetum  on  the  letter 
of  Sixtus,  24.  45.  Book  composed 
in  consequence,  On  Grace  and  Free 
Will,  24.  46.  and  On  Correction  and 
Grace,  24.  47.  his  Retractations,  24. 
48.  Conversion  of  Leporius,  24.  49. 
Letter  to  Vitalis,  2  k  50.  to  Count 
Boniface,  24.  52.  conference  with 
Maximin  and  Pascentius,  Arians,  24. 
53,  54.  Books  Against  Ma.rimin,  24. 
53.  Book  On  the  Predestination  of 
Saints,  24.  61.  On  the  Gift  of  Perse- 
verance, 24.  62.    On  Heresies,  24.  63. 

Atirelius,  Bishop  of  Carthage.  St.  Cliry- 
sostom  writes  to  him,  22.  12.  he  sub- 
scribes the  letter  of  the  Catliolic 
Bishops  to  the  Tribune  Marcellinus, 
22.  29.  is  at  the  head  of  the  Deputies 
in  the  Conference,  22.  31.  causes 
St.  Augustine  to  preach  against  the 
Pelagians  in  the  great  church  of 
Carthage,  23.  14.  Letter  to  him  from 
Pope  Innocent  on  ordinations,  23. 
34.  instance  of  his  generosity,  24.  40. 
signs,  as  a  witness,  the  recantation  of 
Leporius,  24.  49.  See  Councils  of 
Carthage. 

Auxerre,  St.  Amator  and  St.  Germanus, 
Bisliops  of,  23.  16. 

Avita,  niece  of  St.  Melania  the  Elder, 
21.  31. 


446 


INDEX  TO  THE  TEXT. 


Avittis,  Priest,  brought  into  Spain  the 
doctrine  of  Origen,  23.  16.  and  some 
of  the  reliques  of  St.  Stephen,  23.  23. 
supposed  to  be  the  person  to  whom 
St.  Jerome  wrote,  23.  16. 


B. 


Bahylon1^\Ao\<iiro\\s  Rome  so  called  in 
the  Apocalypse,  22.  22. 

Baptism.  Three  thousand  newly  baptized 
at  Constantinople,  21.36.  Treatise  of 
St.  Augustine,  On  the  Only  Baptism, 
against  the  Donatists,  22.  25,  Pre- 
paration for  Baptism,  23.  10.  Bap- 
tismal Fonts  miraculously  re- 
plenished, 23.  35.  Ceremonies  of 
Baptism,  24.  24. 

Barbarians.  Irruption  and  defeat  of 
Rhadagaisus  in  Italy,  22.  15. 
Ravages  of  the  Barbarians  in  the 
Gauls,  22.  16:  23.  5.  Alaric  be- 
sieges Rome,  22.  19.  takes  and  pil- 
lages it,  22.  21.  Ravages  of  the 
Barbarians  in  the  East,  22.  22.  in 
the  Gauls  and  Spain,  23.  5.  in  Africa, 
24.  51. 

Basiliscus,  St.,  appears  to  St.  Chrysos- 
tom,  22.  13. 

Baisiana,  a  friend  of  St.  Chrysostom, 
21.  41. 

Be7ijaniin,  Martyr  in  Persia,  24.  26. 

Bigamy.  Marriage  before  Baptism  not 
cancelled  by  Baptism,  21.  51. 

Bishops,  New  Bishops  notified  by  the 
Bishop  of  Alexandria,  21.  2.  Visits 
of  Bishops  to  the  Court,  22.  14. 
Number  of  tlie  African  Bishops,  22. 
35. 

Boniface,  Priest  of  Hippo,  accuses  Spes, 
21.  54. 

—■ Count.     St.  Augustine's  letters 

to  him,  23.  39,  40,  41  :  24.  52.  he 
opposes  the  tyrant  John,  24.  33.  his 
revolt,  24.  51.  and  attempt  to  repair 
his  fault,  24.  52. 

Bo7iiface  I.,  St.,  Pope.  While  Priest,  at 
Constantinople  for  Pope  Innocent  I., 

23.  26.  is  elected  Pope,  24.  7-  Schism 
of  Eulalius,  24.  7,  8,  9.  Synodical 
letter  addressed  to  him  by  the  sixth 
Council  of  Carthage,  21.  11.  Re- 
script obtained  by  liiin  from  Honorius 
for  the  election  of  his  successor,  24. 
16.  his  letter  to  the  Bishops  of  Gaul 
concerning  Maximus,  24.  1 7.  Books 
of  St.  Augustine  addressed  to  him 
against  the  Pelagians,  24.  19.  he 
maintains  his  jurisdiction  over  II- 
lyria,  24.  31.  represses  an  attempt  of 
Patroclus  of  Aries,  ibid,    his  death, 

24.  32. 

Bonosiits,  heretic,  his  ordinations  in- 
valid, 23.  33. 


Borborians,  heretics,  24.  55, 

Bosphorus,  Bishop  of  Colonia,  favourable 
to  St.  Chrysostom,  22.  11. 

Bourdeaux,  St.  Amandus,  Bishop  of, 
21.  51. 

Braga,  Council  of,  23.  6. 

Bricius,  St.,  or  Britins,  Bishop  of  Tours, 
said  to  have  been  falsely  accused  by 
Lazarus  of  Aix,  21.  52:  23.  44. 

Brisco,  eunuch  of  the  Empress  Eudoxia, 
21.  10. 

Briso,  Bishop  of  Philippopolis  in 
Thrace,  21.  33. 

Brissn,  brother  of  the  younger  Palla- 
dius,  22.  11. 

Brothers,  the  Four  Tall,  persecuted  by 
Theophilus,  21.  3.  go  to  Constanti- 
nople to  seek  the  assistance  of  St. 
Chrysostom,  21.  11.  apply  to  the 
Emperor  Arcadius,  21.  14.  their  in- 
terview with  St.  Epiphanius,  21.  15. 
Testintony  of  Posthumian  to  their 
persecution,  21.  16.  Reconciliation 
of  Theophilus  with  them,  22.  23. 

Burgundians,  conversion  of,  23,  5. 


Caciliamis,  defended  in  the  conference 
of  Carthage,  22.39,  40. 

Ceehstine,  St.,  /.,  Pope,  24.  32.  Letter 
of  St.  Augustine  to  him  on  Anthony 
of  Fussala,  24.  34.  From  the  Bishops 
of  Africa  on  Apiarius,  24.  35.  Two 
Decretals,  24.  56. 

Ccelestius,  disciple  of  Pelagius,  23.  1. 
Condemned  at  Carthage,  23.  2,  30. 
Goes  to  Rome  to  justify  himself,  23. 
42.  His  confession  of  faith,  ibid. 
Flies  from  a  new  trial,  23.  50. 

C(Fsarea  in  Cappadocia,  St.  Chrysos- 
tom's  ill-usage  there,  21.  43. 

Calamn,  city  of  Africa,  of  which  St. 
Possidius  was  Bishop,  21.  27.  Sedi- 
tion of  the  Pagans  against  the  Chris- 
tians, 22.  17.  Miracles  wrought 
there  by  the  reliques  of  St.  Stephen, 
24.  5. 

Canons  of  the  Council  of  Antioch 
employed    against    St.   Chrysostom, 

21.  34.  Of  Sardica  alleged  as  those 
of  Nicffia  by  Pope  Zosimus,  24.  6, 
10. 

Caphargamala,  city  of  Palestine,  where 
tlie  reliques  of  St.  Stephen  were  dis- 
covered, 23.  22. 

Capraisius,  hermit  of  the  islands  of 
Marseilles,  24.  58. 

Carti'tia,  a  friend  of  St.    Chrysostom, 

22.  1. 

Carthage  :  conference  between  Dona- 
tists and  Catholics,  22.  27 — 40.  See 
Councils. 


[NDEX  TO  THE  TEXT. 


447 


Carthagena,  schism  of  Bishopsof,  21.32. 

Caasian,  Collation  on  Prayer,  21.  1. 
He  goes  to  Rome  in  defence  of  St. 
Chrysostom,  21.  50.  Endeavours  to 
convert  Leporius,  24.  49.  Retires  to 
Marseilles,  and  there  founds  mona- 
steries, 24.  57.  His  Institutions  and 
Collations,  ibid. 

Castor,  Bishop  of  Apta,  24.  57. 

Casioriiis,  Bishop  of  Bagaia,  21.  25. 

C'asiricia,  an  enemy  of  St.  Chrysostom, 
21.  17. 

Catena,  a  combat  at  Caesarea  in  Mau- 
ritania, abolished  by  St.  Augustine, 
23.  55. 

Catharists,  a  sect  of  Manichees,  24.  21. 

Ceremonies,  Jewish,  how  they  ought  to 
be  abolished,  21.  29. 

Charemon,  Egyptian  Monk,  an  interlo- 
cutor in  Cassian's  Collations,  24.  57. 

Chalcidia,  a  friend  of  St.  Chrysostom, 
21.41. 

Chromatins,  Bishop  of  Aquileia,  22.  3. 
St.  Chrysostom  writes  to  him,  21. 
49:  22.  12. 

Chrysostoin,  AV.,  resists  Gainas  the  Goth, 
21.  4.  Is  ambassador  to  Gainas  in 
rebellion,  ibid.  Antoninus  of  Ephe- 
sus  accused  before  him,  21.  5.  He 
goes  to  reform  the  Churches  of  Pro- 
consular Asia,  21.  ().  Deposes  Ge- 
rontius  of  Nicomedia,  21.  7.  Ex- 
pels Severian  of  Gabala  from  Con- 
stantinople, 21.  9.  Is  reconciled  to 
him  by  the  Empress  Eudoxia,  ibid. 
Opposes  the  Arians  at  Constantino- 
ple, 21.  10.  The  Four  Brothers 
seek  his  aid  against  Theophilus  of 
Alexandria,  21.  11.  His  respect  for 
St.  Epiphanius,  21.  15.  Conspiracy 
against  him,  21.  17.  Council  of  the 
Oak,  21.  18,  &c.  Forty  Bishops  on 
his  side,  21.  19.  Sermons  preached 
by  him  on  this  occasion,  21.  20.  He 
is  condemned  by  the  Council,  and 
banished  by  the  Emperor,  21.  21. 
Recalled  immediately,  21.  22.  Theo- 
philus retires,  and  St.  Chrysostom 
remains  in  peace,  21.  23.  New  con- 
spiracy against  him  on  occasion  of 
the  Empress  Eudoxia's  statue,  21. 
33.  Tlie  Canons  of  the  Council  of 
the  Dedication  of  Antioch  produced 
against  him,  21.  34.  Is  expelled 
from  the  Church,  21 .  35.  Outrages  on 
Easter-eve,  21.  36.  He  is  expelled 
from  Constantinople,  21.  37.  Per- 
secution of  his  friends,  21.  38.  The 
Catholics  refuse  to  recognise  Arsa- 
cius,  21.  39.  Zeal  of  St.  Olympias, 
21.  40.  Persecution  of  St.  Nicarete, 
and  others,  21.  41.  His  conduct  in 
exile,  21.  V2.  Ill-treatment  at  Cae- 
sarea, in   Cappadocia,  21.  43.     Ar- 


rival at  Cucusus,  21.  44.  Letters  to 
St.  Olympias,  and  others,  21.  45:  22. 
1,  2,  12.     Letter  to  Pope  Innocent, 

21.  49.  Deputations  to  Rome  for 
and  against  him,  21.  50.  His  occu- 
pations at  Cucusus,  22.  I.  His  suf- 
ferings, 22.  2.  He  is  removed  to 
Arabissus,  ibid.  Deputation  from 
the  West  to  Arcadius  in  his  favour, 

22.  3.  Violence  against  the  deputies, 
22.  10.  And  against  the  Eastern 
Bishops,  22.  1 1.  He  is  removed  to 
Pityus,  22.  13.  His  death,  ibid. 
Theophilus  of  Alexandria  refuses  to 
insert   his    name   in   the   Diptychs, 

22.  42.  Admitted  by  St.  Alexander 
of  Antioch,  23.  26.    And  by  Atticus, 

23.  27.  His  memory  celebrated  at 
Constantinople,  24.  55. 

Churches    preserved    at    the    sack    of 

Rome,  22.  21. 
Cirtha,  Council  of,  A.D.  412,  22.  49. 
City  of  God,  of  St.  Augustine,  23.  8. 
Clergy,  continence  of,  22.  4,  5.     Want 

of,  in  Africa,   21.  13.     Accusations 

against,  to  whom  allowed,  24.  1 1. 
Coelestis,  temple  of,  at  Carthage  levelled 

by  Constantius,  24.  21. 
Ccelicolee,  heretics,  22.  18. 
Comana,  in  Pontus,  place  of  St.  Chry- 

sostom's  death,  22.  13. 
Community  of  St.  Augustine's  clergy, 

24.  41. 

Concupiscence, \\ovi  connected  with  mar- 
riage, 24.  15.  Is  not  the  evil  sub- 
stance of  the  Manichees,  1'4.  24. 

Cotijerence,  between  Donatists  and  Ca- 
tholics, at  Carthage,  ordered  by  the 
Emperor  Honorius,  22.  2i).  Preli- 
minaries, 22.  28.  Offers  of  the  Ca- 
tholics, 22.  29.  Acts  of  Delegation, 
22.  31.  First  day,  22.  32—35.  Se- 
cond day,  22.  36.  Third  day,  22. 
37—40.     Question  of  the   Church, 

22.  38.  Cause  of  Ca?cilianus,  22.  39. 
Sentence  of  Marcellinus,  and  publi- 
cation of  the  Acts,  22.  40. 

Co7ifirmatimi,  given  by  the  Bishop  alone, 

23.  32. 

Constantine,  usurper  in  the  Gauls,  23. 
44. 

Constantinople,  Council  of  the  enemies 
of  St.  Chrysostom,  A.D.  403,  21.  33. 
Biu-ning  of  the  church  and  palace, 
21.  37.  Schism  between  the  Catho- 
lics attached  to  St.  Chrysostom,  and 
those  who  recognised  Arsacius,  21. 
39.  Continuation  of  the  schism 
under  Atticus,  22.  9.  Memory  of 
St.  Chrysostom  re-established,  23. 
27.  Claim  of  the  Bishop  of  Con- 
stantinople resisted  by  Pope  Boni- 
face, 24.  31.  Sisinnius  Bishop,  and 
Council  A.  D.    126,   24.    11-.       Law 


448 


INDEX  TO  THE  TEXT. 


enforcing  the  authority  of  the  see, 
24.  44;. 

Constanlius  III.,  Emperor  of  the  West ; 
iVIagister  Militum,  23.  4.  Brother- 
in-law  of  the  Emperor  Honorius,  24. 
9.  Declared  Emperor,  24.  21.  Is- 
sues an  edict  against  the  Pelagians, 
and  destroys  the  remains  of  the  tem- 
ple of  Ccelestis,  ibid.   His  death,  ibid. 

Priest  of  Antioch,  a  friend 

of  St,  Chrysostom,  21.  42,  44,  47  : 
22.  1. 

— — ■ Vicar    of    the    Pratorian 


Prsefects,  and  Confessor,  23.  50. 
Continence  of  the  clergy,  in  the  decretal 
of  St.  Innocent  to  St.  Exuperius, 
22.  4. 
Councils,  mode  of  proceeding  in  the 
African  Councils,  21.  26.  Councils 
during  persecution,  22.  39.  Cause 
of  the  Pelagians  decided  without  an 
Oecumenical  Council,  24.  25. 

Councils. 
At   Alexandria,    condemning  Ori- 
gen,  21.  I.  A.  D.  399. 

At  Constantinople,  where  Antoni- 
nus of  Ephesus  was  accused,  21. 
5.  A.D.  400. 

At  Ephesus,  where  the  Simoniacal 
Bishops  were  condemned,  21.  6. 
A.D.  401. 
At    Cypriis,    condemning    Origen, 
21.  12.  A.D.  401. 

At    Carthage,    on   the    scarcity    of 
clergy,  21.  13.  June  18,  A.D.  401. 
Ibid,  and  against  Donatists,  ibid. 

Sept.  13,  A.D.  401. 
First  of  Milevum,  on   the  Primacy 
of  Numidia,  21.  25. 

Aug.  27,  A.D.  402. 
At  Carthage,  to  summon  the  Dona- 
tists to  conference,  21.  26. 

Aug.  24,  A.D.  403. 
Of  the  Oak,  against  St.  Chrysostom, 
"21.  18,  &c.  A.D.  403. 

At  Constantinople,  with  St.  Chry- 
sostom, 21.  19.  A.D.  403. 
.lit  Constantinople,  against  St.  Chry- 
sostom, 21.  33.  A.D.  403. 
OfTurin,  21.  52.               A.D.  404. 
At  Carthage,  requesting  the  use  of 
the  civil  power  against  the  Dona- 
tists, 21.  53.  June  26,  A.D.  404. 
Italian   Council,  for    St.   Chrysos- 
tom, 22.  3.                      A.D.  405. 
At  Carthage,  to  enforce  the  Edict 
of  Union,  22. 8. 

Aug.23,  A.D.  405. 
Ibid.,     restraining     the     Bishops' 
visits  to  Italy,  22.  8. 

Dec.  8,  A.D.  405. 
Und.,   requesting    Defenders    from 
Scholastic!,  22.  14. 

June  13,  A.D.  407. 


At  Carthage,  against  Pagans  and 
Heretics,  22.  16. 

June  16,  A.D.  408. 
Ibid.,  for  same  purpose,  22.  16. 

Oct.  13,  A.D.  408. 

Ibid.,  to  obtain  the  revocation  of  a 

law  favourable  to  the  Donatists, 

22.  26.  June  14,  A.D.  410. 
Conference    of   Carthage,  22. 

28,  &c.  A.D.  411. 

At  Ptolemais,  excommunicating 
Andronicns,  22.  45.      A.D.  411. 

At  Braga,  on  the  Barbarian  inva- 
sion, 23.  2.  A.D.  411. 

At  Cirtha,  against  the  Donatist 
calumnies,  22.  49.         A.D.  412. 

At     Carthage,    against    Cselestius, 

23.  2.  A.D.  412. 
At  Jerusalem,  to  examine  Pelagius, 

23.  19.  A.D.  415. 

At  Diospolis,  where  Pelagius  was 

acquitted,  23.  20,  21.  A.D.  415. 
At  Carthage,  against  the  Pelagians, 

23.  30.  A.D.  416. 

At  Milevum,  against  the  Pelagians, 

23.  30.  A.D.  416. 
At  Carthage,  ibid.  23.  47. 

Nov.  A.D.  417. 

Ibid.,  in  which  the  Eight  Articles 
against  the  Pelagians  were  deter- 
mined, 23.  48.   May  1,  A.D.  418. 

Ibid. ,  receiving  the  Legates  of  Pope 
Zosimus  concerning  Apiarius, 
24.6.  A.D.  418. 

At  Ravenna,  concerning  the  schism 
of  Eulalius,  24.  8.         A.D.  41 9. 

Sixth  of  Carthage,  concerning 
Apiarius,  24.  10. 

May25,  A.D.  419. 

Seventh  of  Carthage,  24.  11. 

May  30,  A.D.  419. 

At  Antioch,  condemning  Pelagius, 

24.  25.  A.D.  421. 
In  Cilicia,  ibid.,  24.  25.  A.D.  421. 
At  Hippo,  against  Anthony  of  Fus- 

sala,  24.  34.  A.D.  423. 

At  Carthage,  receiving  the  Legates 
of  Pope  Caelestine  concerning 
Apiarius,  24.  35.  A.D.  426. 

At  Hippo,  for  the  nomination  of 
Eraclius,  24.  43. 

Sept.  26,  A.D.  426. 
At  Constantinople,  for  the  consecra- 
tion of  Sisinnius,  24.  44. 

A.D.  426, 
Cresconitis,  Donatist,  22.  8. 
Criminals,    intercession   for,   justified, 

22.  52. 
Crispinus,  Donatist  Bishop  of  Calama, 

21.  27. 
Cross,   custody    of,    entrusted    to    St. 
Porphyrins  of  Gaza,  21.  8.  a  piece 
of,  given  to  St.  Paulinus  by   St.  Me- 
laniatlie  Elder,  21.31. 


[NDEX   TO   THE   TEXT. 


449 


Ctesiphon,  St.  Jerome's  letter  to  him 
against  the  Pelagians,  23.  18. 

Cucusus,  in  Armenia,  the  place  of  St. 
Chrysostom's  exile,  21.  42,  44. 

Cyprus,  Bishops  of,  subject  to  the  Pa- 
'triarch  of  Antioch,  23.  26. 

Cyriaciis,  Bishop  of  Emesa,  taken  and 
banished,  21.  37.  Accompanies  de- 
putation from  the  West,  22.  3.  His 
second  exile,  22.  11. 

Bishop  of  Sj'nnada,  21.  50. 

Cyril,  St.,  Bishop  of  Alexandria,  22. 
46.  Closes  the  Novatian  Churches, 
ibid.  Expels  the  Jews  from  Alex- 
andria, 23.25.  Correspondence  with 
Atticus  on  the  re-establishment  of 
the  memory  of  St.  Chrysostom,  23. 27. 

Cyrinus,  Bishop  of  Chalcedon,  opposed 
to  St.  Chrysostom,  21.  18,  34,  50. 
His  painful  death,  21.  48. 

Cyrus,  St.,  Martyr,  translation  of  his 
reliques,  23.  24. 

Cyzieus,  St.  Proclus,  Bishop  of,  24.  44. 


Dacia,  a  province  of  Illyria,  of  which 
St.  Nicetas  was  Bishop,  21.  31. 

Dardanus,  St.  Augustine's  letter  to 
him,  23.  38. 

Dead,  prayers  of  the,  22.  5,  6  :  24.  23. 

Deca7ii,  21.  18. 

Decentius,  decretal  of  St.  Innocent  to 
him,  23.  32. 

Decretals  of  St.  Innocent  I.  to  St. 
Exuperius,  22.  4.  To  Decentius, 
23.  32.  and  others,  23.  33.  Of 
St.  Cffilestine  I.,  24.  56. 

Defenders  of  the  Churches,  22.  14,  15. 

Delpliinus,  St.,   Bishop  of  Bourdeaux, 

21.  51. 

Demetrius,  St.,  crosses  into  Africa,  22. 

22.  Consecrates  herself  to  God,  23. 
12.  Letter  of  Pelagius  to  her, 
2.3.  13. 

Demetrius,  Bishop  of  Pessinus,  deputy 
of  St.  Chrysostom,  21.  19.  Goes  to 
Rome  for  him,  21.  49.  A  second 
time,  22.  3.     His  exile,  22.  11. 

Desiderius,  St.,  Bishop  of  Langres, 
Martyr,  22.  16. 

Dictijnnius,  Bishop  of  Astorga,  re- 
nounces Priscillianism,  21.  32. 

Diogenes,  friend  of  St.  Chrysostom, 
22.  1. 

,  St.,  of  Arras,  Martyr,  22.  16. 

Diogenian,  St.,  Bishop  of  Albi,   21.  51. 

Diophantus,  Priest,  a  friend  of  St.  Chry- 
sostom, 21.  47. 

Dioscorus,  one  of  the  Four  Brothers, 
persecuted  by  Theopliilus,  21.  3. 
Driven  from  his  Cliurch,  21.  11. 
His  death,  21.  20,  23.  See  the  Four 
Brothers. 


Dioscorus,  a  friend  of  St.  Chrysostom, 
21.44. 

Bishop  of  Dardanus,  22.  43. 

to  whom  St.  Augustine  ad- 
dresses a  letter,  22.  48. 

DiospoUs,  or  Lydda,  in  Palestine  ; 
Council  in  which  Pelagius  was  ac- 
quitted, 23.  20,  21.  Book  of  St. 
Augustine  on  the  Ads  of  this  Coun- 
cil, 23.  37. 

Discipline,  stricter  in  persecution,  22.  4. 

Dispensations,  rules  of,  23.  33,  40. 

Divorce,  forbidden  by  the  canons,22. 4, 1 4. 

Donatists,  provincial  Council  of  Africa 
treating  of  their  reception,  21. 13.  an- 
other on  the  same  subject,  21.  26. 
The  Donatists  refuse  to  confer  with 
the  Catholics,  21.  27.  The  African 
Bishops  call  in  the  secular  power 
against  them,  21.  53.  Outrages  of  the 
Donatists,  22.  7,  26:  23.  39.  Con- 
version of  many,  22.  26.  Conference 
of  Carthage,  22.  26—40.  See  Con- 
ference.  St.  Augustine  intercedes 
for  them,  22.  47.  Their  share  in 
the  death  of  the  Tribune  Marcelli- 
nus,  23.  11.  Treatise  of  St.  Augus- 
tine on  their  correction,  23.  39,  40. 
Doiiatist  Council,  23.  41.  Canons 
of  the  Council  of  Carthage,  A.D. 
418,    concerning    their    conversion, 

23.  49.  Last  works  of  St.  Augus- 
tine against  them,  24.  22.  Laws 
against  them,  22.  7,  26,  40  :  23.  11. 
For  them,  22.  26. 

Donatus,  Proconsul  of  Africa,  22.  1 8. 
Dulcitius,  Tribune  and  Notary  in  Afri- 
ca, 24.  22.     Brother  to   Laurentius, 

24.  23. 

Dynamics,  St.,  Bishop  of  Angouleme, 
21.  51. 


Easter,  time  of,  determined  by  Bishops 
of  Alexandria,  21.  2.  Corrected  by 
a  miracle,  23.  35. 

Easter-eve,  violation  of,  21.  36. 

Elpidius,  Bishop  of  Laodicea,  declares 
for  St.  Chrysostom,  21.  34.  His  re- 
tirement, 22.  11.  Restored  by  St. 
Alexander  of  Antioch,  2-3.  26. 

Priest,  accuser  of  St.  Chry- 
sostom, 21.  21.  His  servant  at- 
tempts to  assassinate  St.  Chrysos- 
tom, 21.  36. 

Emeritus,  Donatist  Bishop  of  Caesarea 
in  Mauritania,  takes  part  in  the  con- 
ference, 22.  38.  Refuses  to  confer 
with  St.  Augustine,  23.  55. 

Enchiridion,  work  of  St,  Augustine, 
24.  23. 

End  of  the  world,  St.  Augustine's  letter 
to  Hesychius,  24.  13. 


450 


INDEX  TO  THE  TEXT. 


Efihesus,  Council  in  which  St.  Chrysos- 
tom  presides,  21.  6. 

Epiphanius,  St.,  Bishop  of  Salamis  in 
Cyprus,  condemns  the  works  of 
Origen  in  a  Council,  21.  12.  Goes 
to  Constantinople,  21.  15.  Conver- 
sation with  the  Four  Brothers,  ihid. 
Return  and  death,  ibid.  A  friend  of 
St.  Olympias,  21.  40. 

Eraclius,  Priest  of  Hippo,  24. 41.  Named 
by  St.  Augustine  as  his  successor, 
24.  43. 

Eucharist,  St.  Chrysostom's  reverence 
for  it,  21.  5,  17.  Received  fasting, 
21.  20.  Psalm  chanted  at  its  cele- 
bration, 21.  57.  When  given  to  the 
dying,  22.  4.  Received  by  St.  Chry- 
sostom  before  his  death,  22.  13. 

Eudoxia,  Empress  of  Arcadius,  obtains 
the  destruction  of  the  temple  of 
Mamas  at  Gaza,  21.  8.  Takes  part 
with  Severianof  Gabala,  21.  9.  Pro- 
vides silver  crosses  for  the  Catholic 
processions,  21.  10.  Recommends 
her  son,  when  ill,  to  St.  Epiphanius, 
21.  15.  Opposed  to  St.  Chrysostom, 
21.  17.  Who  is  reported  to  have 
preached  against  her,  21.  20.  Ob- 
tains his  recall,  21.  22.  Is  again 
offended  with  him,  21.  33.  Her 
death,  21.  48. 

or    Athendis,    Empress    of 

Theodosius  II.,  24.  30. 

Eugenius,  Bishop  of  Phrygia,  21.  49. 

Eulalius,  schism  of,  24.  7 — 9.  Refuses 
to  return  to  Rome  after  the  death  of 
Pope  Boniface,  24.  32. 

Eulogiiis,  Bishop  of  Coesarea,  St.  Chry- 
sostom writes  to  him,  22.  12. 

Enlysiiis,  Bishop  of  Bostra,  friend  of  St. 
Chrysostom,  21.  37.  His  exile,  22. 1 1. 

Bishop  of  Apamea,  21.  50. 

Evodius,  St.,  Bishop  of  Uzalis,  friend 
of  St.  Augustine,  deputy  from  a 
Council  at  Carthage  to  the  Emperor 
Honorius,  21.  53.  Subscribes  St. 
Augustine's  letter  to  Pope  Innocent 
against  Pelagius,  23.  30.  Receives 
some  reliques  of  St.  Stephen,  24.  4. 
Causes  an  account  of  some  of  the 
miracles  wrought  by  them  to  be 
written,  ibid.  Writes  to  the  Monks 
of  Adrumetum,  24.  45. 

Euoptius,  brother  of  the  philosopher 
Synesius,  22.  41. 

Eiisebius,  Bishop  of  Valentinianople, 
accuses  Antoninus  of  Ephesus,  21.  5. 
Abandons  the  accusation,  ib.  Renews 
it  after  the  death  of  Antoninus,  21.6. 

Eustathians,  of  Antioch.  End  of  the 
schism  under  St.  Alexander,  23.  26. 

Eustochiiim,  St.,  Virgin,  her  grief  for 
her  mother's  death,  21.  30.  Is  at- 
tacked by  the  Pelagians,  and  com- 


plains to  Pope  Innocent,  23.  31. 
Her  death,  24.  12. 

Euthymius,  one  of  the  Four  Brothers. 
See  Four  Brothers. 

St.,    Solitary.      His   birth, 

and  education,  24.  28.  Saracens 
converted  by  him,  24.  27. 

Eiitropia,  St.,  sister  of  St.  Nicasius, 
Virgin  and  Martyr,  22.  16. 

Eutropius,  St.,  Reader,  Martyr  in  de- 
fence of  St.  Chrysostom,  21.  38. 

Execution,  of  criminals,  lawful  in  Chris- 
tianity, 22.  4. 

Exuperius,  St.,  Bishop  of  Toulouse,  21. 
51.  Decretal  of  Pope  St.  Innocent 
to  him,  22.  4. 


Faiistinus,  Bishop,  enemy  of  St.  Chry- 
sostom, 21.  21. 

Bishop  of  Potentia,  Legate 

of  Pope  Zosimus  in  Africa,  24.  6. 
Assists  at  the  sixth  Council  of  Car- 
thage, 24.  10.  Legate  of  Pope  Cse- 
lestine  in  Africa,  24.  35.  At  an- 
other Council,  ibid. 

Felix,  of  Aptunga,  justified  in  the  Con- 
ference of  Carthage,  22.  39,  40. 

St.,    Bishop    of    Treves.       The 

Council  of  Turin  refuse  to  admit  those 
who  communicate  with  him,  21.  52. 

Manichee,  his   conference    witli 

St.  Augustine,  21.  55,  56.  His  con- 
version, 21.  56. 

Donatist  Bishop  of  Rome,  22.  34. 

Flavian,    St.,    of   Antioch,    death    of, 

21.  47. 
Florentinus,  St.,  Martyr,  22.  16. 
Florentiits,  St.,  Bishop  of  Cahors,  21.  51. 

St.,  Martyr,  22.  16. 

Foundation,    Epistle    of,    a   Manichee 

work,  21.  55,  56. 
Fraternus,  St.,  Martyr,  22.  16. 
Free  will,  errors  of  Pelagius,  23.  13,  15. 

Treatise  of  St.  Augustine  on  Grace 

and  Free  Will,  24.  46. 
Fussala,  city  of  Africa,  made  a  Bishop- 

i-ic  by  St.  Augustine,  24.  34. 


G. 


Ga'inas,  Gothic  Captain,  demands  a 
Church  at  Constantinople  for  the 
Arians,  21.  4.  His  revolt  and  death,  ?6. 

Gal/a  I'lacidia,  sister  of  Honorius,  mar- 
ried to  the  Emperor  Constantius,24. 9. 
driven  from  Ravenna  after  the  death 
of  Constantius,  she  flies  to  Constanti- 
nople, 24.  33.  Is  prejudiced  against 
Count  Boniface  by  Aetius,  24.  51. 

G-amulicl,  St.,  appears  to  the  Priest 
Lucian,  and  discovers  to  liim  tlie 
reliques  of  St.  Stephen,  23.  22,  23. 


[NDEX  TO  THE   TEXT. 


451 


Gaiidentivs,  St.,  Bishop  of  Brescia,  one 
of  the  Western  deputation  to  Area- 
dius  for  St.  Chrysostom,  22.  3.  St. 
Chrysostom  writes  to  him,  22.  12. 

Donatist  Bishop  of  Tha- 

mugada,  24.  22. 

Gaul :  St.Yictriciusand  other  celebrated 
Bishops  of  the  Gauls,  21.  51.  Coun- 
cil of  Turin,  in  which  the  primacy 
is  disputed  by  the  Bishops  of  Aries 
and  Vienne,  21.  52.  Irruption  of 
the  Barbarians,  22.  16.  Conver- 
sion of  the  Burgundians,  23.  5.  Pri- 
vileges of  the  Church  of  Aries  con- 
firmed by  Pope  Zosimus,  23.  45. 
Ordination  of  St.  Germanus  of  Aux- 
erre,  23.  46.  Letter  of  Pope  Boni- 
face concerning  Maximus,  Bishop  of 
Valence,  24.  17.  Attempt  of  the 
Bishop  of  Aries  repressed  by  Pope 
Boniface,  24.  31.  Monasteries  of 
Cassian  at  Marseilles,  24.  57.  Mo- 
nastery of  St.  Honoratus  at  Lerins, 
24.  58.  Semi-Pelagians  of  Mar- 
seilles, 24.  58,  59. 

Gaza,  St.  Porphyrins,  Bishop  of,  21.  8. 

Gimseric,  King  of  the  Vandals,  Arian, 
enters  Africa,  24.  51. 

Germanus,  Monk,  accompanies  Cassian 
to  Rome  in  defence  of  St.  Chrysos- 
tom, 21.  50. 

St.,  Bishop  of  Auxerre,  or- 
dination of,  23.  46. 

Gerontius,  Bishop  of  Nicomedia.  His 
history,  21.  7.  Presents  a  petition 
against  St.  Chrysostom  at  the  Coun- 
cil of  the  Oak,  21.  21. 

Gladiators,  allowed  in  A.D.  404,  22.  15. 

Gothic  Monks  at  Constantinople,  21. 
45:  22.  1.     The  Goths  enter  Gaul, 

23.  5. 

Goths,  St.  Chrysostom's  care  for  the 
Churches  of  Gothia,  21.  45. 

Grace,  Book  of  St.  Augustine  on  the 
Grace  of  Christ,  23.  53.  Letter  to 
Sixtus  on  Grace,  23.  57.  Book  on 
Grace  and  Free  Will,  24.  46.  On 
Correction  and  Grace,  24.  47.  Letter 
to  Vitalis,  comprising  the  Catholic 
doctrine  on  Grace  in  twelve  articles, 

24.  50. 


H. 


Hallelujah.  Vigilantius  wishes  to  con- 
fine the  singing  of  it  to  Easter, 
22.  25. 

Helladius,  Bishop  of  Csesarea  in  Cap- 
padocia,  ordains  Gerontius,  21.  7. 

Priest,  friend  of  St.  Chrysos- 
tom, 22.  11. 

He  radian.  Count,  preserves  Africa  to 
Honorius,  22.  20.  His  revolt  and 
death,  23.  11. 


HeracUdes,  Bishop  of  Ephesus,  21.  6. 
accused  of  Origenism,  21.  20.  Ac- 
cused  at   the    Council   of  the   Oak, 

21.  23.  St  Chrysostom's  advice  to 
him,  21.  45.  A  prisoner  at  Nico- 
media, 22.  11. 

Heresies.  Petition  of  the  Council  of 
Carthage  to  the  Emperor  Honorius 
for  his  protection  against  the  Dona- 
tists,  21.  53.  Decisions  of  Pope  St. 
Innocent  I.  on  the  manner  of  receiv- 
ing heretics,  23.  26,  33.  Treatise  of 
St.  Augustine  on  the  correction  of 
the  Donatists,  23.  39,  40.  Treatise 
on  Heresies,  24.  63. 

Heros,  Bishop  of  Aries,  expelled  by 
his  people,  23.  4.  Accuses  Pelagius 
at  the  Covmcil  of  Diospolis,  23.  20. 
Is  deposed  by  Pope  Zosimus,  23.  42. 
Diversity  of  opinion  concerning  this 
Bishop,  23.  44. 

Hesychius,  Bishop  of  Parium,  21.  5. 

Bishop  of  Salona.  St.  Chry- 
sostom writes  to  him,  22.  12.  Corre- 
spondence with  St.  Augustine,  24. 13. 

Hilary,  St.,  Martyr,  22.  16. 

of  Syracuse,  consults  St.  x\u- 

gustine  on  certain  propositions  of 
the  Pelagians,  23.  15.  St.  Augustine's 
answer,  ibid.  Hilary  writes  to  him 
concerning  the  Semi-Pelagians,  24. 
59.  St.  Aiigustine's  answer,  24. 6 1 ,  62. 

Bishop  of  Narbonne.  His  claims 

refused  by  Pope  Zosimus,  23.  45. 
confirmed  by  Pope  Boniface,  24.  31. 

St.,   Bishop  of  Aries,   24.    58. 

his  esteem  for  St.  Augustine,  24.  60. 

History  of  Sulpitius  Severus,  21.  51. 
of  Paulus  Orosius,  24.  1. 

Homicide,  in  what  cases  allowed,  22.  52. 

Honoratus,  Monk,  Priest  of  Thiava: 
question  on  the  disposal  of  his  pro- 
perty, 22.  25. 

friend  of  St.  Augustine,  23.  3. 

St.,  first  Abbot  of  Lerins,  24. 

57.  58.     Bishop  of  Aries,  24.  58. 

Honorius,  Emperor.  His  letter  to  Ar- 
cadius  in  favour  of  St.  Chrysostom, 

22.  3.  Edict  of  Union,  22.  8.  De- 
putation of  the  Romans  to  him  on  tlie 
invasion  of  Alaric,  22.  19.  he  offers 
to  treat  with  Attalus,  22.  20.  causes 
him  to  be  deposed,  ibid,  treats  with 
Alaric  unsuccessfully,  22.  21.  allows 
himself  to  be  prejudiced  in  favour  of 
Eulalius,  24.  7.  summons  before  him 
Boniface  and  Eulalius,  24.  8.  decides 
in  favour  of  Boniface,  24.  9.  obtains 
from  Theodo.sius  II.  the  revocation 
of  a  constitution  adverse  to  the  Pope's 
authority  in  Illyria,  24.  31.  his  death, 
24.  33.  Laws  issued  by  him,  21.  13  : 
22.  8,  15,  18,  19,26,40:  23.4,  11, 
47  :  24.  9. 


452 


INDEX  TO  THE  TEXT. 


Hormisdas,  St.,  Martyr  in  Persia,  24.  26. 
Hijdroparastattt,  heretics,  24.  55. 
Hypatia,  a  learned  lady  of  Alexandria, 

22.  41  :  23.  25. 

Hypostasis,  question  of,  decided  by  St. 
Augustine  in  his  work  on  the  Trinity, 

23.  36. 


I. 


Javies  and  Timasius,  to  whom  St.  Au- 
gustine addressed  his  book  on  Nature 
and  Grace,  23. 15. 

• St.,  Martyr  in  Persia,  24.  26. 

Januarius,  Priest  of  St.  Augustine,  his 
deceitful  conduct,  24.  40. 

Jerome,  St.  Letters  translated  or  writ- 
ten by  him  against  the  Origenists, 
21.  1,  2,  12.  His  Apology  against 
Ruffinus,  ihld.  difference  with  St. 
Augustine  on  the  Epistle  to  the 
Galatians,  21.  28,  29.  his  Elogy 
of  St.  Paula,  21.  30.  Letter  on  the 
Last  Judgment,  22.  4.  testimony  to 
St.  Exuperius,  ibid.  Commentaries 
of  Zechariah  and  Malachi,  ibid. 
Treatise  against  Vigilantius,  22.  5,  6. 
his  sentiments  on  the  capture  of 
Rome  by  Alaric,  22.  22.  on  the 
Vandal  invasion  of  Gaul,  22.  16.  he 
translates  a  violent  edict  of  Theophi- 
lus  against  St.  Chrysostom,  22.  42. 
Letter  to  St.  Demetrias,  23.  12.  Let- 
ters of  St.  Augustine  to  him  on  the 
subject  of  Pelagianism,  23.  17.  Writ- 
ings of  St.  Jerome  against  the  Pela- 
gians, 23.  18.  his  praise  of  St.  Au- 
gustine, ibid,  he  is  calumniated  by 
Theodoras  of  Mopsuestia,  23.  28.  is 
attacked  by  the  Pelagians,  and  com- 
plains to  Pope  Innocent  I.,  23.  31. 
his  last  letter  to  St.  Augustine  and 
St.  Alypius,  24.  12.    his  death,  ibid. 

Jerusalem.  Translation  of  the  reliques 
of  St.  Stephen  to  the  church  of  Sion, 
23.  23.     Praylius,  Bishop,  23.  31. 

Jezvs.  Law  of  Theodosius  II.  against 
them,  22.  18.  St.  Cyril  drives  them 
from  Alexandria,  23.  24.  Jews  of 
Minorca  converted  by  the  presence 
of  the  reliques  of  St.  Stephen,  24. 
2,  3. 

Illyria,  dispute  concerning  its  jurisdic- 
tion, 24.  31. 
hifants,  dying  unbaptized,  deprived  of 
eternal  life,  23.  14.  Predestination 
most  evident  in  infants,  23.  57 :  24. 
46. 
Innocent  I.,  St.,  Pope,  21.  26.  his  letter 
to  the  Bishops  of  Spain,  21.  32. 
Theophilus  of  Alexandria  and  St. 
Chrysostom  write  to  him,  21.  49. 
his  answer  to  them,  21.  50.  decretal 
to  St.  Victricius,  21.  51.   he  writes  to 


the  Emperor  Honorius  in  favour  of 
St.  Chrysostom,  22.  3.  decretal  to 
St.  Exuperius,  22.  4.  St.  Chrysostom 
writes  to  him,  22.  1 2.  he  is  sent  as  a 
deputy  to  Honorius  on  the  invasion 
of  Alaric,  22.  19.  his  letters  to  St. 
Alexander  of  Antioch,  23. 26.  decretal 
to  the  same,  ibid.  The  Councils  of 
Carthage  and  Milevum  write  to  him 
conceiTiing  Pelagius  and  Caelestius, 
23.  30.  letter  of  St.  Augustine  and 
four  other  Bishops  to  him  on  the 
same  subject,  ibid.  Complaints  to 
him  from  St.  Jerome  and  others,  who 
had  been  attacked  by  the  Pelagians, 
23.  31.  his  letters  to  John  of  Jeru- 
salem and  St.  Jerome,  ibid,  decretal 
to  Decentius,  23.  32.  Other  decretals, 
23.  33.  Letters  to  the  Africans,  and 
judgment  on  Pelagius,  23.  34.  his 
death,  23.  35. 

Innocent,  Priest,  deputed  from  Africa 
to  Alexandria,  24.  11.  passes  through 
Palestine,  and  visits  St.  Jerome,  24. 
12. 

Intercession  for  criminals  justified,  22. 
52. 

Joannites,  the  party  of  St.  Chrysostom 
at  Constantinople,  21.  39. 

John  II.,  Bishop  of  Jerusalem,  is  de- 
fended by  St.  Jerome,  21. 12.  favours 
Pelagius,  and  accuses  Orosius  with- 
out reason,  23.  19.  assists  at  the 
Council  of  Diospolis,  23.  20.  trans- 
lates the  reliques  of  St.  Stephen, 
23.  23.  letters  of  St.  Augustine  and 
Pope  Innocent  to  him  on  the  subject 
of  Pelagianism,  23.  31.  his  death, 
ibid. 

Archdeaconof  Constantinople,  ac- 
cuses St.  Chrysostom  at  the  Council 
of  the  Oak,  21.  18. 

Primicerius  of  the  Notaries,  usurps 

the  Empire  of  the  West,  24.  33.  his 
death,  ibid. 

/.,  Bishop  of  Antioch,  24.  55. 

Jovinian,  heretic,  22.  5.  exiled  by  Ho- 
norius, 23.  4. 

Isaac,  Egyptian  Abbot,  21.  1. 

Syrian  Abbot,  21.  17. 

Isaurians,  a  barbarous  people  of  Asia 
Minor,  21.  41:  22.  2,  11. 

Tsdegerdes  I.,  King  of  Persia,  favours 
the  Christians,  21.  46.  persecutes 
them,  24.  26. 

//.,   King  of  Persia,  son  of 

Vararanes  V.,  24.  26. 

Isidore,  Monk  of  Alexandria,  calum- 
niated and  condemned  by  Theophilus, 
21.  3.  liis  death,  21.  23. 

St.,  of  Pelusium,  his  explanation 

of  the  pallium,  21.  18.  exhorts  St. 
Cyril  of  Alexandria  to  re-establish 
the  memory  of  St.  Chrysostom,  23. 27. 


INDEX  TO  THE  TEXT. 


453 


Italica.  St.  Chrysostom  writes  to  her, 
22.  12. 

Juctmdus,  a  Reader,  martyred  by  the 
Barbarians,  22.  16. 

Julian,  Bishop  of  CEculanum,  Pelagian, 
refuses  to  subscribe  the  condemnation 
of  Pelagius,  23.  51.  writes  against  the 
Catholics,  24.  15,  18.  is  answered  by 
St.  Augustine,  24.  18,.  19,  24.  passes 
into  the  East,  and  visits  Theodoras 
of  Mopsuestia,  24.  25. 

Juliana,  Roman  lady,  daughter  of  Oly- 
brius.  St.  Chrysostom  writes  to  her, 
22.  12.  she  passes  hito  Africa,  22.  22. 

■    St.  Augustine  writes  to  hei*,  23.  38. 


Laurentlus,  Primicerius  of  the  city  of 
Rome.  St.  Augustin's  Enchiridion 
addressed  to  him,  24.  23. 

Lazarium,  place  of  the  monastery  of 
St.  Euthymius,  24.  28. 

Lazarus,  Bishop  of  Aix,  accuses  Pela- 
gius at  the  Council  of  Diospolis,  23. 

20.  is  deposed  by  Pope  Zosimus, 
23.  42.  Diversity  of  opinions  con- 
cerning him,  23.  44. 

Leaven,  sent  round  to  the  churches  of 

Rome,  23.  32. 
Lent,  rules  of  Theophilus  concerning, 

21.  2. 

Leo,  Acolyte,  sent  into  Africa  by  Pope 
Zosimus,  23.  50. 

Leontius,  Bishop  of  Ancyra,  21.  33. 

Bishop  of  Frejus.      Cassian 

addresses  his  Collations  to  him,  24. 
57.  St.  Honoratus  retires  into  his 
diocese,  24.  58. 

Leporius,  Priest  of  Hippo,  24.  41.  his 
errors  and  recantation,  24.  49. 

Lerins,  isle  in  the  Mediterranean. 
Foundation  of  the  monastery  by  St. 
Honoratus,  24.  58. 

Leucius,  apocryphal  writer,  21.  56. 

Liberty.     See  Free  mil. 

Lights,  in  churches,  22.  6 :  24.  4.  ob- 
jected to  by  Vigilantius,  22.  5.  de- 
fended by  St.  Jerome,  22.  6.  in  pro- 
cessions, 21.  22,  30. 

Locutions  of  St.  Augustine,  24.  14. 

I^ucian,  Priest,  discovers  the  reliques  of 
St.  Stephen,  23.  22,  23. 

Lucius,  Captain,  attacks  St.  Chrysos- 
tom's  clergy,  21.  35,  36. 

Luke,  St.,  reliques  of,  translated  to  Con- 
stantinople, 22.  6. 

Lydda.     See  Diospolis. 


M. 


Macedonians,  heretics,  reunion  at  Syn- 
nada,  22.  27.  their  persecution  under 
Nestorius,  24.  55. 


Macedonius,  Vicar  of  Africa,  to  whom 
St.  Augustine  writes,  22.  52. 

Manichees,  heretics.  Conference  of 
St.  Augustine  with  Felix,  21.  55,  56. 
Works  of  St.  Augustine  against  them, 
21.  57.  how  they  differ  from  the 
Catholics  and  the  Pelagians,  24. 19. 
discovery  of  some  of  their  mys- 
teries, 24.  21. 

Maniple  of  the  Deacons,  origin  of, 
24.  7. 

Marcella,  St.,  her  danger  at  the  sack  of 
Rome,  22.  21.    her  death,  ibid. 

MarcelUnas,  St.,  Tribune,  appointed  as 
Imperial  Commissioner  for  the  Con- 
ference of  Carthage,  22.  26,  &c. 
Letter  of  St.  Augustine  to  him,  22. 
50.  St.  Augustine  addresses  to  him 
his  first  writings  against  the  Pela- 
gians, 23.  2,  3.  and  the  City  of  God, 
23.7,8.     Hisdeath,  23.  11. 

Marina,  Virgin,  daughter  of  the  Em- 
peror Arcadius,  22.  18. 

Marinus,  Count,  executes  Marcellinus, 
23.11. 

Maris,  Saracen,  converted  by  St.  Eu- 
thymius, 24.  27. 

Marius  Mercator,  letter  of  St.  Augus- 
tine to  him,  23.  56. 

Mark,  Deacon  of  St.  Porphyrius  of 
Gaza,  21.  8. 

Mamas,  Temple  of,  at  Gaza,  destroyed, 
21.  8. 

Marriage.  St.  Augustine's  work  on 
Adulterous  Marriages,  24.  14.  on 
Marriage  and  Concupiscence,  24.  1-5, 
18. 

Marseilles,  claims  of  its  Bishop  Procu- 
lus,  21.  52.  monastery  founded  by 
Cassian,  24.  57. 

Martin,  St.,  of  Tours,  life  of,  written 
by  Sulpitius  Severus,  21.  51. 

Martyrs.  Persecution  against  St.  Chry- 
sostom, 21.  35,  &c.  Martyrs  by  the 
Barbarians  in  the  Gauls,  22.  [6.  in 
the  East,  22.  22.  in  Persia,  24.  26. 
reverence  to  the  Martyrs,  attacked 
by  Vigilantius,  22.  5.  defended  by 
St.  Jerome,  22.  6. 

Maruthas,  St.,  Bishop  of  Mesopotamia, 
among  the  enemies  of  St.  Chrysos- 
tom, 21.  18,45.  his  labours  in  Persia, 

21.  46. 

Mary,  St.,  the  Egyptian,  penitent,  24. 
25. 

Massalians,  heretics,  condemned  at  Con- 
stantinople, 24.  44. 

Maximianists,  Donatist  sect,  excluded 
from    the   Conference   of   Carthage, 

22.  28. 

Maximin,  or  Maximian,  Donatist  Bishop 
of  Bagaia,  returns  to  the  Catholic 
Church,  25.  25.  attack  of  the  Dona- 
tists  on  him,  22.  7. 


454 


INDEX  TO  THE  TEXT. 


Maximiv,  Arian  Bishop,  his  conference 

with  St.  Augustine,  24.  53. 
Maxivius,  Bishop  of  Valence,  2  k  17. 
Melania,  St.,  the  Elder,  revisits  Rome, 

21.  31.  returns  to  Jerusalem,  and 
dies  there,  22.  22. 

the    Younger,    renounces 

the  world,  21.  31.  crosses  over  into 
Africa,  22.  32.  and  thence  into 
Palestine,  23.  52  :   24.  12. 

Melchiades,  St.,  Pope,  is  calumniated 
by  the  Donatists,  22.  39. 

Mercator.     See  Maritis. 

Mlgetius,  Monk,  23.  23. 

Milevum,  African  city.  Councils  held 
there,  21.25:  23.  30. 

Miracles,  recorded  of  St.  Theotimus  of 
Scythia,  21.  5.  by  St.  Paulinus  of 
Nola,  21.  31.  on  occasion  of  the  per- 
secution of  St.  Chrysostom,  21.  48. 
seen  by  St.  Augustine  at  Milan,  21. 
54.  at  the  tombs  of  the  Martyrs,  22. 
5,  6.    Vision   of  the    Deacon    Paul, 

22.  10.  of  St.  Chrysostom,  predicting 
his  death,  22.  13.  St.  Augustine  an- 
swers the  objection  derived  from  the 
comparative  rarity  of  miracles,  23. 
10.  Discovery  of  the  reliques  of  St. 
Stephen,  23. 23.  and  of  St.  Zachariah, 

23.  24.  Miracles  wrought  by  the  re- 
liques of  St.  Stephen  at  Minorca,  24. 
2,  3.  at  Uzalis,  24.  4.  at  Calama  and 
other  places,  24.  5.  Miraculous  cure 
of  Terebo,  by  St.  Euthymius,  24.  27. 
of  Paul  and  Palladia  at  Hippo,  24. 
36,  37. 

Monasteries  of  Cassiau    at   Marseilles, 

24.  57.  of  St.  Honoratus  at  Lerins, 
24.  58. 

Monks,  of  Egypt,  their  opposition  to 
Theophilus,  21.  1.  St.  Nilammon, 
of  Gerse,  21.21-.  Monks  of  Csesarea, 
attack  St.  Chrysostom,  21.  43.  Mar- 
sian  and  Gothic  Monks  at  Constan- 
tinople, 21.  45:  22.  1.  St.  Nilus 
and  other  Monks  of  Mount  Sinai,  21. 
48.  Monastic  life  attacked  by  Vigi- 
lantius,  22.  5.  and  defended  by  St. 
Jerome,  22. 6.  St.  Mary  the  Egyptian, 
24.  25.  Rule  of  St.  Augustine  to 
the  Nuns,  afterwards  applied  to 
Monks,  24.  42. 

Mysteries,  concealment  of,  21.  36.  se- 
crecy preserved  concerning  them  as 
late  as  the  fifth  century,  23.  32. 


N. 


Nectarius,  of  Calama,  pagan,  22.  17. 
Nestorius,    Bishop    of    Constantinople, 

first  mention  of,  24.  55. 
Nicnrete,  St.,  Virgin  of  Constantinople, 

21.41. 


Nicene  Council :  Canons  of  Sardica 
cited  by  Pope  Zosimus  as  the  Nicene, 
24.  6.  Question  on  this  point  in  the 
sixth  Council  of  Carthage,  24.  10. 
Originals  of  the  Nicene  Council  pre- 
served at  Constantinople,  Alexan- 
dria, and  Antioch,  24.  10,  11.  and 
cited  by  the  Bishops  of  Africa,  24. 
35. 

Nicetas,  St.,  Bishop  of  Dacia,  21.  31. 

Nicetius,  Primate  of  Mauritania  Siti- 
fensis,  21.  25. 

Nicodeinus,  St.,  his  burial  near  the  body 
of  St.  Stephen,  23.  22. 

Nilammon,  St.,  Monk  of  Egypt,  21.  24. 

Nilus,  St.,  Solitary,  his  letters  to  the 
Emperor  Arcadius  on  St.  Chrysos- 
tom, 21.  48.  his  son  carried  off"  by 
the  Barbarians,  22.  22.  his  death 
and  writings,  ibid. 

Nitria,  desert  of  Egypt,  ravaged  by 
order  of  Theophilus,  21.  3. 

Novatians,  heretics ;  St.  Chrysostom 
takes  from  them  many  churches, 
21.6.  St.  Cyril  of  Alexandria  closes 
their  churches,  22.  46.  Atticus  of 
Constantinople  tolerates  their  assem- 
blies, 24.  44. 


O. 


Oak,  Council  of  the,  21.  18—23.  Ac- 
cusations against  St.  Chiysostoni, 
21.  18.  He  refuses  to  appear,  21. 
19.  Other  accusations  against  him, 
21.  20.  He  is  deposed,  21.  21. 
Synodical  letters  of  the  Council,  ihid. 
Session  against  Heraclides,  Bishop 
of  Ephesus,  21.  23.  Breaking  up  of 
the  Council,  ibid. 

Oli/mpias,  St.,  widow,  assists  the  Egyp- 
tian Monks  persecuted  by  Theophilus, 

21.  11.  St.  Chrysostom' s  farewell  to 
her,  21.  37.  Her  virtues,  21.  40. 
And  persecution,  ibid.  St.  Chrysos- 
tom's    letters    to    her,   21.  44,   45  : 

22.  1,  2,  12.  She  assists  St.  Chry- 
sostom, 22.  1. 

Olijmpius,  Spanish  Bishop,  cited  by  St. 
Augustine,  24.  24. 

,  Master  of  the  Oflaces,22.  16. 

Optatiis,  Bishop,  to  whom  St.  Augus- 
tine writes,  23    5(i. 

,    Prsefect    of    Constantinople, 

22.  3. 

Oplimus,  St.,  of  Antioch  in  Pisidia,  his 
death,  21.  40. 

Ordinations,  21.  18,  20.  Decretals  of 
Pope  St.  Caslestine,  24.  56. 

Orestes,  Prafect  of  Alexandria,  23.  25. 

Ori^en,  condemned  by  Theophilus  of 
Alexandria,  21.  1,  2.  And  by  St. 
Epiphanius,  21.  12.  Letters  trans- 
lated or  written  by  St.  Jerome  against 


INDEX  TO  THE  TEXT. 


455 


the  Origenists,  ibid.  St.  Epiphaiiius 
prosecvxtes  the  condemnation  of  the 
books  of  Origen  at  Constantinople, 
21.  15.  They  are  defended  by  St. 
Theotimus,  ibid.  Theophihis  him- 
self reads  them,  21.  23.  Quoted  by 
St.  Jerome,  21.  29.  The  principles 
of  Origenism  give  birth  to  Pelagian- 
ism,  23.  1.  Errors  of  Origen  re- 
futed by  St.  Augustine,  23.  10,  16. 

Orosius,  Paulus,  Spanish  Priest,  comes 
to  Africa  to  consult  St.  Augustine, 
23.  16.  Goes  to  Palestine  to  consult 
St.  Jerome,  23.  17.  Is  summoned 
to  the  Council  at  Jerusalem  for  the 
examination  of  Pelagius,  23.  19.  Is 
accused  by  John  of  Jerusalem,  and 
defends  himself,  ibid.  Returns  to 
Africa,  23.  29.  Is  present  at  a  Coun- 
cil at  Carthage,  23.  30.  His  His- 
tory, 24.  1.  He  leaves  some  of  the 
reliques  of  St.  Stephen  in  the  island 
of  Minorca,  24.  2. 

Otreius,  Bishop  of  Arabissus,  22.  1. 

,  St.,  Bishop  of  Melitene,  edu- 
cates St.  Euthymius,  24.  28. 


Pteanius,  a  friend  of  St.  Chrysostoni. 
21.  44,  45. 

Pagafis :  renewal  of  their  calumnies 
against  the  Christians,  23.  7.  St. 
Augustine  answers  them  in  the  City 
of  God,  23.  8. 

PaUadia  of  Cappadocia,  miraculous 
cure  of,  at  Hippo,  24.  36,  37. 

Palladius,  Bishop  of  Helenopolis,  au- 
thor of  the  Life  of  St.  Chrysostom, 
21.  18:  22.  11. 

,  his  successor  in  the  see  of 

Helenopolis,  a  commissioner  in  the 
case  of  Antoninus  of  Ephesus,  21.  5. 
Accompanies  St.  Chrysostom  to 
Ephesus,  21.  6.  Is  accused  of  Ori- 
genism, 21.  20.  Obliged  to  fly, 
goes  to  Rome,  21.  50.  Accompanies 
the  deputation  from  Honorius,  22.  3. 
Exile,  22.  11. 

Pnmmachius,  St.,  death  of,  22,  21. 

Pa7icratian,  Bishop  of  Braga,  23.  6. 

Pansophius,  Bishop  of  Pisidia,  at  a 
Council  at  Constantinople,  21.  5. 
Deputed  to  Rome  for  St.  Chrysos- 
tom, 21.  49. 

Bishop  of  Nicomedia,  21.7. 

Paplumtiits  Bubulus,  Egyptian  Abbot, 
opposes  the  Anthropom  orphites,  21.1. 

Pappus,  Syrian  Bishop,  deputed  to 
Rome  for  St.  Chrysostom,  21.  49. 
His  retirement,  22.  11.  Restored  by 
St.  Alexander  of  Antioch,  23.  26. 

Parabolani,  an  inferior  clerical  order  at 
Alexandria,  23.  25. 


Paschal  Taper,  benediction  of,  24.  7. 

Pascentiiis,  Arian  Count,  24.  54. 

Paschasiiis,  Deacon  of  St.  Victricius, 
21.  51. 

Pastils,  used  by  St.  Chrysostom  after 
the  Eucharist,  21.  17,  18. 

Patroclus,  Bishop  of  Aries,  23.  4.  Pri- 
vileges granted  to  him  by  Pope  Zosi- 
mus,  23.  45.  He  is  checked  by  Pope 
Boniface,  24.  31.    His  death,  24.  56. 

Paul,  Bishop  of  Heraclea,  at  a  Council 
at  Constantinople,  21.  5.  Accom- 
panies  St.  Chiysostom   to  Ephesus, 

21.  6.  Presides  at  the  Council  of 
the  Oak,  21.  18,  21. 

Bishop  of  Erythrum  in  Cyrenaica, 

22.  43. 

of  Cappadocia,  miraculous  cure 

of,  24.  36. 

Paula,  St.,  the  Elder,  death  of,  21.  30. 

the  Younger,  attacked  by 

the  Pelagians,  23.  31.  Desires  to  be 
remembered  to  St.  Augustine,  24.  12. 

Paiilinus,  St.,  Bishop  of  Nola,  receives 
St.  Melania  the  Elder,  21.  31.  His 
esteem  for  St.  Victricius,  21.  51. 
His  prayer  during  the  pillage  of  Nola 
by  Alaric,  22.  21.  Letter  of  St. 
Augustine  to  him  on   Pelagianism, 

23.  38.  Another  on  the  care  due  to 
the  dead,  24.  23. 

Deacon  and  Secretary  of  St. 

Ambrose,  accuses  Cselestius  at  Car- 
thage, 23.  2.  Is  cited  to  Roine,  and 
excuses  himself  from  attending,  23. 
47. 

Pelagianism,  its  commencement,  23.  1. 
Council  nf  Carthage,  in  which  Caeles- 
tius  is  condemned,  23.  2.  Sermons 
and  first  writings  of  St.  Augustine 
against  the  Pelagians,  23.  2,  3.  Let- 
ter of  Pelagius  to  St.  Demetiias,  23. 
13.  Sermon  of  St.  Augustine  in  the 
great  Church  of  Carthage,  23.  14. 
Other  works  of  St.  Augustine  against 
the  Pelagians,  23.  15,  &c.  Writ- 
ings of  St.  Jerome  against  the  Pela- 
gians, 23.  18.  Conference  at  Jeru- 
salem, 23.  19.  Council  of  Dios- 
polis,  23.  20,  21.  Books  of  Theodo- 
rus  of  Mopsuestia  in  favour  of  Pela- 
gianism, 23.  28.  Writings  of  Pela- 
gius, 23.  29.  Councils  of  Carthage 
and  Milevum,  23.  30.  Letters  of  St. 
Augustine,  23.  30,  31.  Violence 
committed  by  the  Pelagians  in  Pales- 
tine, 23.  31.  Letter  of  Pope  Inno- 
cent to  John  of  Jerusalem,  ibid.  His 
answers  to  the  African  Bishops,  and 
Judgment  on  Pelagius,  23.  34.  Book 
of  St.  Augustine  on  the  Acts  of  the 
Council  of  Diospolis,  23.  37.  Other 
letters  of  St.  Augustine,  23.  38.  Cse- 
lestius at  Rome  ;  his  confession   of 


456 


tNDEX  TO  THE  TEXT. 


faith,  23.  42.  Pelagius  writes  to  the 
Pope,  and  sends  him  a  similar  con- 
fession of  faith,  23.  43.  Pope  Zosi- 
nius,  deceived  hy  them,  writes  in 
their  favour  to  the  African  Bishops, 
23.  44.  Council  of  Carthage,  and 
Synodical  letter  to  Pope  Zosimus, 
23.  47.  Rescript  of  the  E7nperor  Ho- 
vorius  against  the  Pelagians,  ibid. 
Plenary  Council  of  Carthage,  deter- 
mining the  Eight  Articles,  23.  48. 
Pope  Zosimus  condemns  Pelagius  and 
Ccelestius,  23.  50.  and  also  Julian  of 
(Eculanum  and  other  Pelagians,  23. 
51.  Pelagius  endeavours  to  justify 
himself  to  Pinianus,  23.  52.  Con- 
sultation of  Pinianus,  ih.  St.  Augus- 
tine's answer,  consisting  of  the  Books 
on  the  Grace  of  Christ  and  Original 
Sin,  23.  53,  54.  Letters  of  St.  Au- 
gustine to  Optatus  and  Mercator,  23. 
56.  and  to  Si.xtus,  23.  57.  First 
Book  on  Marriage  and  Concupis- 
cence, 24.  15.  Another  Rescript  of 
the  Emperor  Honorius  against  the  Pe- 
lagians, 24.  16.  Writings  of  Julian 
against  St.  Augustine  and  the  Ca- 
tholics, 24.  15,  18.  Second  Book  on 
Marriage  and  Concupiscence,  24. 
18.  Four  Books  to  Pope  Boniface, 
24.  19.  Rescript  of  the  Emperor  Con- 
stantius  against  the  Pelagians,  24. 
21.  The  Six  Books  of  St.  Augustine 
against  Julian,  24.  24.  The  Pela- 
gians seek  support  in  the  East,  and 
are  condemned  there,  24.  25.  End  of 
Pelagius,  ibid.  Dispute  among  the 
Monks  of  Adrumetum,  24.  45. 
Book  (f  St.  Augustine  on  Grace  and 
Free  Will,  24.  46.  On  Correction 
and  Grace,  2  k  47.  Conversion  of 
Leporius,  24.  49.  Letter  to  Vitalis, 
24.  50.  Letters  of  Hilary  and  St. 
Prosper  to  St.  Augustine  on  the  opin- 
ions of  the  Semi-Pelagians,  24.  59,  60. 
St.  Augustine  answers  them  hy  the 
Books  on  the  Predestination  of  the 
Saints,  24.  61.  and  the  Gift  of  Per- 
severance, 24.  C2. 
Pelagius,  St.,  Bishop  of  Perigueux, 
21.  5J. 

heretic :  first  mention  of  him, 

23.  1.  His  errors,  23.  2.  His  letter 
to  Demetrias,  23.  13.  Is  present  at 
the  conference  at  Jerusalem,  23.  19. 
and  at  the  Council  of  Diospolis,  23. 
20,  21.  His  Apology,  and  Books  on 
Free  Will,  23.  29.  Is  condemned  in 
the  Council  of  Carthage,  23.  30. 
Judgment  of  Pope  St.  Innocent,  23. 
34.  Pelagius  writes  to  the  Pope  and 
sends  a  Confession  of  Faith,  23.  43. 
Judgment  of  Pope  Zosimus,  23.  50. 
Pelagius  wishes  to  justify  himself  to 


Pinianus,  23.  52.    He  is  driven  from 
Jerusalem,  24.  25.     His  death,  ibid. 
Penance,  more  severe  in  times  of  per- 
secution,  22.   4.     Decretal   of  Pope 
St.  Innocent  to  Exuperius,  ibid,  of 
Pope  St.  Caelestine,  24.  56. 
Pentadia,  widow  and  Deaconess,  per- 
secuted, 21.  41. 
Perdition  :  four  descriptions  of  persons 
not  separated  from  the  mass  of  per- 
dition according    to   St.   Augustine, 
24.  47. 
Perigenes,  Bishop  of  Corinth.    Dispute 

upon  his  ordination,  24.  31. 
Persecutions  :    against  St.  Chrysostom, 
21.  33,  &c.  in  Persia  under  Isdeger- 
des,  24.  26.     See  Martyrs. 
Persia.     Labours  of  St.  Maruthas,  21. 
46.     Persecution  imder   Isdegerdes, 
24.  26.    Victory  of  the  Romans  over 
the    Persians  under  Theodosius  the 
Younger,  24.  29. 
Peter,  St.,  the  Apostle :  dispute  between 
St.  Augustine  and  St.  Jerome  on  his 
reproof  by  St.  Paul  at  Antioch,  21. 
28,    29.       St.    Peter    and    his   suc- 
cessors recognised  as  the  founders  of 
the  Churches  of  the  West,  23.  32. 
Pharan,  site  of  the  Laura  of  St.  Euthy- 

mius,  24.  28. 
Pharetrius,  Bishop  of  Caesarea  in  Cap- 
padocia,  attaches  himself  to  the  ene- 
mies of  St.  Chrysostom,  21.  33.  Ill- 
treats  him  on  his  journey  through 
Csesarea,  21.  43. 
Philastrius,  St.,  Bishop  of  Brescia,  his 

Book  on  Heresies,  24.  63. 
Philip,  Priest   of  Constantinople,   24. 
44.     Proposed  twice  for   Patriarch, 
24.  44,  54. 
Photinus,  Deacon  of  Cappadocia,  con- 
verts Serapion,  21.  1. 
Pinianus,  husband  of  St.  Melania  the 
Younger,  21.   31.     Crosses  over  to 
Africa,  22.  22.    The  people  of  Hippo 
wish  to  have  him  ordained  Priest, 
22.  23.     Letter  of  St.  Augustine  on 
his  oath  on    that  occasion,   22.  24. 
Pelagius  endeavours  to  justify  him- 
self   to   him   in    Palestine,    23.    52.  • 
Pinianus     consults    St.    Augustine 
about  it,  ibid.     St.  Augustine's  an- 
swer, 23.  53,  54. 
Placidia,  Empress.     See  Galla. 
P/a/oHM^srefuted  by  St.  Augustine,  23. 9. 
Pollentius  writes  to  St.  Augustine,  24. 1 4. 
Pope,  Diocese  of,  23.  32.     Resistance 
oflered    by  the  African   Bishops  to 
Popes   Zosimus  and  Cselestine,  24. 
6,  35.   Dispute  concerning  the  juris- 
diction   of    the    Pope   over   lUyria, 
24.  31. 
Porphyrins,  St.,  Bishop  of  Gaza,  labours 
for  the  conversion  of  the  idolaters, 


INDEX  TO  THE   TEXT. 


457 


21.  8.     Obtains  from  the   Emperor 
Arcadius  the  destruction  of  the  tem- 
ple of  ]Marnas,  ibid.     Assists  at  the 
Comicil  of  Diospolis,  23.  20. 
Porphyrius,  Priest  of  Antioch,  21.    18. 
Procures  for  himself  the  Bishopric 
of    Antioch,    21.    47.      His    death, 
23.  26. 
Possidius,  St.,  Bishop  of  Calama,  at  a 
Council  of  Carthage,  21.  26.  Suffers 
violence  from  the  Donatists,  21.  27. 
His  dispute  with  Crispinus,  Donatist 
Bishop  of   Calama,    ibid.     Goes    to 
Rome  to  demand  justice  on  the  sedi- 
tious people  of  Calama,  22.  17.     A 
deputy  at  the  Conference  of  Carthage, 
22.  31.  At  the  second  Council  of  Mile- 
vum,  23.  30.     Subscribes  the  letter 
of  St.  Augustine  to  Pope  Innocent  1. 
against  Pelagius,  ibid.     Miracles  of 
the  reliques  of  St.  Stephen  at  Cala- 
ma during  his  episcopate,  24.  5. 
Posthumiari,  at  Alexandria,  and  in  Pa- 
lestine, 21.  16. 
Power,  ecclesiastical  and  secular ;  their 
distinction     marked    by     Synesius, 
22.  45. 
Prayers.      Choice    of  prayers  for   the 
public  service,  22. 14.    Prayers  of  tlie 
Church  alleged  to  support  the  doc- 
trine of  grace,  24.  50,  62.     Prayers 
of  the  Saints,  22.  5,  6.    for  the  dead, 
24.  23. 
Praylius,  Bishop  of  Jerusalem,  23.  31. 
Writes  to  Pope  Zosimus  in  favour  of 
Pelagius,    23.    43,    and    afterwards 
against  him,  24.  25. 
Predestination.     St.    Augustine's  book 
on  the  Predestination  of  the  Saints, 
24.    61.    how   differing   from    Fore- 
knowledge, ibid. 
Princes,    temporal.     Christian    princes 

bound  to  maintain  religion,  23.  40. 
Principia,  Virgin,  escaj^es  at  the  sack 

of  Rome  by  Alaric,  32.  21. 
PrisciUianists,    heretics,     followers     of 

Priscilla,  22.  27  :  24.  55. 
Priscus,  St.,  Martyr,  discovery  of  his 

reliques,  23.  46. 
Proba  Faltonia,  St.  Chrysostom  writes 
to  her,  22.  12.     She  goes  to  Africa, 
22.  22.    St.  Augustine  writes  to  her, 
ibid. 
Procopiits,  St.,  Anchorite  in  the  island 

of  Rhodes,  21.  8. 
Proeula,  St.,  Deaconess,  21.  41. 
Proculus,  St.,  Priest  of  Constantinople, 
proposed  for   Bishop,   24.   44.     Or- 
dained Bishop  of  Cyzicus,  ibid.  Pro- 
posed a  second  time  for  Bishop  of 
Constantinople,  24.  55. 
Bishop  of  Marseilles ;    Pri- 
macy granted  to  him  at  the  Council 
of  Turin,  21.  52.     His  claim  disal- 


lowed by  Pope  Zosimus,  23.  45.  Zo- 
simus deprives  him  of  his  authority, 
ibid.  Proculus  condemns  Leporius, 
24.  49.  Accusation  of  Pope  Cceles- 
tine  against  him,  24.  5G. 

Prosper,  St.  of  Aquitaine,  his  letter  to 
St.  Augustine  on  the  Semi-Pelagians, 
24.  60.     Answer  of  St.  Augustine, 

.     24.  61,  62. 

Pnidcntius,  St.,  Martyr  in  the  Gauls, 
22.  16. 

Psalms,  chanted  at  the  Offertory  and 
during  the  Communion,  21.  57. 

Pulcheria,  St.,  Mrgin,  daughter  of  the 
Emperor  Arcadius,  22.  18.  Edu- 
cates her  brother  Theodosius  the 
Younger,  24.  30.  He  associates  her 
in  the  Empire,  ibid. 


Quartodecimaris,  St.  Chrysostom  de- 
prives them  of  many  Churches,  21.  6. 

Quodvultdeiis,  St.,  Deacon  of  Carthage, 
writes  to  St.  Augustine,  24.  63. 


R. 


Reliques,  recommended  by  St.  Chry- 
sostom, 22.  1.  Attacked  by  Vigilan- 
tius,  22.  5.  Defended  by  St.  Jerome, 

22.  6.     Discovery  of  the  reliques  of 
St.  Stephen,  23. 23.    See  St.  Stephen. 

Restitutus,  Donatist  Priest,  converted, 
and  killed  by  the  Donatists,  22.  26. 

Resurrection :  objections  of  the  infidels 
answered  by  St.  Augustine,  23.  10. 

Reticiiis,  St.,  Bishop  of  Autun,  cited  by 
St.  Augustine,  24.  24. 

Retractations  of  St.  Augustine,  24.  48. 

Rhadagaisus,  King  of  the  Goths,  his  in- 
vasion and  defeat,  22.  15.  Manifes- 
tation of  Providence  in  that  event, 

23.  8. 

Rome,  besieged  and  taken  by  Alaric, 
22.  19 — 21.  Consequent  dispersion 
of  the  Romans,  22.  22.  Idolatrous 
Rome  the  Babylon  of  the  Apoca- 
lypse, ibid.  Cause  of  the  greatness 
of  the  Roman  Empire,  23.  9.  Rome, 
the  origin  of  the  Churches  of  Italy, 
Gaul,  Spain,  &c.,  23.  32. 

Ruffinus,  Priest  of  Aquileia,  his  retreat 
into  Sicily,  and  death,  22.  22- 

Rufinus,  a  Syrian,  first  author  of  Pela- 
gianism,  23.  1. 

Rufus,  Bishop  of  Thessalonica,  his  au- 
thority supported  by  Pope  Boniface, 

24.  31. 


Sabbatians,  superstition  of,  24. 
Sabiniana,  Deaconess,  21.  44. 


Hh 


458 


INDEX  TO  THE  TEXT. 


Saints,  testimony  of  St.  Jerome  to  the 
reverence  due  to  them,  22.  6. 

Samuel,  reliques  of,  brought  to  Con- 
stantinople, 22.  6. 

Sardica,  Canons  of,  cited  as  the  Nicene, 
24.6. 

Scripture,  Holy.  Catalogue  of  the 
Canonical  Books  given  by  Pope  In- 
nocent I.,  22.  4.  by  sixth  Council  of 
Carthage,  24.  10. 

Secundimis,  Manichee,  21.  .'57. 

Seleucia,  widow,  assists  St.  Chrysostom, 
21.  43. 

Serapion,  Anthropomorphite,  converted, 
21.  1. 

Archdeacon  of  Constantinople, 

opposes  Severian  of  Gabala,  21.  9. 
Sent  to  St.  Epiphanius,  21.  15.  Or- 
dained Bishop  of  Heraclea,  21.  23. 
Persecuted  for  the  defence  of  St. 
Chrysostom,  22.  11. 

■ Bishop  of  Ostraeina,  22.  11. 

Severian,  Bishop  of  Gabala.  St.  Chry- 
sostom entrusts  to  him  the  care  of 
his  Churcli,  21.  6.  He  endeavours 
to  establish  himself  there,  21.  9. 
Eudoxia  reconciles  St.  Chrysostom  to 
him,  ib.  He  joins  the  enemies  of  St. 
Chrysostom,  21.17.  Assists  at  the 
Council  of  the  Oak,  21. 18.  Preaches 
against  St.  Chrysostom,  21.  22.  Is 
obliged  to  fly  from  that  city,  21. 23.  As- 
sists at  the  Council  of  Constantinople 
against  St.  Chrysostom,  21.  34.  Or- 
dains Porphyrins  Bishop  of  Antioch, 

21.  47.  Writes  to  Pope  St.  Inno- 
cent, 21.  50.  Procures  St.  Chrysos- 
tom's  removal  to  Pityus,  22.  13. 

Severiis,  Bishop  of  Milevum,  23.  30. 

• Bishop  of  Minorca,  24.  2,  3. 

Silvanus,  Bishop  of  Summa,  Primate  of 
Numidia  :  letter  subscribed  by  him, 

22.  29.  He  presides  at  the  Council 
of  Cirtha,  22.  49.  and  at  the  second 
Council  of  Milevum,  23.  30. 

Simoniacal    Bishops    deposed    by    St. 

Chrysostom,  21.  6. 
SimpUcian,  St.,  or  Simplicius,  Bishop  of 

Vienne,  21.  51.  His  claim  disallowed 

by  Pope  Zosimus,  23.  45. 
Si/i,  original,  taught  by  St.  Augustine, 

23.  3,  14,  54. 
Sisinniiis,  Monk,  22.  5. 

/.,  Patriarch  of  Constantino- 
ple, 24.  44. 

Sixtus,  St.,  III.,  Pope  :  while  Priest, 
he  declares  against  the  Pelagians, 
23.  50,  St.  Augustine's  letters  to 
him,  23.  56,  57. 

Soul,  origin  of;  St.  Augustine's  opin- 
ion in  letter  to  St.  Jerome,  23.  17.  in 
letter  to  Optatus,  23.  56.  Four 
Books  on  the  subject  against  Victor 
Vinccntius,  24.  20. 


Spain.  Letter  of  Pope  St.  Innocent  to 
the  Spanish  Bishops,  21.  32.  Irrup- 
tion of  the  Barbarians,  23.  5.  Coun- 
cil of  Braga,  23.  6. 

Spes,  a  young  man  accused  by  the 
Priest  Boniface,  21.  54. 

Stephen,   St.  ;    his   reliques  discovered, 

23.  22,  23.  Avitus,  a  Spanish  Priest, 
sends  a  portion  of  them  into  Spain 
by  Orosius,  23.  23.  Orosius  depo- 
sits them  in  the  island  of  Minorca, 

24.  1,  2.  where  they  contribute  to 
the  conversion  of  more  than  five 
hundred  Jews,  24.  2,  3.  Another 
portion  is  brought  to  Uzalis  in  Africa, 
where  many  miracles  are  wrought, 
24.  4.  Other  miracles  wrought  by 
them  in  Africa,  24.  5.  and  particu- 
larly at  Hippo,  24.  36,  37.  Stone 
preserved  at  Ancona  in  Italy,  24.  37. 

Priest,  persecuted  for  the  de- 
fence of  St.  Chrysostom,  22.  11. 
Monk,  ibid. 


Stilico,  death  of,  22.  15. 

Suicide  forbidden,  23.  8. 

Sulpitius  Sevenis,  writings  of,  21.  51. 

Symmachus  the  Younger,  Prafect  of 
Rome,  favours  Eulalius,  24.  7.  Ex- 
ecutes the  orders  of  Honorius  regard- 
ing Boniface  and  Eulalius,  24.  8. 
Expels  Eulalius,  24.  9. 

Symposius,  Spanish  Bishop,  21.  32. 

Syncletius,  Bishop  of  Trajanople,  21.  5. 

Synesius,  philosopher,  ordained  Bishop 
of  Ptolemais,  22.  41.  His  letter  to 
Theophilus  of  Alexandria,  22.  42. 
Affairs  conducted  by  him  in  Cyre- 
naica,  22.  43,  44.  He  excommuni- 
cates Andronicus,  22.  45.  and  then 
intercedes  for  him,  ibid. 

Syrian,  Bishop,  accompanies  St.  Chry- 
sostom to  Ephesus,  21.  6. 


Talmud,  not  written  in  St.  Augustine's 
time,  24.  21. 

Taper,  Paschal,  benediction  of,  24.  7. 

Tcrebo,  Saracen,  converted,  24.  27. 

Theoctistus,  St.,  Abbot,  companion  of 
St.  Euthymius,  24.  27,  28. 

Theodoras,  Bishop  of  Mopsuestia, 
teaches  the  error  afterwai-ds  adopted 
by  Pelagius,  23.  1.  His  books  in 
favour  of  Pelagianism,  23.  28.  He 
is  consulted  by  Julian  of  iEculanum, 
24.  25.  He  condemns  Pelagianism, 
and  anathematises  Julian,  ibid.  Is 
visited  by  Nestorius,  24.  55.  His 
death,  ibid. 

Bishop  of  Tyana,  21.  33. 

Jew  of  Minorca,  24.  2,  3. 

Theodosiiis,  IF.,  Emperor.  His  birth, 
21.  7.     His  sickness,  in  which  Eu- 


INDEX   TO  THE   TEXT. 


459 


doxia  recommends  him  to  St.  Epi- 
phanius,  21.  15.  Commencement  of 
his  reign,  22.  18.  His  education 
and  marriage,  24.  30.  His  constitu- 
tion on  tlie  ecclesiastical  jurisdiction 
of  Illyria,  24.  31.  He  supports  Valen- 
tinian  III.  and  proclaims  him  Em- 
peror, 24.  33.  Laws  issued  hy  him, 
22.  18,  27:   23.  25  :  24.  30,  31,  55. 

Theodosius,  Bishop  of  Synnada,  22.  27. 

Theodotus,  Reader,  22.  2. 

Bishop  of  Antioch,  23.  27. 

Admits  the  name  of  St.  Chrysostom 
in  the  Diptychs,  ibid.  Presides  at  a 
Council  in  which  Pelagius  is  con- 
demned, 24.  25.     His  death,  24.  55. 

Theophilus,  Bishop  of  Alexandria.  The 
Anthropomorphite  Monks  rise  against 
him,  21.  1.  He  appeases  them  by 
condemning  Origen,  ibid.  His  Pas- 
chal letters  condemning  Origen,  21. 
2.  He  persecutes  the  Priest  Isidore 
and  the  Four  Brothers,  21.  3.  Writes 
against  them  to  St.  Chrysostom,  21. 
11.  Excites  St.  Epiphanius  against 
the  Origenists,  21.  12.  Is  summoned 
to  appear  before  the  Emperor  Arca- 
dius  at  Constantinople,  21.  14.  He 
goes  there,  and  refuses  to  communi- 
cate with  St.  Chrysostom,  21.  17. 
Assembles  the  Council  of  the  Oak, 
21.  18.  Reconcileshimself  with  the 
Four  Brothers,  21.  23.  Is  obliged  to 
fly  from  Constantinople,  ibid.  En- 
deavours to  ordahi  St.  Nilammon, 
21.  24.  Dares  not  enter  into  the 
second  conspiracy  against  St.  Chry- 
sostom, 21.  33.  Writes  to  Pope  In- 
nocent against  him,  21.  49,  50.  An- 
swer of  Pope  Innocent,  21.  50.  He 
ordains  Synesius,  Bishop  of  Ptole- 
mai's,  22.  41.  Letter  of  Synesius  to 
him  concerning  a  friend  of  St.  Chry- 
sostom, 22.  42.  Theophilus  pub- 
lishes a  violent  edict  against  St. 
Chrj'sostom,  ibid.  Commissions 
given  by  him  to  Synesius,  22. 43.  His 
death,  and  writings,  22.  46. 

Theotimus,  St.,  Bishop  of  Tomi,  at  Con- 
stantinople, 21.  5.  Opposes  St.  Epi- 
phanius in  favour  of  Origen,  21.  15. 

Tigrius,  St.,  Priest  and  Confessor,  21. 
38.     His  exile,  22.  11. 

Timasius  and  James,  disciples  of  Pela- 
gius, 23.  15. 

Toleration:  what  errors  ought  to  be 
tolerated,  23.  14.  Reasons  for  penal 
laws  against  heretics,  23.  40. 

Toulouse,  St.  Exuperius,  Bishop,  21.  51. 

Tranquillus,  Bishop,  intei-view  with 
the  Emperor  Arcadius,  21.  34. 

Tropliimns,  St.,  first  Bishop  of  Aries,  re- 
garded by  Pope  Zosimus  as  the  first 
Apostle  of  the  Gauls,  23.  45. 


Turin,  Council  of,  21.  5  2. 

U.  &  V. 

Vacantivi,  wandering  Bishops,  22.  44. 
Valetifine,  Bishop  of  Treves,  22.  16. 
Primate  of  Numidia,  presides 

at  the  sixth  Council  of  Carthage,  24. 

10.  and  at  the  Council  in  which  the 

aflTair    of   Apiarius    was   terminated, 

24.  35. 
Abbot   of  Adrumetuni,   24. 


45,  &c. 
J^alentinian     III.,     Emperor,     24.     33. 

Laws  in  his  name,  ibid. 
Valerius,  St.,  Deacon  and  Martyr,  21. 

16. 

Count,  24.  15,  IS. 

Vandals  enter  Spain,  23.  5.  and  Africa, 

24.  51. 
Vararanes,  King  of  Persia,  24.  26. 
Venantius,  brother  of  St.  Honoratus  of 

Lerins,  24.  58. 
Venerandus,   St.,  Bishop  of   Clermont, 

21.  51. 

Venerius,  St.,  Bishop  of  Milan:  St. 
Chrysostom  writes  to  him,  21.  49: 

22.  12. 

Vestments,  clerical.  St.  Chrysostom 
accused  of  changing  his  dress  on  the 
Episcopal  throne,  21.  18.  St.  Jerome 
observes  that  the  ministers  at  the 
Altar  wore  white  vestments,  23.  18. 
The  clergy  wore  no  peculiar  dress, 
except  in  Divine  Service,  24.  56. 

Victor,  St.,  of  Marseilles,  Abbey  founded 
in  his  name,  24.  57. 

Vincentius  writes  against  St.  Au- 
gustine, 24.  20. 

Victricius,  St.,  Bishop  of  Rouen,  21.  51. 

Vienne ;  dispute  between  Aries  and 
Vienne  for  the  primacy,  21.  52. 

Vigilantins,  heretic,  22.  5,  6. 

Vincentius,  Rogatist,  to  whom  St.  Au- 
gustine writes,  23.  39. 

Virgins  consecrated  even  under  twenty- 
five  years,  23.  49. 

Vitalis  of  Carthage,  to  whom  St.  Au- 
gustine writes,  24.  50. 

Unilas,  Gothic  Bishop,  21.  45. 

Volusian,  St.  Augustine's  letter  to  him, 
22.  51.     Prsefect  of  Rome,  24.  21. 

Uzalis,  city  of  Africa :  miracles  wrought 
there,  24.  4. 

X. 

Xantipjius,  Primate  of  Nmiiidia,  21.  25. 

Z. 

Zachariah,  St.,  son  of  Jehoiada :    dis- 
covery of  his  reliques,  23.  24. 
Zosmas,5'^,SolitarvofPalestine.21  25. 


4  CO 


INDEX  TO  THE  TEXT. 


Zosimus,  St.,  Pope,  23.  35.  examines 
Cffilestius,  23.  42.  condemns  Heros 
and  Lazarus,  ibid.  Pelagius  writes 
to  him,  23.  43.  Zosimus,  deceived 
by  Pelagius  and  Caslestius,  writes  in 
their  favour  to  the  African  Bishops, 
23.  44.  Other  letters  in  favour  of 
Patroclus  of  Aries,  23.  45.  Letters 
to  the  African  Bishops  on  Pelagius 
and    Cffilestius,    23.    47.       Zosimus 


condemns  Pelagius  and  Caelestius, 
23.  50.  and  Julian  of  ^culanum, 
23.  5L  charges  St.  Augustine  with 
ecclesiastical  business  in  Africa,  23. 
55.  sends  legates  to  Carthage  on  the 
affair  of  Apiarius,  24.  6.  Letters 
addressed  to  him  on  that  occasion 
by  the  African  Bishops,  ibid,  his 
death,  24.  7. 


INDEX   TO  THE  NOTES. 


The  references  are  made  to  the  Notes  under  the  Books  and  Chat 


Absolution,   given    on   Holy  Thursday, 

23.  32.  t. 
Acts    of    the   Apostles,   read    between 
Easter  and  Whitsuntide,  24.  30.  h. 

"   or    Voyages   of  the    Apostles,    a 

spurious  work,  21.  5Q.  r. 
Africa,  civil  government  of,  22.  26.  a. 
Agentes  in  rebus,  22.  32.  e. 
Albino,  daughter-in-law  of  St.  Melania 
the  Elder,  and  mother  of  St.  ilelania 
the  Younger,  21.  31.  z. 
Alexandria,    Patriarch    of,    determines 

the  time  of  Easter,  21.  2.  b. 
Altar,  originally  of  wood,  afterwards  of 
stone,   22.  7.  k.     use   of  the   words 
Table  and  Altar,  ibid. 
Ambrose,    St.,  disposes   of  the   church 

plate,  22.  4.  e. 
Anasfasius,  Emperor  of  the  East,  21. 
42.  i.    abblishes  the  Lustral  Contri- 
bution, 23.  4.  b. 
Anatoliiis   of  Laodicea,   maintains   the 

Quartodeciman  rule,  21.  6.  m. 
Antichrist,  Nero  expected  to  re-appear 

as,  23.  10.  c. 
Antioch,  St.  Peter  first   Bishop  of,  23. 

26.1. 
Apiarius,   not  originally  Priest  of  Ta- 

braca,  24.  6.  h. 
Apocryphal  Scriptures  of  the  Old  Testa- 
ment, 22.  4.  d.    Books  of  Maccabees, 
24.  22.  f.    of  Wisdom,  24.  61.  m. 
Apparitores,  22.  32.  c. 
Applause,  common  at  Sermons,  23.  25.  i. 
Aquarii,  heretics,  24.  55.  k. 
Aries,  Bishop  of,  attempt  to  make  him 
the   Papal  Vicar  in  the  Gauls,   23. 
45.  z. 
AscodrogitcB,  heretics,  24.  55.  k. 
Asia  Minor,  distracted  state  of,  21.  6.  i. 
Athanasius,  St.,  his  Paschal  Letter,  21. 
2.   b.     a  -witness    to    the    Canon    of 
Scripture,  22.  4.  d.    Canonical  hours 
of  Prayer,  24.  57.  1. 


Audians,  heretics,  24.  55.  k. 

Aiidientes,  a  class  of  Catechumens,  23. 
10.  d. 

Augiistal  Prefect,  22.  26.  a. 

Augustine,  St.,  his  opinion  on  the  mode 
of  fasting,  21.  2.  d.  disposes  of  the 
Church  plate,  22.  4.  e.  opinion  on 
the  origin  of  soiils,  23.  17.  f.  sum- 
mary of  his  doctrines  on  grace,  23. 
48.  c.  opinion  on  the  Books  of  Mac- 
cabees, 24.  22.  f. 


Baptism,  why  administered  at  night,  21. 
36.  e.  Lights  used  at  its  administra- 
tion, 22.  6.  h. 

Basil,  St.,  his  hospital,  21.  3.  e.  his 
complaint  of  the  state  of  the  Church, 

21.  6.  i.  threatens  simoniacal  Bishops 
with  excommunication,  21.  6.  1.  his 
connection  with  Eustathius  of  Se- 
baste,  22.  9.  1. 

Bishops:  their  lodgings  attached  to  the 
church,  21.  35.  c.  different  principle 
regulating  their  precedence  in  the 
East  and  West,  23.  26.  1. 

Boniface,    Donatist    Bishop   at   Rome, 

22.  34.  e. 

Borhorians,  heretics,  24.  55.  k. 
Brothers,  Four  Tall,  21.  3.  marg. 


Canonical  Scriptures  of  the  Old  Testa- 
ment, 22.  4.  d. 

Canons ;  the  ancient  collections  without 
distinction  of  Councils,  24.  10.  d. 

Cartilage,  rank  of  the  Bishop,  23.  45.  z. 

Catechumens,  discipline  of,  23.  10.  d. 
Infants  so  called,  24.  4.  a. 

Catholic,  signification  of  the  word,  22. 
37.  f 

Centcnarii,  22.  32.  c. 


462 


INDEX  TO  THE  NOTES. 


Christmas  Day,  when  observed,  22.  46.  i. 

Chrysostom,  St.,  the  simplicity  of  his 
habits  displeasing  to  the  people  of 
Constantinople,  21.  18.  q.  remark- 
able character  of  his  Patriarchate, 
21.  41.  h. 

Church :  constitution  of  the  Eastern 
Church  in  the  beginning  of  the  fifth 
century,  21.  7.  n.    of  the  Western, 

23.  45.  z.  Church  plate,  &c.,  occa- 
sionally alienated  for  charitable  pur- 
poses, 22.  4.  e. 

Clement,  St.,  of  Rome,  his  Epistle  an 
Ecclesiastical  Book,  22.  4.  d. 

Clergy,  whether  allowed  to  possess  pro- 
perty, 22.  25.  y.  and  to  trade,  23. 
4,  6. 

Coemeteria  of  Rome,  23.  32.  s. 

Cccnohium,  how  differing  from  a  Laura, 

24.  28.  g. 

Collects,  peculiar  to  the  Western 
Churches,  22.  14.  q. 

Competentes,  a  class  of  Catechumens, 
23.  10.  d. 

Conference  of  Carthage,  date  of,  22.  28. 
b.    character  of,  22.  40.  g. 

Confirmation,  rites  of,  23.  32.  u. 

Constantine  the  Great,  illuminated  the 
city  on  Easter  Eve,  21.  35.  d. 

Constantinople,  see  of:  gradual  growth 
of  its  power,  21.  7.  n.  Degradation 
of  the  ecclesiastical  power  beue'atli 
the  secular,  21.  41.  h.  Why  opposed 
by  the  Bishop  of  Rome,  23.  26.  1. 

Constitutions,  Apostolical,  an  ecclesias- 
tical Book,  22.  4.  d. 

Councils,  whether  they  sate  on  Sun- 
days, 21.  23.  t. 

Count  of  the  East,  22.  26.  a. 

Creed,  reservation  of,  21.  36.  e. 

Curiosi,  or  Curagendarii,  21.  21.  s. 

Cycles  for  determining  Easter,  21.  2.  b. 

Cjjril,  St.,  of  Alexandria,  his  Paschal 
Letters,  21.  2.  b. 

. of  Jerusalem,  a  witness   to 

the  Canon  of  Scripture,  22.  4.  d. 
sells  church  ornaments,  22.  4.  e. 


Deaconess,  order  of,  21.  41.  f. 

Demctrias,  St.,  genuineness  of  Pelagius' 
Letter  to  her,  23.  13.  e. 

Diaconia  of  Rome,  23.  32.  s. 

Diaconicum,  23.  55.  f. 

Dioceses,  ecclesiastical,  in  the  East,  21. 
7.  n.  in  the  West,  23.  45.  z.  Enu- 
meration of  the  civil  Dioceses,  22. 
26.  a. 

Dionysius,  St.,  of  Alexandria,  his  Pas- 
chal Letters.  21.  2.  b. 

Exiguus  adopts   the   Alex- 


andrian cycle,  21.  2.  b. 


Dioscorus,  one  of  the  Four  Brothers : 
error  in  Fleury  respecting  him,  21. 
3.g. 

Diptychs,  22.  42.  h. 

Donatists;  date  of  Conference  of  Car- 
thage, 22.  28.  b.  character  of  it,  22. 
40.  g.  their  Bishops  at  Rome,  22. 34.  e. 

Ducenarii,  22.  32.  c. 


Easter,  time  of,  21.2.  b.  and  6.  m.  Easter 
Eve,  how  observed,  21.  35.  d.  Crimi- 
nals pardoned  at  Easter,  23.  32.  t. 

Ecclesiastical  writings,  22.  4.  d.  vest- 
ments, 23.  18.  h. 

Edward  VI.,  alteration  from  his  Prayer- 
Book,  22.  5.  g.  substitutes  Tables 
for  Altars,  22.  7.  k. 

"Ek^ikoi  or  fKKKriffifK^iKOt,  21.  27.  y. 

Emeritus,  Donatist,  his  refusal  to  an- 
swer St.  Augustine,  23.  55.  g. 

Eyicratiles,  heretics,  24.  55.  k. 

Epiphanius,  St.,  writes  to  St.  Jerome 
against  the  Origenists,  21.  1.  a.  his 
description  of  the  office  of  Deaconess, 
21.  41.  f. 

Epiphany,  meaning  of  the  word,  and 
time  of  its  celebration,  22.  46.  i. 

Eucharht,  consecration  of,  whether  con- 
sisting in  the  Invocation  or  Com- 
memoration, 22.  22.  s.  how  the  re- 
mains were  disposed  of,  22.  46.  k. 

Eudoxius,  heretic,  sketch  of  his  history, 
23.  27.  m. 

Eugenius  IV.,  Pope,  his  decree  on  the 

Apocrypha,  22.  4.  d. 
Eusiathius   of  Sebaste,  heretic,  sketch 

of  his  history,  22.  9.  1. 
Ed-archs,  power  of,  21.  7.  n. 
Executor  of  the  Imperial  Laws,  22. 47. 1. 
Excdr^,  23.  55.  f:   24.  37.  i. 
Ex- Priests,  21.  6.  k. 


Felix  v.,  Pope,  22.  4.  d. 

Fermentum,  meaning  of  tlie  term,  23. 

32.  r. 
Foundation,  Epistle  of,  a  work  of  Manes, 

21.  55.  p. 

Funerals,  why  lights  were  used  in  them, 

22.  6.  h. 


G. 


Gallican  Churches,  their  division  in 
the  fifth  century,  23.  45.  z.  Origin 
of  the  Gallican  Liturgy,  23.  32.  p. 

Geniiflectcntes,  a  class  of  Catechumens, 
23.  10.  d. 

Gothia,  what  country  meant  by  this 
term,  22.  1.  a. 


INDEX  TO  THE  NOTES. 


4G3 


Gregory,  St.,  Nazianzen,  his  complaint 
of  the  state  of  the  Church,  21.  6.  i. 
a  witness  to  the  canon  of  Scripture, 
22.  4.  d. 


H. 


Hallelujah,  when  sung,  22.  5.  g. 
Hilary,   St.,  of  Poitiers,   a  witness  to 

the  canon  of  Scripture,  22.  4.  d. 
Hospital,    attached    to    churches,    21. 

3.  e.     St.  Basil's,  ibid. 
Hydroparastatce,  heretics,  24.  55.  k. 


I.  &  J. 

Jerome,  St.,  his  reason  for  the  observ- 
ance of  Easter  Eve,  21.  35.  d.  a 
witness  to  the  canon  of  Scripture, 
22.  4.  d.  said  to  have  introduced  a 
more  general  use  of  the  Hallelujah 
at  Rome,  22.  5.  g.  mentions  the 
practice  of  lighting  tapers  when  the 
gospel  is  read,  22.  6.  h. 

Infant  Communion,  usual  in  the  ancient 
Church,  23.  28.  n. 

Innocent  I.,  St.,  Pope,  his  catalogue  of 
the  Scriptures,  23.  4.  d. 

Invocation  in  the  Eucharist,  22.  22.  s. 

Isaurians,  21.  42.  i. 

Isdegerdes,  Persian  King,  21.  45.  ]. 

Isidore,  Monk  of  Alexandria,  assisted 
by  St.  Melania  the  Elder,  21. 
31.  z. 

Junilius,  African  Bishop,  a  witness  to 
the  canon  of  Scripture,  22.  4.  d. 


K. 


M. 


Macarius,  Bishop  of  Jerusalem,  pre- 
sented by  Constantine  with  an  em- 
broidered vestment,  23.  18.  h. 

Maccabees,  Books  of;  St.  Augustine's 
opinion  on  them,  24.  22.  f. 

Manichees,  writings  of,  21.  55.  p.  and 
5Q.  q,  r.  doctrine  on  the  origin  of 
souls,  23.  1 7.  f. 

Manifestation  of  our  Lord,  what  under- 
stood by  tlie  term,  and  when  cele- 
brated, 22.  46.  i. 

MarceUinus,  grandfather  of  St.  Melania 
the  Elder,  21.  31.  z. 

Marcellus,  St.,  Pope,  24.  7.  c. 

Marlyropolis,  the  see  of  St.  Maruthas, 
21.  45.  1. 

Maruthas,  St.,  sketch  of  his  history, 
21.  45.  1. 

Mauritania  Tingitana,  province  in 
Africa,  23.  48.  b. 

Maximin  Daia,  Emperor,  22.  13.  o. 

Melania,  St.,  the  Elder,  sketch  of  the 
history  of,  21.  31.  z. 

Melito,  Bishop  of  Sardes,  a  witness  to 
the  canon  of  Scripture,  22.  4.  d. 

Memento  of  the  Roman  Liturgy,  23.  32.  q. 

Milan ;  power  of  its  Bishop,  23.  45.  z. 

Miracles  at  the  Tombs  of  tlie  Mart5rrs, 
not  denied  by  Vigilantius,  22.  5.  f. 

Monks;  their  general  character,  21. 
43.  k.  their  secularity  in  the  fifth 
century,  22.  22.  u.  subject  to  the 
Bishops,  ibid. 

Montanists,  heretics,  adopt  the  Quarto- 
deciman  rule,  21.  6.  m. 

Mysteries  of  the  Church,  concealment 
of,  21.  36.  e:  23.  32.  r. 


Kiss  of  Peace,  23.  32.  p. 


Laodicea,  Council  of,  determines  tlie 
canon  of  Scripture,  22.  4.  d. 

Laura,  how  differing  from  a  Coenobium, 
24.  28.  g. 

Lawyers,  sometimes  considered  inca- 
pable of  ordination,  21.  32.  b. 

Lent,  how  observed   by  the    ancients, 

21.  2.  d. 

Leucius,  apocryphal  author,  21.  56.  r. 
Lights,  on  what   occasions    employed, 

22.  6.  h. 

Littirgy :  points  of  difference  in  different 

liturgies,  23.  32.  p,  q. 
Lord's  Prayer,  not  allowed  to  be  used 

by  unbaptized  persons,  21.  36.  e. 
Lustral  Contribution,  23.  4.  b. 
Lycomedes,    said   to    have    procured   a 

portrait  of  St.  John,  21.  56.  r. 


N. 


Nativity  of  our  Lord.  See  Christmas 
Day. 

Nero,  expected  to  re-appear  as  Anti- 
christ, 23.  1 0.  c. 

Nilammon,  St.,  of  Gerse,  date  of  his 
death,  21.  24.  u. 

Nilus,  St.,  a  disciple  of  St.  Chrysostom, 
21.  48.  n.  his  complaints  of  the 
secularity  of  the  Monks,  22.  22.  u. 
his  Eight  Capital  Vices,  22.  22.  x. 

Notaries,  civil,  22.  26.  z. 

Novatians,  how  connected  with  Quarto- 
decimans,  21.  6.  m.  Difference  of 
principle  between  the  Novatians  and 
the  Church,  22.  4.  c. 


Oak,   Council  of:    number  of  Bishops 
composing  it,  21.  18.  p.    number  and 


464 


[NDEX  TO  THE  NOTES. 


duration  of  its  sessions,  21.  23.  t. 
genuineness  of  the  Acts  preserved  by 
Photius,  ibid,  date  of  the  Council, 
21.  24.  u. 

Oblations  at  the  Altar,  23.  32.  q :  22. 7.  k. 

Origen,  seems  to  object  to  prayer  to  the 
Son,  21.  2.  c.  a  witness  to  the  canon 
of  Scripture,  22.  4.  d.  his  theory  on 
the  origin  of  souls,  23.  17.  f. 


Palladius,  the    author  of  the   Life   of 

St.  Chrysostom,   a  different   person 

from    the    author    of    the    Historia 

Lausiaca,  22.  11.  m. 
Pallium,  or  wfiocjiSpiov,  21.  3.  f. 
Paphnutius,  Egyptian    Monk,    assisted 

by  St.  Melania  the  Elder,  21.  31.  z. 
Parabolani,  an  inferior  clerical  order  at 

Alexandria,  23.  25.  k. 
ParacicB  of  Rome,  23.  32.  s. 
Paschal  letters,  21.  2.  b. 
Patriarchs,  their  power,  21.  7.  n.     and 

relative  dignity,  23.  26.  1. 
Paulians,  heretics,  24.  55.  k. 
Paulinus,  St.,  relates  a  miracle  effected 

by  a  portion  of  the  wood  of  the  Cross, 

21.  31.  a. 
Peace,  Kiss  of,  23.  32.  p. 
Pearson,  Bishop,  his  exposition  of  the 

word  Catholic,  22.  37.  f. 
Pelagius,  genuineness  of  his   letter  to 

St.  Demetrias,  23. 13.  e.  his  writings, 

23.  18.   g.     his    age,  24.   25.  marg. 

sunnnary  of  the  Pelagian  doctrines, 

23.  48.  c. 
Penance,  practice  of,  22.  4.  c. 
Peter,  St.,  first  Bishop  of  Antioch,  23. 

26.1. 
Pope.     See  Roman  Church. 
Phrygia,  imbued  with  Judaism,  21.  6.  m. 
Pitiiatius,  leaves  Hippo  without  breaking 

his  oath,  23.  54.  e. 
Polyeuctes,  St.,  Martyr,  24.  28.  marg. 
Porphyrins,  perhaps  a  native  of  Antioch, 

21.  46.  m. 
Prcefectures,  enumeration  of,  22.  26.  a. 
Priest  of  the  Palace,  22.  11.  n. 
Princijies,  22.  32.  c. 
Puhlicola,  son  of  St.  Melania  the  Elder, 

and  father  of  St.  Melania  the  Younger, 

21.  31.  z. 


Qnartodecimans   of   the    fifth    century, 
21.  6.  m. 


Repentance,  death-bed,  22.  4.  c. 

Roman  Church.  The  first  rank  con- 
ceded to  the  Bishop  of  Rome,  21.  7. 
n.  he  opposes  tlie  claims  of  the  Pa- 
triarch of  Constantinople,  23.  26.  1. 
his  power  in  the  fifth  century,  23, 
45.  z.  Roman  Liturgy,  23.  32.  p. 
Ecclesiastical  division  of  Rome,  23. 
32.  s.     Roman  Tonsure,  23.  46.  a. 

Ruffinns  of  Aquileia,  companion  of  St. 
Melania  the  Elder,  21.  31.  z.  a  wit- 
ness to  the  Canon  of  Scripture,  22. 
4.  d. 


S. 


Sabbalius,  heretic,  maintains  the  Quai-- 

todeciman  rule,  21.  6.  m. 
Sacrament,  ancient  signification  of  the 

word,  23.  32.  x. 
Scythian,  a  Manichee  teacher,  21.  56.  q. 
Secretaria,  of  the  civil  judges,  22.  14.  p. 

of  the  churches,  23.  55.  f. 
Sermons:  posture  of  the  preacher  and 

audience  respectively,  24.  37.  i. 
Sever ian  of  Gabala,  his  writings,   21. 

9.  o. 
Severus,    Sulpitius,    his    complaint    of 

Episcopal  ambition,  21.  6.  1. 
Shepherd  of  Hermas,  an  ecclesiastical 

book,  22.  4.  d. 
Simony,  in  what  consistnig,   and  how 

punished,  21.  6.  1. 
Sunday :    Councils  sometimes  sate  on 

Sunday,  21.  23.  t. 


T. 


Table,  a  term  used  for  Altar,  22.  7.  k. 

Tapers,  on  what  occasions  used,  22. 
6.  h. 

Tarcalissa-us,  or  Zeno,'  Emperor  of  the 
East,  21.  42.  i. 

TascodrogitcB,  heretics,  24.  55.  k. 

Thessalonica,  Bishop  of,  the  Pope's 
Vicar,  23.  45.  z. 

Thursday,  Holy,  the  season  for  Abso- 
lution, 23.  32.  t. 

TituU,  of  Rome,  23.  32.  s. 

Toledo,  Bishop  of,  his  rank,  23.  45.  z. 

Tonsure,  clerical,  23.  46.  a. 

Treasure,  a  Manichee  work,  21.  56.  q. 

Trent,  Council  of:  its  judgment  on  the 
Apocrypha,  22.  4.  d.  denies  the  ne- 
cessity of  infant  communion,  23. 
28.  n. 

Tribune  and  Notary,  22.  26.  z. 


R. 


U.  &  V. 


Rabbinical    theory    on    the    origin    of      Vestments,  ecclesiastical,  23.  18. 
souls,  23.  17.  f.  Vicarii,  civil  officers,  22.  26.  a. 


INDEX   TO   THE   NOTES.  465 

Vigilantius,  heretic,  does  not  deny  tlie  ■\Y_ 

miracles  at  the  Tombs  of  the  Mar-  ,,r.   ,  .1      •.       /.    ,      ^     , 

tyrs,  22.  5.  f.   why  he  wished  to  con-  ^^  f"'"'  ^"tl'O'-ity  of  the  Book  of,  2^. 
fine   the   Hallehijah    to   Easter,   22.  '"'  ,. 

5.  g.  ^■ 

Visigoths,  22.  1.  a.  Xenociochiiim,  21.  3.  e. 

Ulfiids,  Arian  Bishop  of  the  Visigoths, 
22.  1.  a.  '^• 

Unction,   of  Chrism,   and  of  Mystical  Zeno,  or  Tarcalissseus,  Emperor  of  the 
Oil,  23.  32.  u.  East,  21.  42.  i. 


A  CHRONOLOGICAL  TABLE. 


Condemnation  of  Origen  by  Theophilus,  and  Perse- 
cution of  the  Four  Brothers A.D.  399. 

St.  Chrysostom  opposes  Gainas ;  Accusation  of  An- 
toninus of  Ephesus ;  Letters  of  Pope  St.  Innocent  to 

the  Spanish  Bishops A.D.  400. 

St.  Porphyrius  of  Gaza  at  Constantinople  :  St.  Chrysos- 
tom's  visitation  of  Proconsular  Asia ;  his  difference 
with  Severian,  and  correspondence  with  Theophilus ; 
Council  at  Cyprus  condemning  Origen ;  Arrival  of 
St.  Epiphanius  at  Constantinople      .  .  .  .     A.D.  401. 

First  Council  of  Milevum ;  Crispinus,  Donatist,  at 
Mappala ;  St.  Melania's  return  to  Rome ;  Death  of 
Pope  Anastasius ;  St.  Innocent,  Pope        .  .  .     A.D.  402. 

Death  of  St.  Epiphanius ;  Council  of  the  Oak ;  Second 

Council  against  St.  Chiysostom  ....  A.D.  403, 
Death  of  St.  Nilammon  ;  St.  Chrj'sostom  banished ;  Ar- 
sacius,  Bishop  of  Constantinople  ;  Porphyi'ius,  Bishop 
of  Antioch;  Death  of  St.  Paula;  Decretal  of  Pope 
St.  Innocent  to  St.  Victricius  ;  Council  of  Turin  ; 
St.  Possidius  and  Crispinus ;  Donatist  attack  on 
Maximian  ;  Spes  and  Boniface  ;  St.  Augustine's  Con- 
ference with  Fehx A.D.  404. 

Difference  between  St.  Jerome  and  St.  Augustine  on  the 

Epistle  to  the  Galatians  ....     A.D.  395 — 405. 

Deputation  for  St.  Chrysostom  from  the  West ;   Death 
of  Arsacius ;  Decretal  of  St.  Innocent  to  St.  Exupe- 
rius  ;  Edict  of  Union ;  First  appearance  of  Pelagius' 
heresy  ........     A.D.  405 . 

Atticus,  Bishop  of  Constantinople  ;  Exile  of  St.  Chrysos- 
tom's  friends  ;  St.  Jerome  writes  against  Vigilantius  ; 
Barbarians  in  the  Gauls  ;  Honoratus  of  Thiava  ; 
St.  Augustine's  Conference  with  Pascentius        .         .     A.D.  406. 


A  CHROXOLOGICAL  TABLE.  467 

Death  of  St.  Chrysostom  ;  Defeat  of  Rhadagaisus  .     A.D.  407. 

Death  of  Arcadius  ;  Sedition  of  Calama  ;  Death  of  Stihco     A.D.  408. 
First  siege  of  Rome  by  Alaric  ;  Pelagius  and  Cselestius 
leave  Rome ;  Vandals  enter  Spain  ;  Cassian's  an-ival 

at  Marseilles A.D.  409. 

Alaric  takes  Rome;  St.  Melania,  &c.,  in  Africa;  Pela- 
gius at  Hippo ;  St.  Nilus  of  Mount  Sinai  and  the 
Barbarians  ;  Agapetus  of  Synnada ;  Ordination  of 
Synesius  ;  Foundation  of  the  Monastery  of  Lerins  .  A.D.  410. 
Conference  of  Carthage  ;  Pelagius  at  Carthage  ;  Ex- 
communication of  Andronicus  ;  Council  of  Braga  .  A.D.  411. 
Death  of  Theophilus  ;  St.  Cyril,  Bishop  of  Alexandria  ; 
Second  mission  of  St.  Maruthas  to  Persia;  Council 
of  Cirtha ;  Cselestius  condemned  at  Carthage  :  St.  Au- 
gustine's first  writings  against  the  Pelagians  ;   Goths 

enter  the  Gauls A.D.  412. 

Death  of  the  Tribune  Marcelhnus         ....     A.D.  413. 
St.   Demetrias,   Vii-gin ;     St.   Jerome   begins   to    write 
against    the    Pelagians  ;      End    of    the    schism     of 

Antioch A.D.  414. 

Orosius  in  Africa ;   Conference  at  Jerusalem ;  Council 
of  Diospolis ;    Tlieodorus   of  Mopsuestia,    Pelagian ; 
Discoveiy  of  the  reliques  of  St.  Stephen ;  Restoration 
of  St.  Chiysostom's  name ;    Expulsion  of  the  Jews 
from  Alexandria      .......     A.D.  41.5. 

Laws  on  the  Parabolani ;   Return  of  Orosius,  and  Coun- 
cils at  Carthage  and  Milevum  :  Rehques  of  St.  Stephen 
at  Minorca,  Uzalis,  &c. ;  Decretals  of  St.  Innocent  to 
Decentius  and  others       ......     A.D.  416. 

Pope  St.  Innocent  condemns  Pelagius  ;  Death  of  St.  In- 
nocent ;  Zosimus,  Pope  ;  Confession  of  Faith  of 
Pelagius  and  Ceelestius  ;  Pope  Zosimus  acquits  them  ; 
he  writes  in  favour  of  Pati-oclus  of  Aries   .  .  .     A.D.  417. 

Council  of  Carthage,  May  1 ;  Zosimus  condemns  the 
Pelagians ;  Julian  of  .^culanum.  Pelagian  :  Pinianus 
converses  with  Pelagius  ;  Faustinus,  Papal  Legate  in 
the  case  of  Apiarius ;  St.  Augustine  at  Cfesarea  in 
Mauritania ;  Death  of  Pope  Zosimus ;  Ordination  of 
St.  Germanus  of  Auxerre         .....     A.D.  41 S. 


468  A  CHRONOLOdlCAL  TABLE. 

Boniface,  Pope ;    Sixth   and    Seventh   Councils    of 

Carthage  ;  Death  of  St.  Eustochium        .  .  .     A.D.  419. 

Dispute  on  the  ecclesiastical  jurisdiction  of  lUyria  A.D.  419 — 22. 
Death    of   St.  Jerome ;    Cassian's    Institutions ;    Third 

mission  of  St.  Maruthas  to  Persia     ....     A.D.  420. 

Persecution  in  Persia A.D.  420 — 50. 

Persian   War ;     Constantius,    Emperor ;     Marriage    of 

Theodosius  II.;    Pelagians  condemned  in  the   East; 

Death  of  St.  Mary  the  Egyptian  ....  A.D.  421. 
Death  of  Pope  Boniface  ;   St.  Cselestine,  Pope        .  .     A.D.  422. 

Death  of  Honorius ;  Usurpation  of  John ;   Anthony  of 

Fussala A.D.  423. 

Valentinian  III.,  Emperor;   Cure  of  Paul  and  Palladia; 

St.  Augustine's  Sermons  on  the  Common  Life  ;  Death 

ofAtticus A.D.  425. 


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