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"distressed', because the Mysteries have not been solemnly A. D. 392. celebrated, think that, so far, the Martyrs ought not to be '§ 53. crowned, if they suffer while only Catechumens. If they

are washed by their blood, this prince has been washed by "his piety." He then prays that this prince may not be severed from his father Valentinian and his brother Gratian, and then adds, "Give me the Holy Mysteries', let us pray [Date ma nibus (?) "for his rest with pious affection; give the Heavenly Sacra- sancta mysments, let us follow his soul with our oblations." From teria § 56.] this it is obvious that he pronounced this oration before the celebration of the Holy Sacrifice, as it is still customary on like occasions. He promises to offer it all his life for the two brothers Gratian and Valentinian3.

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Theodosi

for war.

3 § 78-80. Theodosius was already informed of the death of Valentinian, XXXIV. when he received an embassy from Eugenius, proffering peace, us prepares if he would acknowledge him as his colleague'. Nothing was Zos. 4. (c. said of Arbogastes, and no letters were received from him; 55.) p. 776. only some Bishops', who formed part of the embassy, bore Ruff.11.31. witness that he was innocent of the death of Valentinian. Theodosius, after keeping the ambassadors of Eugenius for some time, dismissed them with presents and fair words, but on their departure made active preparations for war; he felt that there could be neither honour nor security in treating with traitors and leaving unpunished the death of the young prince, his brother-in-law. During these preparations occurred several acts of religion. Theodosius sent Eutropius, eunuch of his palace and a confidential person, to bring, if possible, the famous Anchorite, St. John of Egypt, to his Court, or, at least, to consult him about the war, and learn whether Theodosius ought to march against Eugenius or await his attack. So useful had the Emperor found it to Vid. Supr. consult this holy man in the war against Maximus, that he placed the fullest reliance in him.

ch. 12.

Ever since his return to the East, Theodosius had, as at the beginning of his reign, devoted himself to the restoration of the churches to the Catholics', and to the removal 'Ruff.11.19. of whatever obstacles there were to the preaching of the truth, while, at the same time, he abstained from punishing with severity past offences. To the Bishops he was easy of access, admitted them to familiar intercourse, anticipated their

P

i. e. 13th

9. tit. 40. 15.

de Pœnis.

44. 1. de his

qui ad ec-
cles.
4 Ep. 268.
(al. 215.)
[tom. 2.]

A. D. 392. requests, and was extremely liberal in his offerings for the erection or decoration of churches. To prevent, however, abusing the reverence due to religion, he passed a law, on ['31d. Mart. the fifth of March', A.D. 392, forbidding the judges to use March.] as a plea, that a culprit had been snatched from them by the Cod. Th. Clergy'; and another, on the eighteenth of October in the same year, requiring that debtors who to avoid payment, had taken Sanctuary in the Churches should be drawn thence, Ibid. tit. unless the Bishops undertook to pay for them', which we find St. Augustine doing after he had been made Bishop'. In this same year, on the eighth of November, Theodosius passed a law against the Pagans, forbidding any person, in any place whatsoever, to sacrifice to idols, to offer wine or incense to the gods or genius of the household, or to light lamps, or hang up garlands in honour of them. The sacrifice of animals or inspection of their entrails was made high treason. To honour idols by offering them incense, decking trees with fillets, or raising altars of turf, forfeited the house or land, in which the superstition had been practised, to the exchequer. The penalty for sacrificing in a public temple or on another man's property was five-and-twenty pounds of gold, and if in the latter case, the proprietor were an accomplice, he was to pay the same fine. If those, whose duty it was to expose the transgressions of this law, failed to impeach the guilty, they too were liable to punishment; and the magistrates who refused to proceed on such impeachment were, with their officers also, sentenced to a fine of thirty Cod. Th. pounds of gold'. This law is addressed to Ruffinus, the 12. de Pa- Prætorian Præfect of the East, and Consul this year, who is thought to have had considerable share in its enactment, and hence the hatred in which the Pagans held him, as is apparent from Zosimus and Claudian.

16. tit. 10.

gan.

Some months before, on the fifteenth of June, in this year, A. D. 392, Theodosius sentenced every heretic, who had either given or received ordination, to a fine of ten pounds of gold, and declared, at the same time, the place in which it had been performed confiscate. If it had been done without the proprietor's knowledge, the tenant, if a freeman, paid the fine of ten pounds; if a freed man only, or a pauper, he was Cod. Th. bastinadoed and transported". About a month after, there

16. tit.5.21.

de Hæret.

3. de his

relig.

tatio.]

3 lbid.ll. 1.2.

Division

among the heretics. 4Vid.Supra.

6

Hær. Fab.

was a law' addressed to Potamius, Præfect of Egypt, on the A. D. 392. 18th of August [July], sentencing to banishment, all who 'Ibid.tit.4. should disturb the people by disputing about the Catholic qui super Faith in violation of two other laws which prohibited it, [depor[passed A.D. 386 and 3883.] The heretics brought ruin upon themselves by their divisions. XXXV. Dorotheus and Marinus, both Arian Bishops at Constantinople, held separate assemblies. They had quarrelled upon supra. the question, whether God could be called Father, before the ch. 13. existence of the Son3. The party of Marinus, [who main- Socr.5.23. tained the affirmative,] on being joined by the Goths and Soz. 7. 17. their Bishop Selinas, the successor of Ulphilas', received the name of Goths. They were called also Psathyrians, from a Theod. man named Theoctistus, a cake-seller". These were again 4. 4. divided by Agapius, who was made by Marinus Bishop of Pathyropoles.] Ephesus, and formed a new sect called Curtians from a man named Curtius, from whom, because he was a little humpbacked man and like enough a monkey, they were called [ Pithecus.] Pithecians. Many of the Arian ecclesiastics, disgusted with these divisions, returned to the Church. The Eunomians too split on verbal questions, one party following Theophronius', who had studied Aristotle's Logic [partially and super- Socr.5.24. ficially, under Eunomius], and the other following Eutychius. Both perverted the form of Baptism; they baptized not into the Name of the HOLY TRINITY but into the Death of CHRISTS. There was a schism too among the Macedonians, some followed the Priest Eutropius, others Carterius, who held separate assemblies.

The Novatians also were divided'. A Jew named Sab-1 Socr.5.21. Soz. 7. 18. batius had become a Christian of their sect, and was ordained Priest by Martian, their Bishop, at that time, at Constantinople.

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"but one immersion made into the
"death of the LORD, let him be deposed.
"For the LORD said not 'Baptize into
"my death,' but, Go, teach all na-
"tions, baptizing them in the name
"of the FATHER and of the Son and
"of the HOLY GHOST.' Ye, there-
"fore, O Bishops, baptize into the
"FATHER and SON and HOLY GHOST
"according to the LORD's intention
"and our order in the SPIRIT." See
Hooker, Eccl. Pol. bk. 4. ch. 12. § 3.

[' Qu. Pazus.]

A. D. 392. Sabbatius' mode of life wa was disciplined and severe, but he retained some lingering attachment to Judaism, and aspired to the Episcopate. He began to hold assemblies under various pretences. Martian repented of having ordained him and was often heard to say, "It had been better "for me to have laid my hands on thorns, than on that "man's head." At last he held a Council of the Bishops of his sect at Sangarus, a trading town, near Helenopolis in Bithynia. Sabbatius was sent for and questioned about the cause of his discontent. He answered that the decree of the Council of Parus' concerning Easter, was neglected'. Parus' was a village in Phrygia, where some Novatian Bishops had assembled in the reign of Valens, and had decreed, to distinguish themselves more from the Catholics, that the calculation of the Jews should be followed in the celebration of Easter, only with the exception, that it should always be kept on Sunday. The Council of Sangarus, to deprive Sabbatius of his pretence, decreed that each might celebrate Easter, on whatever day he thought best, provided he did not separate from the communion of the rest. This decree was contrary both to the decree of Nicæa" and their own principles, since their plea for separating from the Church, was the preservation of discipline.

XXXVI.

Heresy of

The Aërians also, though they held no peculiar opinions the Aerians, [as distinct from the Arian] touching the Holy Trinity, may be reckoned among the branches of Arianism. Their leader was Aërius, a friend' of Eustathius of Sebaste, with whom he had led an ascetic life. He aspired to the Episcopate and was stung with envy at the elevation of Eustathius to that dignity before himself. Eustathius did all he could to pacify him; he ordained him Priest, committed to his care his

[* συσχολαστής. about A.D. 360.] Epiph.

3

Hær. 75.

[TWXO- hospital', and, as he still murmured, expostulated with him,

τροφεῖον. ]

"The Aëtians in Phrygia held a "Synod in the village of Puza (Qu. "Pazus. Socr. 5. 21.) and decreed that "the Passover should be celebrated "according to the Jewish reckoning. "On the strength of this decree, Sab"batius led astray many of the inhabit"ants of Constantinople who to this day "are called Sabbatians." Ex Libell. Synod. (vid. Mans. 3. p. 451. et ap. Fabric. Bibl. Græc. tom. 11. p. 185. § 68.) drawn up cire. A.D. 860. Cote

lerius (Not. ad cap. 59. Johan. Damase. de Hæres. Vid. Eccles. Græc. Monument.) substitutes "Novatians" for Aëtians, from Soc. 4. 28. Soz. 6. 24. The date of the Synod was probably A. D. 375.

u The determination of the Festival of Easter does not occur among the Canons of Nicæa as they are come down to us, but see Bingham, bk. 20, ch. 5. § 3. and Gieseler, vol. 1. §§ 52, 57.

caressed him and menaced him by turns, but all in vain. A. D. 392. He quitted the hospital, and was followed by a multitude of men and women. Denied entrace into the churches, towns, and villages, they assembled in woods, caves, and in the open fields, and might sometimes be seen covered with snow. Aërius was living at the time St. Epiphanius wrote his Treatise on Heresies', but his sect is spoken of by St. Augustine, in [ A. D. 374-6.] his work on the same subject, as still existing, A. D. 4282. Hær. § 53. Aërius held all the errors of Arius, with the addition of [tom. 8. p. 18.] others, which may be reduced to three principal ones: 1. That there is no difference between a Bishop and a Priest; 2. That it is useless to pray for the dead; 3. That it is useless to fast or to observe the festivals, even Easter, as though to do so were to return to Judaism. St. Epiphanius speaks of his heresy as of something absurd to madness. He [3 pariwdijs refutes him mainly by the tradition and consent of all the ἤπερ καταChurches. "The order of the Episcopate begetteth Fathers to orάoEWS ÅV"the Church; the order of Priesthood cannot beget Fathers, θρωπίνης.] "but by the laver of Regeneration it begetteth children to the "Church," the former, namely, by Ordination, the latter, by Baptism. "The Priest has not received the right and appointment to lay on hands." The Aërians perverted the sense of [* xipolecertain passages, in which St. Paul seems to use indifferently, χειροτοthe names of Bishop and Priest. St. Epiphanius replied, veiv.] that while the Church was yet in its infancy, the Apostles established sometimes, Bishops and Deacons, without Priests, sometimes Priests and Deacons, without Bishops, according to the condition of the place and the fitness of the persons.

μᾶλλον

σίαν τοῦ

Retreat of

tine.

In Africa, St. Augustine persevered in his resistance to the XXXVII. Heretics, and more particularly, the Manichees, who contri- St. Augusbuted to their own ruin by their divisions. On the return of St. Augustine and Alypius to Africa, they were received into the house of Innocentius, who had been an advocate' in the [exadvotribunal of the Vicar of the Præfecture. His household, as well as himself, was most religious". He had long been fecture.] under the care of the physicians for a number of ulcers, c. 8. § 3. and had submitted to a painful operation, in which one part p. 663.]

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catus vica

riæ præ

6 De Civ.22.

[tom. 7.

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