VI.

his faith; he endeavours to obviate the doubts of CENT. those who were afraid lest his incompetency should prevent his salvation. There are two points observable in this epistle, one is the custom of the Church in presenting infants to baptism, the other is, that however rapid the progress of superstition had been in the time of Fulgentius, yet the most destructive superstitions, and those which are directly subversive of Christian faith and purity, both in doctrine and practice, were as yet unknown. He assigns as a reason for not baptizing the dead, that sins are irremissible after the separation of the soul from the body. He supports his opinion with the declaration of the Apostle, that we must be judged according to the things done in the body. Nothing can be more conclusive against the pernicious doctrine of purgatory.

I observe farther that he uses the word "to justify" in the same sense in which Augustine does; nor does the true idea of the word seem to be recovered by the Christian world till the days of Luther*.

He speaks of the evils of the Pelagian heresy, and describes the strength and ability given to Augustine against it, and strongly recommends the writings of that father to the Christian world, as containing a more copious instruction of divine grace, than had been known some time before, though the doctrine itself, he contends, had ever been held in the Church †.

De Verit. Præd, B. I. C. XIV. + Ibid. B. II. C. XVIII.

CHAP. II.

THE STATE OF THE CHURCH IN OTHER PARTS
OF THE ROMAN EMPIRE, TILL THE DEATH

OF JUSTIN, INCLUDING THE LIFE OF CÆSA-
RIUS.

CHAP. IN the beginning of this century, Alaric king of
II. the Visigoths reigned at Toulouse, and was so-
vereign of a kingdom on the confines of France and
Spain, though afterwards, by the victorious arms
of the Franks, the Visigoths were confined to the
latter country. Most of his subjects were of the
general Church, and he himself was an Arian; yet
he treated them with great humanity, and gave leave
to the bishops of his kingdom to meet together at
the city of Agde. Twenty-four bishops assembled,
the president of whom was Cæsarius, bishop of Arles.
They made a number of canons, relating to disci-
pline, two or three particulars of which may be
mentioned. "All clergymen who serve the Church
faithfully shall receive salaries proportionable to
their services." This rule, so simple and ge-
neral, was the ancient provision for the main-
tenance of pastors. But, by another canon of
this council, clergymen are allowed, provided they
have the bishop's leave, to reserve to themselves the
revenues of the Church, saving its rights, but
without the power of giving away or alienating any
part; and here is the origin of benefices.
"In all

Churches the creed shall be explained to the com-
petents on the same day, a week before Easter.
All such layinen as shall not receive the communion
three times a year, at the three great festivals ‡,
*Fleury, B. XXXI. 1. Vol. IV.

Who seem to have been those who applied for baptism.
Christmas, Easter, and Whitsuntide.

non.

VI.

shall be looked on as heathens. Oratories may be CENT. allowed in the country to those who live at a great distance from the parish-churches, for the ease and convenience of their families; but they must appear at their parish-churches on certain solemn festivals." This last rule showed at once a regard for parochial order and for the instruction of the people*. The next is equally laudable: "Lay-men are ordered to remain in the Church, till the blessing is pronounced." Cæsarius was very zealous against the abuses meant to be rectified by this caHe observed one day some persons going out of the Church to avoid hearing the sermon, "What are you about, my children? cried he, with a loud voice, where are you going? Stay, stay for the good of your souls. At the day of judgment it will be too late to exhort you.' This just and charitable zeal prevailed at length; but he was often obliged to cause the Church-doors to be shut, after the Gospel was read, to prevent the impious practice. His people were however reclaimed, and they repented by degrees. There are still extant two of his sermons on this subject. Mankind in all ages are apt to be weary of God's word; there were however pastors in the western Church, who served for charity, and not for lucre. Another canon deserves. to be mentioned. It forbad auguries, and divinations, and the opening of the Scriptures with a view to make an omen of the first words that offered. We have seen, that Augustine had opposed this lastmentioned superstition. Here it was forbidden under penalty of excommunication. Yet it still prevailed. I see the African schools, virtuously but unsuccessfully, struggling against the increasing darkness and superstition.

* The union of these two in just proportion gives a perfect idea of good discipline. It would be well if similar care were taken for many places in our own country, far distant from parish-churches.

Cæsarius had spent some part of his youth in the famous monastery of Lerins*. Hearing afterwards that he was actually designed to be made bishop of Arles, he hid himself among the tombs. But he was taken out thence, at the age of thirty, was appointed bishop, and continued in that Church above forty years. He delighted in singing, and as he found the laity were apt to talk in the Church, while the clergy were singing, he induced the laity to join with them in psalmody; and, in a sermon still extant, he exhorts them to sing with their hearts, as well as their voices. In another sermon he exhorts them to throw off all distracting thoughts, before they prostrate themselves for prayer. Whoever, says he, in his prayers, thinks on a public place of resort, or the house he is building, worships that place or that house." He directs them also not to be content with hearing the Scriptures read in the Church, but to read them also at home.

This holy man gave himself entirely to reading and preaching. He preached on all Sundays and holidays. If he was himself hindered from preaching, he caused his own sermons, or those of Augustine, whom he highly revered, or those of Ambrose, to be read by other ministers. His style was plain, and adapted to common capacities. He entered into practical particulars, searched the consciences of his hearers, and severely reproved idolatrous and superstitious usages.

He was once, by calumny, ejected from his Church; but Alaric, his sovereign, on the discovery of his innocence, restored him. He was exposed to similar sufferings afterwards; but was again delivered, and amidst the confusions of the times distinguished himself exceedingly by acts of mercy. He died in the year 542, universally lamented.

This little island, which we have had repeated occasion to mention, is now called St. Honorat, is close to the French coast, and lies between Nice and Toulon.

In the mean time the cause of Arianism was gradually declining, partly by the progress of the Franks, and partly by the influence of Sigismund, king of Burgundy, who succeeded his father, Gondebaud, having been brought over to orthodoxy by Avitus, bishop of Vienne, a year before.

Sigismund, king of the Burgundians, having been induced to put to death his son Sigeric by the calumny of his second wife, and finding afterwards his error, repented in great bitterness, and besought God to punish him in this life and not in the next. His prayer seems to have been heard; for, in the Sigismund year 523, he was attacked by Clodomir, king of the slain. Franks, the successor of Clovis, and was afterwards A. D. slain with his wife and children. Clodomir himself 523. was soon after slain in Burgundy, and his three sons were brought up by Clotilda, the widow of Clovis, their grandmother.

Such was the state of the Church of Christ in France during the former part of this century. In Italy, some degree of genuine piety may be presumed to have still existed, though I have no interesting particulars to record. If we turn our eyes to the East, the prospect is far more disagreeable. Factions and feuds, heretical perversions and scandalous enormities fill up the scene. Under the emperor Justin, Christianity began at length to wear a more agreeable aspect in some respects, and peace and good order, in external things at least, were in a measure restored. In the year 522 Zamnaxes, king of the Lazi, a people who inhabited the country anciently called Colchis, being dead, his son Zathes repaired to Constantinople, telling the em- Zathes peror that he was desirous of receiving the Gospel, comes to and of relinquishing the idolatry of his ancestors. nople. They had been vassals to the king of Persia, and had A. D. been obliged to perform sacrifices after the Persian 522. mode. He put himself therefore under the protection of Justin, and desired to receive the crown from his

Constanti