T. CHAP. accompanying grace, by which you may run the way of righteousness; and following grace, by which you may reach the heavenly kingdom," In the epistle to Venantia, concerning Repentance*, he steers in the middle course between presumption and despair, invites all men of every age. to repent and be converted, under the confident expectation of acceptance with God through Jesus Christ, and mentions our Lord's parable of the different hours in which labourers are brought into the vineyard, as an argument that no time is fixed to debar the returning sinner. Jesus would not have come to save the lost in this last age of the world, if human wickedness was ever too strong for divine mercy and goodness. He observes, that the great defect of Judas in his repentance lay in this, that he had no faith in that blood which he had betrayed. He quotes pertinent scriptures, and, to comprehend in one nervous sentence the whole subject, he says †, "A ΤΟ A salutary conversion is two-fold; it is when repentance leaves not him who hopes in the divine favour, nor hope deserts the penitent; and it is evidenced by this, if a man with his whole heart renounce his sin, and with his whole heart place his hope of forgiveness in God. For sometimes the devil takes away hope from the penitent, sometimes repentance from him who hopes. In the first case he overwhelms the man whom he burdens, in the second he throws down him whom he sets at ease. -Hear his testimony to the mystery of the Gospel. "The only begotten God so loved human nature, that he not only freed it from the power of the devil, but also placed it at the right hand of the Father in himself above all good angels."
99 In his epistle concerning the baptism of a dying negro, who had given previous proofs of sincerity, while he was a' catechumen, but in the time of bap, tism itself was senseless and incapable of professing + Ch. V. * Ep. 7. 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. 13.512 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*........ ני 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 Churcht. De Verit. Præd. B. I. C. XIV. CHA P. II. THE STATE OF THE CHURCH IN OTHER PARTS OF JUSTIN, INCLUDING THE LIFE OF CÆSA- CHAP. IN the beginning of this century, Alaric king of II. the Visigoths reigned at Toulouse, and was sovereign 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 discipline, 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 general, was the ancient provision for the maintenance 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 competents on the same day, a week before Easter. All such laymen 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. 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 canon. He 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 thein 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 usagés. 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. |