Chapter M: Aurelius, Eleutherius, Commodus (6)

_Ursacius_ and _Valens_ first abjured, or rather pretended to abjure,
their Errors at _Milan_, before the Council, that at this Time was
sitting there. From _Milan_ they repaired to _Rome_, and there abjured
anew their Errors, in the Presence of _Julius_, and the whole _Roman_
Church. Here _Baronius_ observes, _that as this was a Matter of too
great Moment to be finally decided by the Council of_ Milan, _though
the_ Roman _Presbyters were present, they sent them to_ Julius, _that
they might abjure their Errors in his Presence, agreeably to the
antient Custom of the Catholic Church_; viz. _that eminent Heretics
should abjure their Heresies only at_ Rome[N13.1]. But, in the first
Place, they were not sent by the Council; but went to _Rome_ of their
own Accord, as _Osius_ assures us, in express Terms, _Illi ultre Romam
venerunt_[N13.2]. In the second Place, the Matter was finally
determined by the Council of _Milan_; for the Council received their
Recantation, and restored them to the Communion of the Church. And
what else was to be done? what else could _Julius_ do? But if the
Matter was finally determined by the Council, what could induce them,
says _Baronius_, to travel to _Rome_, and abjure anew their Heresy
there? The Answer is obvious: They had imposed upon the Council by a
pretended Abjuration, and went to _Rome_ to impose, in like manner, on
_Julius_, and obtain by that means his Communion; which they did
accordingly, notwithstanding his _Infallibility_. Besides, as both
_Athanasius_ and his Enemies had referred their Cause to the
Arbitration of _Julius_, he was the fittest Person to receive the
Retraction of the false Evidence, which they had formerly given. As to
the Custom, mentioned by _Baronius_, that _eminent Heretics should
abjure their Heresies only at_ Rome, no Man can be so little versed in
Ecclesiastical History as not to know, that no such Custom ever
obtained in the Catholic Church. Not to recur to more antient Times,
the _Arian_ Bishops, that is, Bishops guilty of the same Heresy as
_Ursacius_ and _Valens_, abjured their Errors before the Council that
was held at _Jerusalem_ in 335. There they renounced their Heresy;
there they were all restored to the Communion of the Church, without
going, or offering to go, to _Rome_. And many of those Bishops were
surely more eminent Heretics than either _Ursacius_ or _Valens_.

Footnote N13.1:

Bar. ad ann. 350. n. 23.

Footnote N13.2:

Apud Ath. ad Solitar.

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-----

Footnote 671:

Buch. p. 273.

Footnote 672:

Concil. tom. 2. p. 527.

Footnote 673:

Bar. ad ann. 337. n. 67.

Footnote 674:

Blond. decret. p. 451.

Footnote 675:

Athan. apol. 2. p. 741-745.

Footnote 676:

Id. ib.

Footnote 677:

Id. ib. Socr. l. 2. c. 15. Soz. l. 3. c. 8.

Footnote 678:

Athan. ib. p. 744. & ad Solit. p. 816.

Footnote 679:

Id. ib. p. 748.

Footnote 680:

Idem ib. Hil. frag. p. 26.

Footnote 681:

Id. ib. p. 750.

Footnote 682:

Epiph. 72. c. 4.

Footnote 683:

Vide Petav. dog. t. 2. l. 1. c. 13. Hilar. de Trin. l. 7. p. 46.

Footnote 684:

Socr. l. 2. c. 15.

Footnote 685:

Soz. l. 3. c. 8.

Footnote 686:

Athan. ap. 2. p. 739.

Footnote 687:

Id. ib. p. 740-749. & ad Solit. p. 816. Soz. l. 3. c. 8. Euseb. l. 6.
c. 43. Hil. frag. p. 25.

Footnote 688:

Athan. ib. p. 740-753.

Footnote 689:

Athan. ib. p. 761. Socr. l. 1. c. 20. Hil. frag 2. p. 7. Soz. l. 3. c.
12, &c.

Footnote 690:

Athan. ib. p. 767.

Footnote 691:

Athan. ad Solit. p. 819. Hil. frag. 2. p. 22.

Footnote 692:

Athan. ib. p. 766. & ad Sol. p. 820. Theod. l. 2. c. 6. Hil. frag. 1.
p. 18.

Footnote 693:

Athan. ib.

Footnote 694:

Id. ib. p. 767.

Footnote 695:

Hil. frag. 1. p. 15, 16.

Footnote 696:

Id. ibid.

Footnote 697:

Blond. prim. p. 106.

Footnote 698:

Concil. t. 2. p. 652.

Footnote 699:

In decret. Greg. l. 2. tit. 28. c. 11.

Footnote 700:

Theodoret. l. 2. c. 15.

Footnote 701:

Soz. l. 3. c. 11.

Footnote 702:

Concil. l. 4. p. 825.

Footnote 703:

Ath. apol. 2. p. 271. & ad Sol. p. 820.

Footnote 704:

Idem ad Sol. p. 822. Ruf. l. 1. c. 19. Theod. l. 2. c. 6.

Footnote 705:

Socr. l. 2. c. 23.

Footnote 706:

Athan. apol. 2. p. 770.

Footnote 707:

Ath. ad Solit. p. 826. & Apol. 2. p. 776. Hil. frag. 1. p. 24-26.

Footnote 708:

Buch. cycl. 267. 273.

Footnote 709:

Idem ib.

Footnote 710:

Bolland. 12 Apr. p. 86. n. 14.

Footnote 711:

Bed. martyr. p. 83.

Footnote 712:

Leont. sect. 8. p. 526.

Footnote 713:

Evagr. l. 3. c. 31.

Footnote 714:

Gen. c. 2.

Footnote 715:

Leont. ib.

Footnote 716:

Bona lit. 1. c. 9. p. 64.

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CONSTANTIUS, LIBERIUS, JOVIAN, JULIAN, _Thirty-fifth_ BISHOP _of_ Rome. VALERIAN.

[Sidenote: Year of Christ 352. Liberius _his own Panegyrist_.]

_Liberius_ was chosen on the 22d of _May_ 352. in the room of _Julius_[717]. He had trampled under-foot (to use his own Terms) all worldly things, to observe the Gospel, and obey the Dictates of his Faith. He had been employed, before his Election, in several Ecclesiastical Ministries, and discharged them with Reputation, though he was not conscious to himself of having ever done the least Thing for the sake of Praise and Glory. He was at last raised to the Episcopal Dignity, but much against his Will, as he calls God and the Church to witness. He protests, that it was his ardent and only Wish, that he might keep himself pure and undefiled in the Administration of his new Dignity, that he might inviolably maintain and defend the Faith, which he had received from his illustrious Predecessors, among whom were many Martyrs[718]. [Sidenote: _No easy Matter to form a true Idea of his Character._] Were we to judge of his Conduct from his Words, we should equal him to the best of his Predecessors; but there appears, throughout his whole Administration, such an odd Mixture of opposite Qualities, that it is no easy Matter to form a true Idea of his Character: at one time we shall find him bold, intrepid, and inflexible; at another timorous, faint-hearted, and compliant; insomuch that one can hardly conceive him to be the same Man. The latter Qualities he betrayed in the very Beginning of his Pontificate, by separating himself from the Communion of _Athanasius_. _Constans_, the great Support of the Orthodox Party, being murdered, and _Constantius_ upon the Point of becoming Master of _Rome_, by a complete Victory he had gained over the Two Brothers _Magnentius_ and _Decentius_, the _Eusebians_ thought this a proper Juncture to try whether the Fear of that Prince had not rendered _Julius_ somewhat more tractable. For _Constantius_ was more incensed than ever against _Athanasius_, being assured by the _Eusebians_, to whom he gave an intire Credit, that he had influenced his Brother to threaten him with a Civil War[719]. [Sidenote: _The_ Eusebians _write a second Letter to_ Julius _against_ Athanasius:] They writ therefore to _Julius_ a second Letter, filled with new Complaints and Calumnies against _Athanasius_; but _Julius_ dying in the mean time, their Letter, together with another to the same Purpose from the _Arians_ of _Alexandria_, was delivered to _Liberius_, who caused them both to be publicly read in a full Assembly of the People, and in the Council, which was then sitting at _Rome_[720]. [Sidenote: _which is answered by_ Liberius:] His Answer to these Letters has not reached our Times; but a Copy of the Letter, which he writ on that Occasion to _Athanasius_, has, to his eternal Disgrace, been transmitted to us, among the Fragments of _Hilarius_ Bishop of _Poitiers_. [Sidenote: _who summons_ Athanasius _to_ Rome.] In that Letter he summons him to appear forthwith at _Rome_, to clear himself there of the heavy Accusations brought against him; and threatens to cut him off from the Communion of that Church, if he refused to comply with the Summons[721]. With this Letter he dispatched Three of his Presbyters, _Lucius_, _Paulus_, and _Ælianus_; strictly injoining them, by all means, to prevail upon _Athanasius_ to repair, without Delay, to _Rome_[722]. This Conduct, so very different from that of his Predecessor, was, no doubt, owing to the Dread he was in of the Emperor _Constantius_, by this Time probably Master of _Rome_, and all _Italy_; for what else could tempt or induce him to act so preposterously? Be that as it will, _Athanasius_ was greatly surprised and concerned to find himself so unworthily treated and threatened by the Bishop of _Rome_; but did not think himself, on that Account, obliged to abandon his Flock. He remained therefore in _Alexandria_; but begged his Collegues in _Egypt_ to write in his Favour to the Pope; which they did accordingly. [Sidenote: Liberius _communicates with the_ Arians, _and excommunicates_ Athanasius.] But _Liberius_ wanted to ingratiate himself with the _Arians_, and, by their means, with the Emperor; and therefore, without any Regard to the Testimony of the Orthodox Bishops, or the known Innocence of the oppressed _Athanasius_, he writ to the _Eusebians_, acquainting them, that he communicated with them; but, as to _Athanasius_, he had cut him off from his Communion, and from that of his Church[723]. [Sidenote: _His Letter to them not supposititious._] _Baronius_[724], and after him the _Benedictines_, in their last Edition of the Works of _Hilarius_ and _Athanasius_[725], maintain this Letter of _Liberius_ to have been forged by the _Arians_, and inserted into the Works of _Hilarius_. But they allege no convincing Reason why the other Pieces, among which it has been conveyed to us, should be admitted as genuine, and this alone rejected as supposititious. _Athanasius_, indeed, never reproached the Bishop of _Rome_ with his scandalous Conduct, as they observe; but may not that be ascribed to his Moderation? The more, as he was sensible, that _Liberius_ acted thus not out of Ill-will, but Fear. As to the want of Connexion between that Letter and the Pieces preceding and following it, I should not have expected such an Objection from any who had ever perused the Fragments of that Writer, which every one knows to have been patched together without any Regard to Time or Order[N14].

-----

Footnote N14:

Thus the very Letter of _Liberius_ is put in the Place where the
Letter of the Council of _Sardica_ to the Emperor _Constantius_ ought
to have been, as is manifest from what is said immediately before it.
A few Lines after, instead of the Letter from the Council of _Egypt_
to _Liberius_, which _Hilarius_ promises, we find one from _Liberius_
to the Bishops of _Italy_, written after the Death of _Constantius_
upon a quite different Subject. What comes immediately after the
Letter of _Liberius_ to the _Eusebians_, ought, in all Likelihood, to
have been placed after the above-mentioned Letter of the Council of
_Sardica_ to _Constantius_: for to me it appears no less improbable
than it does or can do to _Baronius_[N14.1], that _Hilarius_, a most
zealous Stickler for the Orthodox Faith, should approve of the Pope’s
scandalous Letter, tending utterly to subvert it, and express his
Approbation in these Terms; _What is there in this Letter that is not
holy? What is there that does not proceed from the Fear of God?_
However, I cannot conclude, and much less demonstratively, with the
Annalist, that the Letter has been forged by the _Arians_. All I think
can be inferred from thence is, that the Letters, like most other
Pieces there, have been misplaced; and that the above-mentioned Words
of _Hilarius_ ought to be put after the Letter of the Council to
_Constantius_, and not after that of _Liberius_ to the _Arians_.

Footnote N14.1:

Bar. ad ann. 352. n. 13.

-----

[Sidenote: _The Council of_ Arles.]

In the mean time _Constantius_, now in quiet Possession of the whole Empire by the Death of _Magnentius_, who, after his Defeat, had laid violent Hands on himself, summoned a Council to meet at _Arles_. At this Council _Liberius_ did not assist in Person, but by his Legates, _Vincentius_ Bishop of _Capua_, and _Marcellus_ Bishop of _Campania_, who, together with some others, had been sent by _Liberius_ some time before to meet the Emperor at _Arles_, and beg him in the Pope’s Name to assemble a Council at _Aquileia_[726]. As the Bishop of _Capua_ was a Man of great Parts, and long Experience, _Liberius_ reposed an intire Confidence in him, not doubting but he would maintain the Dignity of his Legation, and support the Innocency of _Athanasius_ with that Firmness which he had shewn on several other Occasions [N15].

-----

Footnote N15:

For _Liberius_, ashamed of what he had done against _Athanasius_, not
only readmitted him soon after to his own Communion, but with great
Zeal undertook his Defence.

-----

As the Council consisted chiefly of _Arians_, their great Point in view was, to extort from the _Italian_ Bishops a solemn Condemnation of _Athanasius_. [Sidenote: _The Emperor’s Edict._] This therefore was in the first place proposed in the Council; and, because the orthodox Bishops would not consent to it, an Edict was issued by the Emperor, sentencing all those to Exile who should refuse to sign the Condemnation of _Athanasius_[727]. [Sidenote: _The Pope’s Legates sign the Condemnation of_ Athanasius.] The boasted Firmness and Constancy of _Vincentius_ were not Proof against such a Trial. He did all that lay in his Power to divert the Emperor from the Execution of a Decree utterly inconsistent with the Liberty of a Council; but finding him deaf to all Remonstrances, he began to capitulate, offering to sign the Condemnation of _Athanasius_, on condition the _Eusebians_ signed that of _Arius_, and publicly abjured his Doctrine. This he thought would be some Alleviation of his Guilt, and therefore the Proposal which he had made by Word of Mouth he gave in Writing to the Heads of the _Arian_ Faction, signed by himself and his Fellow-legates. But the _Arians_, too well acquainted with their Weakness to grant them any Terms, peremptorily insisted upon their condemning _Athanasius_, and referring the Cause and Doctrine of _Arius_ to a more proper Juncture. _Vincentius_ and his Collegues, finding the Enemies of _Athanasius_ thus inflexible, and, on the other hand, determined at all Events to keep their Bishopricks, and avoid the Hardships of a painful Exile, complied at last, and _yielded to the troublesome Times_, to use their softening Expression[728]. They were the more inexcuseable, as they had before their Eyes the Example of a great Prelate, whose Constancy was proof against all the Threats and Menaces of a provoked Prince. This was the celebrated _Paulinus_ Bishop of _Treves_, who, after perusing the Formulary, drawn up by the _Eusebians_, to be signed by him and the other Bishops, rejected it with the utmost Indignation, declaring that nothing they could do should ever induce him to betray the Truth, and his own Conscience, by setting his Hand to such a scandalous Piece. The _Eusebians_ left no Art unattempted to gain him, as they had done the Pope’s Legates, but finding he was a Man of a quite different Disposition, and despairing of being ever able to prevail upon him either by Hopes or Fear, they at last had recourse to the Emperor, who, putting his Decree in Execution, sent him into Exile; and in order to tire out his Patience, ordered him to be constantly conveyed from one inhospitable Place to another. [Sidenote: _The glorious Behaviour of_ Paulinus.] But in every Place _Paulinus_ was the same, the Conscience of his suffering for the sake of Justice enabling him to bear, not only with Patience, but Chearfulness, the inexpressible Hardships he underwent[729]. He died in _Phrygia_ in the Fifth Year of his Exile[730], that is, in 358. But his Body is supposed to have been discovered in a Church of his Name at _Treves_, in the Year 1071[731]. How and when it was conveyed thither, let those inquire who adore it.

To return to _Liberius_, he was so sensibly affected with the Fall of _Vincentius_ and his Collegues, that he wished for an Opportunity of losing his Life in so good a Cause, and washing out with his Blood the Stain which the scandalous Conduct of his Legates had brought upon his Character[732]. Thus he expresses himself in the Letter, which he writ on that Occasion to the great Friend of his See _Osius_[733]. However, in the Height of his Affliction, he found great Relief in the Courage and Steadiness of _Cæcilianus_ Bishop of _Spoleto_, of _Eusebius_ Bishop of _Vercelli_, and of _Lucifer_ Bishop of _Cagliari_ in _Sardinia_. The latter advised the Pope to demand of the Emperor another Council, and generously took upon himself to go to _Arles_, where _Constantius_ then was, and make that Demand. _Liberius_ readily accepted his Offer, and named _Pancratius_ and _Hilarius_ for his Collegues, the one a Presbyter, the other a Deacon of the Church of _Rome_. [Sidenote: Liberius _writes to the Emperor for another Council_;] By these he writ an excellent Letter to the Emperor, wherein, with the Liberty that became a Catholic Bishop, but at the same time with all the Respect that is due from a Subject to his Sovereign, he justifies his Conduct in the Defence of _Athanasius_, lays open the Arts and Views of the adverse Party, and begs that a new Council might be assembled, there being no other Means to put a Stop to so many Evils, and restore Peace and Tranquillity to the Catholic Church[734]. At the same time _Liberius_ writ to _Eusebius_ Bishop of _Vercelli_, and _Fortunatianus_ Bishop of _Aquileia_, intreating them to assist his Legates with their Advice, and even with their Presence, should it be thought necessary. The Three Legates, on their Arrival at _Vercelli_, in their Way to _Arles_, were not only kindly received, but joined by _Eusebius_, who repaired with them to the Emperor. [Sidenote: _which is granted, and assembles at_ Milan.] As the _Arians_ were no-ways averse to the Proposal, nay, had even solicited the Emperor to convene a new Council, the Request of the Legates met with no Difficulty; so that a Council was appointed to meet at _Milan_, where it met accordingly in the Beginning of the Year 355[735]. We are told, that it consisted of Three hundred Western Bishops, and that from the East there came but very few[736]. But _Constantius_ and his Army may be said to have supplied their room. For the Council no sooner met, than the Emperor absolutely insisted upon their signing the Condemnation of _Athænasius_, and an Edict, containing the chief Tenets of _Arius_, which had been published in his Name. But in this Attempt he met with a vigorous Opposition from _Dionysius_ Bishop of _Milan_, _Eusebius_ of _Vercelli_, _Lucifer_ of _Cagliari_, and the Two other Legates, _Pancratius_ and _Hilarius_; which provoked him to such a Degree, that he was upon the Point of commanding them to be executed upon the Spot as Rebels. [Sidenote: _Some Bishops banished._] But, upon second Thoughts, he contented himself with sending them into Exile, _Dionysius_ into _Cappadocia_, or _Armenia_, where he died a few Years after, _Eusebius_ to _Scythopolis_ in _Palestine_, and _Lucifer_ to _Germanicia_ in _Syria_. To what Place _Pancratius_ and _Hilarius_ were confined, we know not; but the latter was most cruelly whipped before he was banished[737]. As for the other Bishops, I shall only say, with _Ruffinus_[738], that, out of Three hundred, _Dionysius_, _Lucifer_, and _Eusebius_, alone shewed a Firmness and Intrepidity becoming Men of their Rank and Dignity. Among the rest _Fortunatianus_ Bishop of _Aquileia_ signed the Condemnation of _Athanasius_; which greatly added to the Grief and Concern of _Liberius_, who, till that Time, had entertained the highest Opinion of him.

And now _Constantius_ had the Satisfaction of seeing _Athanasius_ condemned by the far greater Part of the Western Bishops. But the Bishop of _Rome_ still declared openly in his Favour, and did all that lay in his Power to gain others to his Party. [Sidenote: Constantius _endeavours in vain to gain_ Liberius;] To deprive him therefore of so powerful a Protector, the Emperor resolved to spare no Cost nor Labour. With this View he dispatched to _Rome_ the Eunuch _Eusebius_, his great Chamberlain, with rich Presents in one Hand, and a threatening Letter in the other: but with an invincible Firmness _Liberius_ withstood both; so that the Eunuch, who was himself a sworn Enemy to _Athanasius_, returned to Court baffled and disappointed; and there, by the Account he gave of his unsuccessful Embassy, added new Fuel to the Fire, which burnt already with great Violence. The Emperor, who pretended to govern the Church no less despotically than he did the State, transported with Rage at the stout Opposition he met with from the Bishop of _Rome_, immediately dispatched an Order to _Leoncius_, Prefect of that City, injoining him to apprehend _Liberius_, and send him under a strong Guard to Court. [Sidenote: _who is sent Prisoner to_ Milan.] Pursuant to this Order, _Liberius_ was seized in the Night-time, lest the People, by whom he was greatly beloved, should attempt his Rescue, and conveyed to _Milan_, where the Court then resided[739]. Soon after his Arrival he was brought before the Emperor, when, undaunted and unawed by the Presence of so great a Prince, he spoke with all the Liberty of an Apostle, and with all the Eloquence of a great Orator[740]. [Sidenote: _His Interview with the Emperor._] At this Interview were present _Eusebius_ the Eunuch, and _Epictetus_ Bishop of _Centumcellæ_, now _Civita Vecchia_, who, for his ready Compliance with the Emperor’s Will, had been raised by him to great Preferments[741]. The latter told _Liberius_, when he had ended the excellent Speech he made before the Emperor, That he had indeed expressed great Zeal for the Purity of the Faith, and the Liberty of Councils; but the Whole was mere Mummery; and that he only wanted to be looked upon by his Party as a Person of some Significancy, and to brag among the Senators, on his Return to _Rome_, that he had had the Honour to dispute with the Emperor[742]. The Eunuch too thought he must speak, but it was only to betray his Ignorance; for he reproached _Liberius_ with defending _Athanasius_, who had been condemned, he said, as an Heretic, by the Council of _Nice_[743]. As for _Constantius_, the only Reply he made to the Reasons alleged by _Liberius_ in favour of _Athanasius_, and the Faith of _Nice_, was, That the wicked and impious _Athanasius_, as he styled him, had been condemned by the whole World; that, by his arrogant Conduct, he had provoked all Mankind, and himself in particular, by constantly stirring up his Brother against him; that therefore he looked upon the Defeat of _Magnentius_ and _Sylvanus_, who had attempted to bereave him of his Crown, as less important to him than the deposing and condemning of a Man, by whom he had been so highly injured[744]. In answer to this, _Liberius_ begged, that, of all Men, he would not chuse Bishops for the Instruments of his private Revenge. _Constantius_ made no Reply, but only told him, that he must either sign the Condemnation of _Athanasius_, or be sent into Exile; and that he allowed him Three Days to deliberate which of the Two he would chuse. [Sidenote: _His Steadiness._] _Liberius_ answered, with great Intrepidity, that he had already chosen, and was resolved; that in Three Days he should not change his Resolution; and therefore the Emperor might send him that Minute to what Place soever he pleased[745]. The Three Days were not yet expired when the Emperor sent for him anew to Court, hoping the Fear of Banishment had softened him, as it had done most others, into a Compliance. But he found him unalterably fixed in the same Resolution; and therefore, despairing of being ever able to succeed in his Attempt, he ordered him to be conveyed forthwith to _Berœa_ in _Thrace_[746]. [Sidenote: _He is banished to_ Berœa _in_ Thrace.] _Liberius_ had not yet left the Palace, when the Emperor sent him a Present of Five hundred Pieces of Gold to defray his Charges: which he sent back by the same Person who brought them, saying, that the Emperor might want Money to pay his Troops. The like Sum was sent him by the Empress _Eusebia_; which, with the same Answer, he desired might be conveyed to the Emperor, adding, that if he knew not how to employ that Sum better, he might bestow it on _Epictetus_, or _Auxentius_ the _Arian_ Bishop of _Milan_, who would be very thankful for it[747]. He left _Milan_ Three Days after, and set out for the Place of his Exile. His Fate was no sooner known at _Rome_, than the Clergy, assembling the People, bound themselves by a solemn Oath, in their Presence, not to acknowlege any other for their Bishop so long as _Liberius_ lived[748].

[Sidenote: Felix _is chosen in his room._]

_Liberius_ being thus driven from his See, another was placed on it in his room; and the Person, whom the Emperor and the _Arian_ Faction pitched upon, was one _Felix_, then only Deacon of the Church of _Rome_[749]. But the Clergy could not proceed to a new Election, without an open Violation of the Oath they had taken; the People began to mutiny, and, assembling in Crouds, would suffer none of the _Arian_ Faction to enter their Churches. The Imperial Palace therefore served instead of a Church; Three of the Emperor’s Eunuchs represented the People; and Three Bishops, Slaves of the Court, _viz._ _Epictetus_ of _Centumcellæ_, _Acacius_ of _Cæsarea_, and _Basilius_ of _Ancyra_, ordained the new-elected Bishop[750]. Thus was _Felix_ chosen, and thus ordained. As _Liberius_ was greatly beloved by the People, chiefly on account of his vigorous Opposition to _Constantius_, the Intrusion of _Felix_ occasioned a great Sedition, in which many lost their Lives[751]. The Clergy were not so zealous in the Cause as the People; for great Numbers of them, unmindful of the Oath they had taken, were by degrees reconciled to _Felix_, and communicated with him[752]; whereas the People continued to abhor and avoid him at least till the Year 357. When _Constantius_ came to _Rome_[753]. [Sidenote: Constantius _goes to_ Rome.] For that Prince, being desirous to see the Metropolis of his Empire, undertook a Journey to _Rome_ in the above-mentioned Year, and entered it in Triumph on the 28th of _April_[754]. During his short Stay in that City, the _Roman_ Ladies gave a signal Instance of the Zeal and Affection they still retained for their exiled Bishop. They thought a more favourable Opportunity could never offer to solicit the Emperor for his Return; and therefore, by a private Agreement among themselves, they pressed their Husbands, with great Earnestness, to lay hold of it, threatening to abandon them, if they did not, and repairing to their Bishop to share with him the Hardships of his Exile. The Husbands, unmoved by such Menaces, which they well knew would never take place, answered, that by such an Application they might incur the Displeasure of the Prince, which would prove fatal to them, as well as to the Person in whose Behalf they interposed; whereas, should they themselves take such a pious and commendable Office upon them, the Respect due to their Sex would, in all Likelihood, extort from the Prince the desired Favour, at least it would restrain his Resentment, and stifle all Thoughts of Revenge. The Proposal was universally applauded by the Ladies, unwilling to expose their Husbands to the dire Effects of the Emperor’s Indignation. [Sidenote: _The_ Roman _Ladies intercede for_ Liberius.] On an appointed Day therefore, attiring themselves in an Apparel suitable to their Rank, that the Emperor in seeing them might know who they were, and treat them accordingly, they repaired to Court; and being immediately admitted to the Prince’s Presence, they conjured him, with Tears in their Eyes, to take Pity of that great City, of that numerous Flock, bereft of its Pastor, and, in his Absence, devoured by ravenous Wolves. This was not at all a courtly Language: however, _Constantius_, without betraying the least Emotion, said, _I thought you had a Pastor. Is not_ Felix _as capable of discharging the Pastoral Office as any other?_ Felix, replied they, _is detested, and avoided by all_. [Sidenote: _The Emperor promises to recall him._] At these Words the Emperor first looked grave; but, immediately changing his Gravity into a Smile, _If so_, said he, with great Complaisance, _you must have_ Liberius _again: I shall, without Delay, dispatch the proper Orders for his Return_. An Edict was accordingly issued the very next Day, recalling _Liberius_ to govern the Church jointly with _Felix_; for _Constantius_ thought it inconsistent with his Honour, and the Imperial Dignity, to drive _Felix_ from the See, on which he himself had placed him.

[Sidenote: _The Edict recalling him to govern jointly with_ Felix, _raillied by the_ Roman _People._]

When this Edict was read, in the Presence of the Emperor, to the People assembled in the _Circus_, they applauded it at first, by way of Raillery, saying, That since the Spectators, at the public Sports, were divided into Two Parties, it was just and reasonable there should be Two Bishops to head them. The Multitude, not satisfied with thus pleasantly expressing their Dissatisfaction, cried out, immediately after, with one Voice, _There is but One God, One Christ, One Bishop_[755]. And yet the Emperor was rather delighted than displeased with the Humour of the People, and the Liberty they took; for to what happened on this Occasion _Ammianus Marcellinus_ probably alludes, where he writes, that _Constantius_, in exhibiting public Sports at _Rome_, was pleased with the Liberty they took to railly him, knowing it did not proceed from Pride or Ill-nature[756]. _Theodoret_ tells us, that to Acclamations so worthy of the _Roman_ Piety the Emperor granted the Return of _Liberius_[757]; and with him agree _Sulpitius Severus_[758], and _Ruffinus_[759]. But _Sozomen_[760], and all the Writers of those Times, assure us, that his Return did not happen this, but the following Year 358. when he bought it dear, by signing the Condemnation of _Athanasius_, and the Symbol or Creed, composed by the _Semi-Arians_ at _Sirmium_, now _Sirmish_ in _Sclavonia_. _Constantius_, at the Request of the _Roman_ Ladies and People, promised to recall him, as I have related; but it was on Condition, says _Sozomen_[761], that he should agree with the Bishops of the Court, that is, with the _Semi-Arians_. The Firmness which _Liberius_ had hitherto shewn, left no room to doubt of his rejecting such a Proposal with the greatest Indignation. But he now felt what before he had only beheld at a Distance: he began to compare the Ease and Plenty in which he had lived at _Rome_, with the Inconveniencies and Hardships of his present Exile. Besides, from the Menaces thrown out against him by the Emperor’s Officers, he apprehended his Life to be in Danger[762]. 'Tis true, he had wished for an Opportunity of shedding his Blood in so good a Cause, as I have related above. But who is not brave at a Distance from Danger? The Jealousy he had of _Felix_, who, sitting in his Chair, acted the High Pontiff at _Rome_, was the _Dalila_, says _Baronius_[763], speaking of his signing the Condemnation of _Athanasius_, who bereft this _Samson_ of all his Strength and Courage. [Sidenote: Liberius _signs the Condemnation of_ Athanasius, _and embraces the Doctrine of_ Sirmium.] However that be, it is certain, that the Strength and Courage, which he had with great Glory exerted on other Occasions, vanished at once. For he not only signed the Condemnation of _Athanasius_, but moreover approved and received as Catholic, the Confession or Symbol of _Sirmium_[764]. Thus, to ingratiate himself with the Emperor, and return to _Rome_, did _Liberius_ abandon, at last, his persecuted Friend, renounce the Catholic Faith, and solemnly promise to maintain inviolable the Doctrine of _Sirmium_[765]. As he was impatient to be reinstated in his See, he took care immediately to acquaint the Emperor with the Steps he had taken. With this Letter he dispatched _Fortunatianus_ Bishop of _Aquileia_, charging him to solicit _Constantius_ for his Return, since he had done all he had required of him[766]. _Constantius_ took no Notice of, nor returned any Answer to, this Letter. On the other hand, _Liberius_ was heartily sick of his Exile, heartily sick of suffering for the sake of Justice. [Sidenote: _His Letter to the Eastern Bishops._] In Hopes therefore of putting a speedy End to his Exile, and the Hardships attending it, he writ in a most submissive and cringing Style to the Eastern Bishops, assuring them, that it was merely out of Respect to his Predecessor _Julius_, and to maintain his Judgment, that he had undertaken the Defence of _Athanasius_; that as soon as it had pleased God to open his Eyes, and discover to him how justly he had been condemned, he had separated himself from his Communion, and joined them; that all their Decrees concerning him should be inviolably observed by the Apostolic See, as indeed they ought to be; that he sincerely and willingly received the true Catholic and Orthodox Faith, as it had been expounded and defined by several of his Brethren and Collegues at _Sirmium_, and had been proposed to him by his Collegue _Demophilus_; that he received every Article of that Symbol, and had nothing to object against any. This remarkable Letter he concludes thus: _And now that I agree with you in every Point, let me earnestly intreat your Holinesses to employ your joint Interest in my Behalf, that I may be recalled from Banishment, and suffered to return to the See, which God has been pleased to commit to my Care_[767]. [Sidenote: _He is anathematized by_ Hilarius. _His Letter to the Bishops at Court_;] This Letter has been conveyed to us by the great _Hilarius_, Bishop of _Poitiers_, who, in relating it, not able to restrain the just Indignation it kindled in his Breast, interrupts the Recital Three times, to anathematize the Author of it, the _prevaricating Liberius_, as he styles him[768]. He writ likewise to _Ursacius_, _Valens_, and _Germinius_, who bore great Sway at Court, and were at the Head of the _Arian_ Faction in the West, to acquaint them, that he communicated with them, and also with _Auxentius_ and _Epictetus_, Two of the most inveterate Enemies the Orthodox had; and that whoever did not communicate with them, that is, every Catholic Bishop, was cut off from his Communion. These Words _Hilarius_ cannot repeat without anathematizing anew _Liberius_, and all the _Arians_ with him. In the same Letter he lets them know, that he has separated himself from the Communion of _Athanasius_, _late Bishop of_ Alexandria, acknowleging him, by that Expression, lawfully deposed. He declares, in the Beginning of his Letter, and calls God to witness, that it is not by Compulsion, but merely for the sake of Peace and Charity, far preferable to Martyrdom itself, that he writes to them. He conjures them, by the omnipotent God, by his Son _Jesus_, by the Holy Ghost, to intercede for him with the Emperor, that, by his Return, Peace and Tranquillity may be restored to the Church committed to his Care; assuring them, that the Zeal they exert in so pious, so just a Cause, will meet with a proportionable Reward in Heaven[769].

As the Emperor had not yet taken the least Notice of his Letter; as the Eastern Bishops, as well as the Bishops at Court, did not act, as he thought, with all the Zeal and Expedition he expected, and his ready Compliance well deserved; [Sidenote: _and to_ Vincentius, _Bishop of_ Capua.] he writ a Third Letter, directed to _Vincentius_, Bishop of _Capua_, acquainting him, that he had abandoned the Defence of _Athanasius_, and desiring him to give Notice thereof to all the Bishops of _Campania_; and, at the same time, to use his utmost Endeavours to persuade them to dispatch some of their Body with a Letter, in their common Name, to the Emperor, begging _Constantius_ to deliver him, without further Delay, from his present most melancholy and deplorable Situation. To this Letter he adds the following Paragraph, in his own Hand: _We live in Peace with all the Bishops of the East, and with you. As for me, I have discharged my Conscience before God. Will you suffer me to perish in my present Exile? The same God will judge us both_[770]. The Bishop of _Capua_ had been formerly sent by _Liberius_ to the Council of _Arles_, with the Character of his Legate, as I have observed above, and had there signed the Condemnation of _Athanasius_; on which Occasion _Liberius_ wished for an Opportunity of washing out, with his own Blood, the Stain which the Conduct of his Legate had brought upon his Character. But his only Wish now was to see himself delivered from his painful Exile, and restored to his former State, upon any Terms. _Vincentius_, touched with his Complaints, prevailed upon the Bishops of _Campania_ to send a solemn Deputation to the Emperor in his Behalf; which _Constantius_ complied with, so far as to recall him from the Place of his Exile to _Sirmium_, where the Court then was[771]. [Sidenote: _He is recalled from his Banishment to_ Sirmium.] Upon his Arrival there, _Constantius_, who had lately embraced the Doctrine of the _Semi-Arians_, taking Advantage of his Weakness, and of the eager Desire he had betrayed of returning to his See, obliged him, as well as the Bishops of the Court, and Four _African_ Bishops, who happened to be then at _Sirmium_, to sign the same Doctrine[772]. [Sidenote: _He signs the Doctrine of the_ Semi-Arians.] Thus did the infallible _Liberius_ sign, and embrace, at least in Appearance, both the _Arian_ and _Semi-Arian_ Heresy; the _Arian_ at _Berœa_, the Place of his Exile, and the _Semi-Arian_ at _Sirmium_. That the Confession he signed at _Berœa_ was _Arian_, cannot be doubted; for it was the Second of _Sirmium_, which all agree to have been _Arian_[N16]. Besides, it was proposed to him by _Demophilus_ Bishop of _Berœa_, who was a most zealous Stickler for _Arianism_, and greatly attached to _Ursacius_ and _Valens_, the Two leading Men among the _Arians_ in the West; and it is not at all probable, that he would have required _Liberius_ to sign a Doctrine different from that which he himself held.

-----

Footnote N16:

Three Councils were held at _Sirmium_, one in 349. another in 352. and
the Third in 357. In the First, _Photinus_, Bishop of that City, was
condemned, for reviving the Heresy of _Paul_ of _Samosata_. This
Council was intirely composed of the Western Bishops, who attempted to
depose _Photinus_, but were vigorously opposed by the People. The
Second Council of _Sirmium_ was convened by the Emperor _Constantius_,
and consisted of the Eastern Bishops only, who condemned anew, and
deposed _Photinus_. By this Council a Symbol, or Creed, was composed,
which has been transmitted to us in _Greek_ by St. _Athanasius_, and
in _Latin_ by St. _Hilarius_; and is intirely Orthodox. In the Third
Council of _Sirmium_ a new Creed was composed by _Potamius_ Bishop of
_Lisbone_, and signed by _Ursacius_, _Valens_, _Germinius_, and the
other Bishops there present. This Creed was altogether _Arian_; for
not only the Word _Consubstantial_ was rejected by it, but the Son was
declared to be unlike the Father in Essence, to be less than the
Father, and to have had a Beginning. And it was this Second Symbol of
_Sirmium_ that _Liberius_ signed at _Berœa_. Upon his Arrival at
_Sirmium_ he found there _Basilius_ of _Ancyra_, _Eleusius_ of
_Cyzicus_, and the other _Semi-Arian_ Bishops, who were lately come
from the Council of _Ancyra_, where they had condemned the Doctrine of
the _Pure Arians_, and established that of the _Semi-Arians_, holding
the Son to be like the Father in Nature and Essence, but not
_Consubstantial_, or of the same Substance. And this Doctrine
_Liberius_ signed out of Complaisance to the Emperor, that nothing
might obstruct his Return to _Rome_. He signed it in a kind of
Council, consisting of the _Semi-Arian_ Bishops, whom I have mentioned
above.

-----

The Advocates for the Pope’s Infallibility are here quite at a Loss what to say in Defence of that Prerogative. That _Liberius_ signed the Condemnation of _Athanasius_, that he communicated with the _Arians_, and, what above all galls them, that he received the _Sirmian_ Confession of Faith as Catholic and Orthodox, are undeniable Matters of Fact. To reconcile them with Infallibility, is what they have been long drudging at: and to what pitiful Shifts, what eluding and unmeaning Distinctions, have they not been obliged to recur! Like a Man struggling for Life in deep Water, and catching at every Twig to save it, they flounce from Quibble to Quibble, from one Subterfuge to another, but all in vain; sink they must, and their Infallibility with them. To shew their Distress, I shall briefly transcribe what I find offered on this Occasion, by the most learned among them, in Defence of the Cause they have undertaken. [Sidenote: _What alleged by_ Baronius _in his Defence_;] _Baronius_[773], after relating and owning the above-mentioned Facts, addresses his Readers thus: _We have hitherto sailed among dangerous Rocks, among treacherous Sholes; but fear not, I shall at last pilot you safe into the Port of Truth_. Then, dropping his Allegory, he makes a long Descant to prove, that the _Sirmian_ Confession of Faith, signed by _Liberius_, was, in every Article, Catholic and Orthodox. A rare Pilot indeed! If this (to pursue his Allegory) is _the Port of Truth_, who can help pitying _Jerom_, _Hilarius_, _Athanasius_, and in short all the Antients? for they certainly missed it, and, falling in among those _dangerous Rocks, those treacherous Sholes_, which _Baronius_ had the Skill and good Luck to avoid, were there unfortunately shipwrecked. For _Jerom_ says, in express Terms, and in Two Places[774], that _Liberius_ signed an Heresy; _Hilarius_, that he approved of the _Arian_ Perfidy[775]; _Athanasius_, that he joined the _Arians_[776]; and all the Antients, that he apostatized from the Faith: nay, _Liberius_ himself, in his Letter to the Orientals, which is still to be seen, under his own Hand, in the _Vatican_ Library, gives them Notice, that _in all things_ he agrees with _Demophilus_, a most zealous _Arian_, and with them; which Words _Hilarius_ could not repeat without anathematizing him. It is therefore manifest, beyond all Dispute, that the Confession of Faith, signed by _Liberius_, was not Catholic, but _Arian_. Of this _Baronius_ himself was, without doubt, well apprised, and into this Port he had piloted his Reader, had Truth alone been his Land-mark. [Sidenote: _and by_ Bellarmine.] _Bellarmine_, the other great Stickler for Infallibility, pursues a different Method, but with worse Success, in my Opinion, than his Fellow-Champion _Baronius_; for, by striving to support that chimerical Prerogative, he evidently oversets it. The Pope, according to him, may sign and receive heretical Opinions, as _Liberius_ did, without prejudicing in the least his Infallibility, provided he does not internally assent to them[777]; so that the so much boasted Infallibility is by him reduced at last to this; that the Pope cannot internally assent to an Error: which is confining his Infallibility to himself, and consequently disqualifying him for the Office of a Teacher. Infallibility, even thus curtailed, is, no doubt, a most valuable Treasure to the Owner, but of no more Use to the rest of Mankind than a Treasure concealed under-ground; and, on that very Account, it ought in common Sense to be exploded. But it is scarce worth the while to quarrel with _Bellarmine_ about it, since he cannot be so unreasonable as to require us, in virtue of such a Prerogative, to pay any Regard to the Decisions of the Pope, till such time, at least, as we know them to be agreeable to his private Opinion: and this is what we can never know, since every Pope may, like _Liberius_, externally admit an Opinion as true; and, at the same time, internally reject it as false.

[Sidenote: Liberius _returns to_ Rome.]

But, to return to _Liberius_; he was at last, in regard of his ready Compliance with the Will of the Emperor, allowed to return to _Rome_; but on Condition, that he should govern jointly with _Felix_[778]. Letters were accordingly dispatched both to _Felix_, and the _Roman_ Clergy, to acquaint them therewith. _Sozomen_ seems to insinuate, that they both governed thus for some time[779]. [Sidenote: Felix _is driven out._] But, according to St. _Jerom_, and the Two Presbyters _Marcellinus_ and _Faustinus_, who lived then at _Rome_, and were Eye-witnesses of what they relate, _Felix_ was driven not only from the See, but out of the City, as soon as _Liberius_ entered it; which he did on the 2d of _August_ 358. in a kind of Triumph, being met and received by the whole People, with loud Acclamations of Joy[780]. _Felix_ returned soon after, at the Instigation of a few of the Ecclesiastics, who had, contrary to their Oath, adhered to him; and even attempted to perform Divine Service in the Basilic of _Julius_, beyond the _Tiber_; but the enraged Multitude drove him out a second time, and, with him, all the Ecclesiastics, who had acknowleged him[781]. _Socrates_ writes, that the Emperor himself was in the End obliged to give him up, and consent to his Expulsion[782]. Mention is made in the Pontificals of a bloody Persecution, raised in _Rome_ by _Liberius_, and his Party, against the Partisans of _Felix_, who, it is said, were inhumanly murdered in the Streets, in the Baths, in all public Places, and even in the Churches[783]. But as none of the Antients take the least Notice of such Cruelties, I will not charge _Liberius_ with them, upon the bare Authority of such Records. _Felix_, being driven from _Rome_, withdrew to a small Estate he had on the Road to _Porto_, and there spent the remaining Part of his Life in Retirement[784]. _Sozomen_ supposes him to have died soon after[785]. But the Two Presbyters _Marcellinus_ and _Faustinus_, who must have been better informed, assure us, that he lived Seven Years after the Return of _Liberius_, and died on the 22d of _November_ 365[786].

[Sidenote: _The Judgment of the Antients concerning_ Felix.]

Concerning _Felix_, all the Antients agree, that he was unlawfully elected and ordained; that he communicated with the _Arians_; that, to ingratiate himself with them, and the Emperor, he signed the Condemnation of _Athanasius_; that he was guilty of Perjury in accepting the Episcopal Dignity, having bound himself, with the rest of the Clergy, by a solemn Oath, to acknowlege no other Bishop while _Liberius_ lived; and, lastly, that he strove to keep Possession of the _Roman_ See, after the Return of the lawful Bishop, and to sit in it, together with him, in open Defiance of the Canons of the Church. _Socrates_ adds, that he not only communicated with the _Arians_, but was infected with the _Arian_ Heresy[787]. _Athanasius_ styles him _a Monster, raised to the See of_ Rome _by the Malice of Antichrist, one worthy of those who raised him, and in every respect well qualified for the Execution of their wicked Designs_[788]. [Sidenote: _He is honoured by the Church of_ Rome _as a Saint and a Martyr._] And yet this Heretic, this Monster, this Intruder, or Antipope, is honoured (the Reader will be surprised to hear it, is honoured) by the Church of _Rome_ as a Saint; nay, as a Martyr; and his Festival is kept to this Day, on the 29th of _July_. This Honour was conferred on him in the Ages of Darkness and Ignorance, upon the Authority of his fabulous Acts, and a more fabulous Pontifical, from which his Acts seem to have been copied. In the Pontifical it is said, that _Felix_ declared _Constantius_, who had been twice baptized, an Heretic; and was therefore, by an Order from the incensed Emperor, apprehended, and privately beheaded, with many Ecclesiastics and Laymen, under the Walls of _Rome_, on the 11th of _November_. It is added, that the Presbyter _Damasus_ privately conveyed his Body to a Church, which _Felix_ had built, and there interred it; and that, upon his Death, the See remained vacant for the Space of Thirty-eight Days[789]. [Sidenote: _His fabulous Acts._] In the Acts of _Felix_ we read, that _Constantius_ was rebaptized by _Eusebius_ Bishop of _Nicomedia_; that _Felix_ having, on that Account, declared him an Heretic, he was driven from the See of _Rome_, and _Liberius_ replaced on it; that _Felix_ thereupon retired into the Country, but was brought back by the Emperor’s Orders, and beheaded on the 10th of _November_; that his Body was interred on the 20th of the same Month in a Church, which he had built while he was a Presbyter: And we keep his Festival, adds the Author, on the 29th of _July_[790]. _Anastasius_ has copied the Pontifical Word for Word, except that he pretends _Felix_ to have been beheaded at _Cora_, in the _Campagna_ of _Rome_[791]; though he has told us, in the foregoing Page, that he _died in Peace_, a Phrase never used in speaking of Martyrs, on the 29th of _July_, at his Estate on the Road to _Porto_[792]. The City of _Cere_, now _Cerventera_, in _Tuscany_, honours _Felix_ to this Day, as their chief Patron or Protector. In those dark Times Legends alone were in request, and all other Books, even the Scripture itself, quite out of Date, and neglected. [Sidenote: _How he came to be honoured as a Saint._] No Wonder therefore that such Absurdities, however inconsistent with History, were swallowed without straining; and _Felix_, for his pretended Zeal and Constancy, ranked among the holy Martyrs. For I may venture to affirm, that the most learned Men, at that time, in the Church, knew nothing of _Felix_ but what they had learned from his fabulous Acts, and from the above-mentioned Pontifical. That I may not be thought to exaggerate, I shall allege one Instance of the Ignorance of past Times: _Gulielmus a Sancto Amore_, one of the most learned Men of the 13th Century, knew that, in the Time of _Hilarius_ Bishop of _Poitiers_, a Pope, with most of the Bishops, had fallen into Heresy. He did not even pretend to be so well versed in History as to know for certain who the Pope was; but, indulging a Conjecture, which he thought probable enough, he named _Anastasius_ II. who died in 498. about 150 Years after the Time of _Hilarius_: so that he was an utter Stranger to the History of Pope _Liberius_, and consequently to that of the Antipope _Felix_. Had it not been for the like Ignorance in more early Times, the Apotheosis of our pretended Martyr had never taken place. [Sidenote: _His Sanctity called in question;_] Be that as it will, during the Ages of Darkness he held undisturbed the Rank, to which he had been thus raised: but when the Dawn of Knowlege began to appear, and it was discovered at last from contemporary and unexceptionable Writers, who _Felix_ was, the Church of _Rome_ was ashamed to own him among her Saints. On the other hand, to degrade him had been giving a fatal Blow to the Pope’s Authority, and rendering it for ever precarious, in so material a Point as that of Canonization. _Felix_ therefore was, at all Events, to keep his Place in Heaven; his Sanctity was to be confirmed, and the World imposed upon by some Contrivance or other, capable of utterly defeating the Testimony of the Antients.