the office of Penitentiary, which has been mentioned (p.311); the history of which suppression is thus introduced by the historian Sozomenus.[1] As to avoid all sin, is more than human nature can do; and God has commanded pardon to be granted to those that repent, though they have often sinned: and as, in begging pardon, it is necessary that sin should at the same time be confessed it, from the beginning, deservedly seemed to the priests a heavy burthen, that sinners should proclaim their sins, as in a theatre, in the presence of all the multitude. For this reason, they chose a Priest, most remarkable for integrity, silence, and prudent conduct, to whom sinners went and confessed their sins. He, according to each one's sin, having pointed out what should be done, or what undergone, by way of punishment; absolved them, leaving them to accomplish their penance.' He then states--observing first, that the Novatians, regardless of penance, had here no concern-what was practised in the western Churches, and particularly in that of Rome, of which he describes the order and acts of the public penances. “This form,” he adds, “the Bishops of Rome, from ancient times, down to our own days, observe; whereas, in Constantinople, a Priest was appointed over the penitents.”
Such was the state of things, says the historian, when a certain noble lady, having confessed her sins to the Penitentiary, was directed by him to fast, and to supplicate pardon from God: but while she remained in the Church, intent, as it seemed, on these holy exercises, a criminal connexion, after some time, was formed betwixt her and one
- ↑ This Greek historian, as also his contemporary Socrates, lived in the following century; whose joint works form a continuation of events from the period, where Eusebius closes, to their own times, the middle of the fifth century.
