A SELECT LIBRARY

OF THE

NICENE AND

POST-NICENE FATHERS

THE CHRISTIAN CHURCH.

SECOND SERIES

TRANSLATED INTO ENGLISH WITH PROLEGOMENA AND EXPLANATORY NOTES.

Edited by

AND

HENRY WACE, D.D.,

PRINCIPAL OF KING'S COLLEGE, LONDON.

VOLUME XI

Sulpitius Severus, Vincent of Lerins, John Cassian

T&T CLARK

EDINBURGH

WM. B. EERDMANS PUBLISHING COMPANY

GRAND RAPIDS, MICHIGAN

The Works of Sulpitius Severus.

Translated,

with preface, and notes,

Rev. Alexander Roberts, D.D.,

Professor of Humanity, University of St. Andrews, Scotland.

Life and Writings of Sulpitius Severus.

Sulpitius (or Sulpicius) Severus was born in Aquitania about a.d. 363, and died, as is generally supposed, in a.d. 420. He was thus a contemporary of the two great Fathers of the Church, St. Jerome and St. Augustine. The former refers to him in his Commentary on the 36th chapter of Ezekiel as "our friend Severus." St. Augustine, again, having occasion to allude to him in his 205th letter, describes him as "a man excelling in learning and wisdom." Sulpitius belonged to an illustrious family. He was very carefully educated, and devoted himself in his early years to the practice of oratory. He acquired a high reputation at the bar; but, while yet in the prime of life, he resolved to leave it, and seek, in company with some pious friends, contentment and peace in a life of retirement and religious exercises. The immediate occasion of this resolution was the premature death of his wife, whom he had married at an early age, and to whom he was deeply attached. His abandonment of the pleasures and pursuits of the world took place about a.d. 392; and, notwithstanding all the entreaties and expostulations of his father, he continued, from that date to his death, to lead a life of the strictest seclusion. Becoming a Presbyter of the Church, he attached himself to St. Martin of Tours, for whom he ever afterwards cherished the profoundest admiration and affection, and whose extraordinary career he has traced with a loving pen in by far the most interesting of his works.

It is stated by some ancient writers that Sulpitius ultimately incurred the charge of heresy, having, to some extent, embraced Pelagian opinions. And there have not been wanting those in modern times who thought they could detect traces of such errors in his works. But it seems to us that there is no ground for any such conclusion. Sulpitius constantly presents himself to us as a most strenuous upholder of "catholic" or "orthodox" doctrines. It is evident that his whole heart was engaged in the love and maintenance of these doctrines: he counts as his "friends" those only who consistently adhered to them; and, while by no means in favor of bitterly prosecuting or severely punishing "heretics," he shrunk with abhorrence from all thought of communion with them. Perhaps the most striking impression we receive from a perusal of his writings is his sincerity. We may often feel that he is over-credulous in his acceptance of the miraculous; and we may lament his narrowness in clinging so tenaciously to mere ecclesiastical formulae; but we are always impressed with the genuineness of his convictions, and with his fervent desire to bring what he believed to be truth under the attention of his readers.

The style of Sulpitius is, upon the whole, marked by a considerable degree of classical purity and clearness. He has been called "the Christian Sallust," and there are not a few obvious resemblances between the two writers. But some passages occur in Sulpitius which are almost, if not entirely, unintelligible. This is owing partly to the uncertainty of the text, and partly to the use of terms which had sprung up since classical times, and the exact import of which it is impossible to determine. In executing our version of this author (now for the first time, we believe, translated into English), we have had constantly before us the editions of Sigonius, of Hornius, of Vorstius, and of Halm. We have also consulted a very old French translation of the Historia Sacra, published at Rouen in 1580.

The order in which we have arranged the writings of Sulpitius is as follows:--

1. Life of St. Martin.

2. Letters (undoubted).

3. Dialogues.

4. Letters (doubtful).

5. Sacred History.

By far the most attractive of these works are those bearing on the life and achievements of St. Martin. Sulpitius delights to return again and again to this wonderful man, and cannot find language sufficiently strong in which to extol his merits. Hence, not only in the professed Life, but also in the Letters and Dialogues, we have him brought very fully before us. The reader will find near the beginning of the Vita as translated by us, a note bearing upon the solemn asseverations of Sulpitius as to the reality of the miracles which Martin performed.

Most of the Letters here given are deemed spurious by Halm, the latest editor of our author. He has, nevertheless, included the whole of them in his edition, and we have thought it desirable to follow his example in our translation.

The Sacred History of Sulpitius has for its object to present a compendious history of the world from the Creation down to the year a.d. 400. The first and longer portion of the work is simply an abridgment of the Scripture narrative. The latter part is more interesting and valuable, as it deals with events lying outside of Scripture, and respecting which we are glad to obtain information from all available sources. Unfortunately, however, Sulpitius is not always a trustworthy authority. His inaccuracies in the first part of his work are very numerous, and will be found pointed out in our version.

The following are some of the Estimates which have been formed of our author.

Paulinus, a contemporary of Sulpitius, and bishop of Nola, addressed to him about fifty letters, in the fifth of which he thus writes: "It certainly would not have been given to thee to draw up an account of Martin, unless by a pure heart thou hadst rendered thy mouth worthy of uttering his sacred praises. Thou art blessed, therefore, of the Lord, inasmuch as thou hast been able, in worthy style, and with proper feeling, to complete the history of so great a priest, and so illustrious a confessor. Blessed, too, is he, in accordance with his merits, who has obtained a historian worthy of his faith and of his life; and who has become consecrated to the Divine glory by his own virtues, and to human memory by thy narrative regarding him."

Gennadius (died a.d. 496), in his "Catalogue of illustrious men," says: "The Presbyter Severus, whose cognomen was Sulpitius, belonged to the province of Aquitania. He was a man distinguished both for his family and learning, and was remarkable for his love of poverty and humility. He was also a great friend of some holy men, such as Martin, bishop of Tours, and Paulinus, bishop of Nola; and his works are by no means to be neglected."

In modern times, J. J. Scaliger has said of Sulpitius, "He is the purest of all the ecclesiastical writers." And Vossius, referring to some remarks of Baronius on Sulpitius, says: "I differ from him (Baronius) in this, that, without sufficient care, he calls Gennadius the contemporary of Severus, since Gennadius flourished seventy years, more or less, after Severus. For he dedicated his book On Faith' (as he himself tells us) to Pope Gelasius, who became bishop of Rome in a.d. 492. But he greatly extols the holiness of Sulpitius; and in the Roman martyrology his memory (i.e. of Sulpitius) is celebrated on the 29th of January."

Archdeacon Farrar has recently remarked concerning Martin and Sulpitius, "Owing partly to the eloquent and facile style of his (Martin's) biographer, Sulpicius Severus, his name was known from Armenia to Egypt more widely than that of any other monk or bishop of his day."--Lives of the Fathers, i. 628.

Sulpitius Severus

On the Life of St. Martin.

Preface to Desiderius.

Severus to his dearest brother Desiderius sendeth greeting. I had determined, my like-minded brother, to keep private, and confine within the walls of my own house, the little treatise which I had written concerning the life of St. Martin. I did so, as I am not gifted with much talent, and shrank from the criticisms of the world, lest (as I think will be the case) my somewhat unpolished style should displease my readers, and I should be deemed highly worthy of general reprehension for having too boldly laid hold of a subject which ought to have been reserved for truly eloquent writers. But I have not been able to refuse your request again and again presented. For what could there be which I would not grant in deference to your love, even at the expense of my own modesty? However, I have submitted the work to you on the sure understanding that you will reveal it to no other, having received your promise to that effect. Nevertheless, I have my fears that you will become the means of its publication to the world; and I well know that, once issued, it can never be recalled. If this shall happen, and you come to know that it is read by some others, you will, I trust, kindly ask the readers to attend to the facts related, rather than the language in which they are set forth. You will beg them not to be offended if the style chances unpleasantly to affect their ears, because the kingdom of God consists not of eloquence, but faith. Let them also bear in mind that salvation was preached to the world, not by orators, but by fishermen, although God could certainly have adopted the other course, had it been advantageous. For my part, indeed, when I first applied my mind to writing what follows, because I thought it disgraceful that the excellences of so great a man should remain concealed, I resolved with myself not to feel ashamed on account of solecisms of language. This I did because I had never attained to any great knowledge of such things; or, if I had formerly some taste of studies of the kind, I had lost the whole of that, through having neglected these matters for so long a course of time. But, after all, that I may not have in future to adopt such an irksome mode of self-defense, the best way will be that the book should be published, if you think right, with the author's name suppressed. In order that this may be done, kindly erase the title which the book bears on its front, so that the page may be silent; and (what is quite enough) let the book proclaim its subject-matter, while it tells nothing of the author.

"Delere licebit Quod non edideris: nescit vox missa reverti." --Hor. Art Poet. 389-90.

Chapter I.

Reasons for writing the Life of St. Martin.

Most men being vainly devoted to the pursuit of worldly glory, have, as they imagined, acquired a memorial of their own names from this source; viz. devoting their pens to the embellishment of the lives of famous men. This course, although it did not secure for them a lasting reputation, still has undoubtedly brought them some fulfilment of the hope they cherished. It has done so, both by preserving their own memory, though to no purpose, and because, through their having presented to the world the examples of great men, no small emulation has been excited in the bosoms of their readers. Yet, notwithstanding these things, their labors have in no degree borne upon the blessed and never-ending life to which we look forward. For what has a glory, destined to perish with the world, profited those men themselves who have written on mere secular matters? Or what benefit has posterity derived from reading of Hector as a warrior, or Socrates as an expounder of philosophy? There can be no profit in such things, since it is not only folly to imitate the persons referred to, but absolute madness not to assail them with the utmost severity. For, in truth, those persons who estimate human life only by present actions, have consigned their hopes to fables, and their souls to the tomb. In fact, they gave themselves up to be perpetuated simply in the memory of mortals, whereas it is the duty of man rather to seek after eternal life than an eternal memorial and that, not by writing, or fighting, or philosophizing, but by living a pious, holy, and religious life. This erroneous conduct of mankind, being enshrined in literature, has prevailed to such an extent that it has found many who have been emulous either of the vain philosophy or the foolish excellence which has been celebrated. For this reason, I think I will accomplish something well worth the necessary pains, if I write the life of a most holy man, which shall serve in future as an example to others; by which, indeed, the readers shall be roused to the pursuit of true knowledge, and heavenly warfare, and divine virtue. In so doing, we have regard also to our own advantage, so that we may look for, not a vain remembrance among men, but an eternal reward from God. For, although we ourselves have not lived in such a manner that we can serve for an example to others, nevertheless, we have made it our endeavor that he should not remain unknown who was a man worthy of imitation. I shall therefore set about writing the life of St. Martin, and shall narrate both what he did previous to his episcopate, and what he performed as a bishop. At the same time, I cannot hope to set forth all that he was or did. Those excellences of which he alone was conscious are completely unknown, because, as he did not seek for honor from men, he desired, as much as he could accomplish it, that his virtues should be concealed. And even of those which had become known to us, we have omitted a great number, because we have judged it enough if only the more striking and eminent should be recorded. At the same time, I had in the interests of readers to see to it that, no undue amount of instances being set before them should make them weary of the subject. But I implore those who are to read what follows to give full faith to the things narrated, and to believe that I have written nothing of which I had not certain knowledge and evidence. I should, in fact, have preferred to be silent rather than to narrate things which are false. [2]

This is a remarkable asseveration in view of the many miraculous accounts which follow. When we remember, on the one hand, how intimate Sulpitius was with St. Martin, and how strongly, as in this passage, he avouches the truth of all he narrates, it is extremely difficult to decide as to the real value of his narrative. It has been said (Smith's Dict. II. 967) that Sulpitius' Life of St. Martinus is "filled with the most puerile fables," and undoubtedly many of the stories recorded are of that character. But whether, considering the close relation in which the two men stood to each other, all the miraculous accounts are to be discredited, must be left to the judgment of the reader. The following valuable remarks may be quoted on this interesting question. "Some forty years ago," writes Dr. Cazenove, "an audience in Oxford was listening to a professor of modern history (Dr. Arnold of Rugby), who discussed this subject. After pointing out the difference between the Gospel miracles and those recorded by ecclesiastical historians, the lecturer proceeded as follows: Some appear to be unable to conceive of belief or unbelief, except as having some ulterior object: "We believe this because we love it: we disbelieve it because we wish it to be disproved." There is, however, in minds more healthfully constituted a belief and a disbelief, founded solely upon the evidence of the case, arising neither out of partiality, nor out of prejudice against the supposed conclusions, which may result from its truth or falsehood. And in such a spirit the historical student will consider the case of Bede's and other historians' miracles. He will, I think, as a general rule, disbelieve them, for the immense multitude which he finds recorded, and which, I suppose, no credulity could believe in, shows sufficiently that on this point there was a total want of judgment and a blindness of belief generally existing which make the testimony wholly insufficient; and, while the external evidence in favor of these alleged miracles is so unsatisfactory, there are, for the most part, strong internal evidence against them. But with regard to some miracles, he will see that there is no strong a priori improbability in their occurence, but rather the contrary; as, for instance, when the first missionaries of the Gospel in a barbarous country are said to have been assisted by a manifestation of the spirit of power; and, if the evidence appears to warrant his belief, he will readily and gladly yield it. And in doing so he will have the countenance of a great man (Burke) who in his fragment of English history has not hesitated to express the same sentiments. Nor will he be unwilling, but most thankful, to find sufficient grounds for believing that not only at the beginning of the Gospel, but in ages long afterwards, believing prayer has received extraordinary answers; that it has been heard even in more than it might have dared to ask for. Yet, again, if the gift of faith--the gift as distinguished from the grace--of the faith which removes mountains, has been given to any in later times in remarkable measure the mighty works which such faith may have wrought cannot be incredible in themselves to those who remember our Lord's promise, and if it appears from satisfactory evidence that they were wrought actually, we shall believe them,--and believe with joy. Only as it is in most cases impossible to admit the trustworthiness of the evidence, our minds must remain at the most in a state of suspense; and I do not know why it is necessary to come to any positive decision.'"--"The Fathers for English Readers": St. Hilary of Poitiers and St. Martin of Tours, p. 191. On this subject it has lately been said: "Most, if not all, of the so-called miracles which were supposed to surround Martin with a blaze of glow were either absolutely and on the face of them false; or were gross exaggerations of natural events; or were subjective impressions clothed in objective images; or were the distortions of credulous rumor; or at the best cannot claim in their favor a single particle of trustworthy evidence. They cannot be narrated as though they were actual events. Martin was an eminent bishop but half of the wonderful deeds attributed to him are unworthy and absurd."--Farrar's Lives of the Fathers, I. 644.

Chapter II.

Military Service of St. Martin.

Martin, then, was born at Sabaria in Pannonia, but was brought up at Ticinum, which is situated in Italy. His parents were, according to the judgment of the world, of no mean rank, but were heathens. His father was at first simply a soldier, but afterwards a military tribune. He himself in his youth following military pursuits was enrolled in the imperial guard, first under king Constantine, and then under Julian Caesar. This, however, was not done of his own free will, for, almost from his earliest years, the holy infancy of the illustrious boy aspired rather to the service of God. For, when he was of the age of ten years, he betook himself, against the wish of his parents, to the Church, and begged that he might become a catechumen. Soon afterwards, becoming in a wonderful manner completely devoted to the service of God, when he was twelve years old, he desired to enter on the life of a hermit; and he would have followed up that desire with the necessary vows, had not his as yet too youthful age prevented. His mind, however, being always engaged on matters pertaining to the monasteries or the Church, already meditated in his boyish years what he afterwards, as a professed servant of Christ, fulfilled. But when an edict was issued by the ruling powers in the state, that the sons of veterans should be enrolled for military service, and he, on the information furnished by his father, (who looked with an evil eye on his blessed actions) having been seized and put in chains, when he was fifteen years old, was compelled to take the military oath, then showed himself content with only one servant as his attendant. And even to him, changing places as it were, he often acted as though, while really master, he had been inferior; to such a degree that, for the most part, he drew off his [servant's] boots and cleaned them with his own hand; while they took their meals together, the real master, however, generally acting the part of servant. During nearly three years before his baptism, he was engaged in the profession of arms, but he kept completely free from those vices in which that class of men become too frequently involved. He showed exceeding kindness towards his fellow-soldiers, and held them in wonderful affection; while his patience and humility surpassed what seemed possible to human nature. There is no need to praise the self-denial which he displayed: it was so great that, even at that date, he was regarded not so much as being a soldier as a monk. By all these qualities he had so endeared himself to the whole body of his comrades, that they esteemed him while they marvelously loved him. Although not yet made a new creature in Christ, he, by his good works, acted the part of a candidate for baptism. This he did, for instance, by aiding those who were in trouble, by furnishing assistance to the wretched, by supporting the needy, by clothing the naked, while he reserved nothing for himself from his military pay except what was necessary for his daily sustenance. Even then, far from being a senseless hearer of the Gospel, he so far complied with its precepts as to take no thought about the morrow.

Sarwar.

Pavia.

The text is here corrupt and uncertain, but the general meaning is plain to the above effect. Hahn has adopted "divinam servitutem," instead of the common "divina servitute."

Sulpitius uses reges instead of the more common expression imperatores.

Sulpitius manifestly refers to baptism in these words. However mistakenly, several others of the early Fathers held that regeneration does not take place before baptism, and that baptism is, in fact, absolutely necessary to regeneration. St. Ambrose has the following strong statement on the subject: "Credit catechumenus; sed nisi baptizetur, remissionem peccatorum non potest obtinere."--Libri de his, qui initiantur mysteriis, chap. 4.

Chapter III.

Christ appears to St. Martin.

Accordingly, at a certain period, when he had nothing except his arms and his simple military dress, in the middle of winter, a winter which had shown itself more severe than ordinary, so that the extreme cold was proving fatal to many, he happened to meet at the gate of the city of Amiens a poor man destitute of clothing. He was entreating those that passed by to have compassion upon him, but all passed the wretched man without notice, when Martin, that man full of God, recognized that a being to whom others showed no pity, was, in that respect, left to him. Yet, what should he do? He had nothing except the cloak in which he was clad, for he had already parted with the rest of his garments for similar purposes. Taking, therefore, his sword with which he was girt, he divided his cloak into two equal parts, and gave one part to the poor man, while he again clothed himself with the remainder. Upon this, some of the by-standers laughed, because he was now an unsightly object, and stood out as but partly dressed. Many, however, who were of sounder understanding, groaned deeply because they themselves had done nothing similar. They especially felt this, because, being possessed of more than Martin, they could have clothed the poor man without reducing themselves to nakedness. In the following night, when Martin had resigned himself to sleep, he had a vision of Christ arrayed in that part of his cloak with which he had clothed the poor man. He contemplated the Lord with the greatest attention, and was told to own as his the robe which he had given. Ere long, he heard Jesus saying with a clear voice to the multitude of angels standing round--"Martin, who is still but a catechumen, clothed me with this robe." The Lord, truly mindful of his own words (who had said when on earth--"Inasmuch as ye have done these things to one of the least of these, ye have done them unto me), declared that he himself had been clothed in that poor man; and to confirm the testimony he bore to so good a deed, he condescended to show him himself in that very dress which the poor man had received. After this vision the sainted man was not puffed up with human glory, but, acknowledging the goodness of God in what had been done, and being now of the age of twenty years, he hastened to receive baptism. He did not, however, all at once, retire from military service, yielding to the entreaties of his tribune, whom he admitted to be his familiar tent-companion. For the tribune promised that, after the period of his office had expired, he too would retire from the world. Martin, kept back by the expectation of this event, continued, although but in name, to act the part of a soldier, for nearly two years after he had received baptism.