The answer to the Synodical letter of Sophronius, made by Sergius at Constantinople, was not to receive it, but to draw up his own Ecthesis, and prevail on the emperor Heraclius to stamp it with the imperial signature, and proclaim it as the faith of his empire. Before the Ecthesis was brought to Rome in December, 638, Pope Honorius had died in the preceding October. Sophronius had commissioned the chief bishop of his patriarchate, Stephen of Dor, as we have already seen, to carry his appeal to Honorius, in the See of Peter. And now it is time to turn to those events which were in the meanwhile happening in the eastern empire. In the three hundred years from Constantine to his twenty-second successor, Heraclius, the empire which he had set up in the fairest city of the world had developed into a double despotism. It is difficult to say whether that despotism pressed more severely on the religious or on the civil well-being of its subjects. As to each, it is requisite to say something. The gravity of the events which took place within ten years demands it; while in their permanent effect that gravity most of all consists. The immediate result was most rapid and unexpected, yet a long train of action during the three hundred years preceding had led straight up to it, and a period of four times three hundred years has since witnessed its evolution. Let us take first this pressure of despotism on religion. In speaking of Constantine I noted that there were in him two very distinct periods of his rule after he became a Christian. The first precedes his acquisition of the whole empire in 323; the second follows in the fourteen years from that time to his death. But in this second period the change, which dates from the moment at which he becomes sole emperor, is yet gradual. At the first General Council, in 325, the calling of which is agreed to by the Pope and the eastern patriarchs, but springs from himself, he acknowledges both in word and conduct that the Christian Church is the kingdom of Christ, and that its government lies in the hands of those who receive a divine consecration thereto from Christ. They are the witnesses of His doctrine, which they maintain and promulgate in virtue of that consecration. Upon this doctrine their judgment is final. Constantine never in thought submitted to any power but the Catholic Church. The thought of warring sects was abhorrent equally to the soldier, the conqueror, and the legislator. Yet before his reign closed, at the age of sixty-three, he had been seduced in his conduct from this high tone of action by the counsels of the Court bishop, Eusebius; he had restored Arius and persecuted Athanasius. He had selected the bishops who were to attend local councils, while he stretched the powers of such local councils beyond their competence. He had in fact advanced with his imperial sword into the Church’s Council Chamber, and claimed to be a judge of her doctrine.