bishops, and several monks, for heresy, and obtained of the emperor their actual banishment. Great disturbances happened also in Palestine[199] on the same account; the monks who opposed the council forcing Juvenal, bishop of Jerusalem, to quit his see, and getting one Theodosius ordained in his room. But the emperor soon restored Juvenal, after whose arrival the tumults and miseries of the city greatly increased, the different parties acting by one another just as their fury and revenge inspired them. ----- Footnote 196: Evag. l. 2. c. 5. Footnote 197: Niceph. l. 15. c. 8. Footnote 198: Evag. l. 2. c. 8. Footnote 199: Evag. l. 2. c. 5. ----- Leo succeeded Marcian,[200] and sent circular letters to the several bishops, to make inquiries concerning the affairs of Alexandria, and the council of Chalcedon. Most of the bishops adhered to the decrees of those fathers, and agreed to depose Timotheus, who was sent to bear Dioscorus company in banishment. ----- Footnote 200: c. 9, 10. ----- Under Zeno, the son-in-law and successor of Leo, Hunnerick the Vandal grievously persecuted the orthodox in Africa. In the beginning of his reign he made a very equitable proposal, that he would allow them the liberty of choosing a bishop, and worshipping according to their own way, provided the emperor would grant the Arians the same liberty in Constantinople, and other places. This the orthodox would not agree to, choosing rather to have their own brethren persecuted, than to allow toleration to such as differed from them. Hunnerick was greatly enraged by this refusal, and exercised great severity towards all who would not profess the Arian faith, being excited hereto by Cyrill, one of his bishops, who was perpetually suggesting to him, that the peace and safety of his kingdom could not be maintained, unless he extirpated all who differed from him as public nuisances. This cruel ecclesiastical advice was agreeable to the king’s temper, who immediately put forth the most severe edicts against those who held the doctrine of the consubstantiality, and turned all those laws which had been made against the Arians, and other heretics, against the orthodox themselves; it being, as Hunnerick observes in his edict, “an instance of virtue in a king, to turn evil counsels against those who were the authors of them.” But though the persecution carried on by the orthodox was no vindication of Hunnerick’s cruelty towards them, yet I think they ought to have observed the justice of divine Providence, in suffering a wicked prince to turn all those unrighteous laws upon themselves, which, when they had power on their side, they had procured for the punishment and destruction of others. A particular account of the cruelties exercised by this prince may be read at large in Victor de Vandal. Persec. l. 3.