is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his that is Sabinus's Arch-heretick Vales. g The amendment of this place we owe to the Allat M. S. wherein t is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would instead of these reproaches c. Vales. a Socrates as also Sozomen is mistaken here For Paulus was by Philippus Praefect of the Praetorium banished not to Thessalonica but to Cucusus and was there strangled by the Arians as Athanasius informs us in his Epist. ad Solitar But these things hapned a long while after this to wit when Constans Augustus was dead in the year of our Lord 350 or 351. as Baronius will have it who long since perceived this errour of Socrates's Further 't is easie to confute Socrates out of Athanasius For Athanasius relates that Philippus after he had banished Paulus and caused him to be cruelly murdered by the Arians was within less than a year deposed from his Prefecture deprived of his goods and ended his life miserably Now Philippus was Consul in the year of Christ 348 and on the year following he bore the Office of Praefect of the Praetorium as may be collected from the Laws extant in the Theodosian Code directed to him The same Philippus was after this sent Embassadour by Constantius to Magnentius a little before the fight at Mursa as Zosimus relates in his second book Which hapned in the year of Christ 351. Let us therefore suppose that Philippus died on the year following which was the year of Christ 352. Then Paulus might have been banished by him in the year of Our Lord 351 which is Baronius's opinion And from this year Macedonius's presidency over the Constantinopolitan Church must be begun Vales. b At this place there was wanting this whole line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through which Paulus was carried into the Imperial Palace which I have made good from the Florentine and Sfortian M. S. In Leo Allatius's M. S. there is something more added here after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. They had flockt about the publick Bath being gathered together there by the report of a suspicion because the people environed all the passages out he ordered one of the Bath doors to be opened thorough which Paulus was conveyed into the Imperial Palace c. Vales. c How Philippus could banish Paulus to Thessalonica I see not For Socrates relates these things as done whilst Constans was yet living and before the Council of Serdica But at that time Thessalonica was under the Government of Constans Augustus How therefore could Philippus who was Praefect of the Praetorium to Constantius banish Paulus to Thessalonica and permit him to live in the Cities of Illyricum but wholly forbid him entring into the Eastern parts of the Empire Vales. * See Euseb. Eccles. History book 6. chap. 43. note e. pag. 113. †Churches d This Great-Church was consecrated by Eusebius Bishop of Constantinople he that before had been Bishop of Nicomedia if we may credit Cedrenus For at the ninth year of Constantius he writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. And Eusebius consecrated the Church of God called the Great Church which was finished by Constantius according to the order of Constantine the Great in his Will And he brought the reliques of the holy Martyr Pamphilus and those of his companions Theodulus Porphyrius and Paulus from Antioch and deposited them therein But Cedrenus mistakes in his notation of the time For if this consecration were performed by Eusebius of Nicomedia it must be placed on the third or fourth year of Constantius at which time Eusebius governed the See of Constantinople The same Cedrenus relates that this Church being afterwards ruined and reedified by Constantius was consecrated by Eudoxeus Vales. * Constantine the Great a Socrates does here confound all things and repeats the same things twice as if they had been done again For he says that Athanasius fled to Rome twice The same is asserted by Baronius in his Annalls by Petavius in his Rationarium Temporum and by Blondellus in his book de primatu But we have sufficiently refuted this mistake in our first book of Ecclesiastick Observations chap. 6. Socrates makes the same mistake in his asserting that Paulus Bishop of Constantinople came twice to Rome Moreover Julius received Eusebius of Nicomedia's Letter before that Council of Antioch which was held at the consecration of the New Jerusalem as we remarked before And at the same time he invited Athanasius and his adversaries to Rome in order to the discussion of their cause as 't is manifest from Athanasius's relation Vales. b The Bishops who had been convened at Antioch at the consecration having received Julius's Letter written to Eusebius of Nicomedia in which he invited him and the rest of the Eusebians to Rome in order to the having their cause discussed there on a set day whereon a Council was there to be held deteined Julius's messengers Elpidius and Philoxenus beyond the day appointed Then after they had held their Synod they dismissed the messengers and gave them a Letter to Julius Upon receipt whereof he wrote back that famous Letter which Athanasius hath inserted in his second Apology against the Arians pag. 739 c. Edit Paris 1627. Vales. c He means the Synodical Epistle which the Bishops of Egypt wrote to all the Bishops every where which is inserted in the first place by Athanasius in his forecited Apology pag. 722. Edit ut prius Julius speaks concerning this Synodical Epistle in that letter he wrote to the Eastern Bishops convened at Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Moreover many Bishops says he wrote from Egypt and from other Provinces in defence of Athanasius Vales. d I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he blamed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sent S r Henry Savil hath mended this place in the margin of his Copy and made it agreeable to our reading In the Allat M. S. this place is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in the first place he found fault with the bitterness of their Epistle This Letter of Julius's is still extant preserved for us by Athanasius in his second Apology against the Arians pag. 739 c. Edit ut Prius In that Letter Julius reprehends the insolency and pride which the Eastern Bishops had used in their Letters to him But that which Socrates here adds to wit that Julius complained because they had not invited him to the Synod and that it was the Ecclesiastick rule that nothing should be determined in the Church without the Bishop of Rome's consent is not to be found in that Letter Indeed Julius complains in that Epistle because the Eastern Bishops upon their receipt of his Letter wherein he invited them to the Synod at Rome disregarding this his invitation had ordained Gregorius Bishop in Athanasius's See But he says not one word concerning this Ecclesiastick Rule or Canon And yet Sozomen chap. 3. book
Churches In as much as we have resolved that those estates which the said Churches have formerly possessed shall revert and become their right again Since therefore your Devotedness understandeth that this is the most evident purport of our Command take care that all estates which did formerly belong to the right of the said Churches whether gardens houses or whatever else be immediately restored to them again whereby we may be informed that you have with all diligence and accuracy obeyed this our Command Farewell dearest and Our most beloved Anulinus A Copy of the Emperour Constantine's Rescript by which he summoneth a Synod of Bishops at Rome for the uniting and reconciling of the Churches Constantinus Augustus to Miltiades Bishop of Rome and to Mark. In regard several such Libels as these have been sent me from the most Eminent Anulinus Proconsul of Africa wherein 't is declared that Cecilianus Bishop of the City of Carthage is accused of many things by some of his Collegues ordained Bishops throughout Africa and this matter seeming not a little grievous to us that in those very Provinces which the providence of God delivered to our sacredness by a voluntary surrender and where there is a great multitude of people the populace being in a manner divided should be found to degenerate and become worse and differences should be nourished even amongst Bishops It seemed good to us that Cecilianus himself together with ten Bishops his supposed Accusers and ten other Bishops whom he shall judge necessary in behalf of his cause sail to Rome that there in your presence and also in the presence of Reticius Maternus and Marinus your Collegues whom for this reason we have commanded to hasten to Rome he may be heard in such manner as you know is most agreeable with the most sacred Law Moreover that you may have a most compleat and perfect knowledge of all these things we have subjoyned to this our Rescript Copies of the Libels which were sent to us by Anulinus and have transmitted them to your aforesaid Collegues Which Libels when your Gravity shall have read you shall deliberate how the aforesaid controversie may with the greatest accuracy be examined and determined according to equity For it is not unknown to your Assiduity that we bear so great a Reverence to the most Legitimate Catholick Church that we would have you leave no Schisme or dissension at all in any part of it The Divinity of the supream God preserve you Dearest many years A Copy of an Imperial Rescript by which Constantine Summons a second Synod to put an end to all Dissension amongst the Bishops Constantinus Augustus to Chrestus Bishop of Syracuse When as heretofore some began wickedly and perversly to separate from the holy Religion the celestial power and the Catholick Opinion We desirous that such pertinacious contentions as these should be pared off took such order that some Bishops being sent out of France and also those summoned out of Africa who being of contrary factions pertinaciously and continually quarrelled amongst themselves the Bishop of Rome being also present this dissension which seemed to be raised after a most careful examination might in their presence be composed But in regard as it commonly happens some persons forgetful both of their own salvation and of the veneration due to the most holy Religion cease not as yet to improve their private grudges and animosities being unwilling to acquiesce in the sentence already passed but positively asserting that they were but a few Bishops who gave their Sentiments and Opinions and that before they had carefully enquired into all things which ought to have been first inspected they proceeded with too much hast and precipitancy to pass a definitive sentence From all this it happens that even they whose duty it is to preserve a brotherly and unanimous unity of mind unworthily or rather impiously create Schismes amongst one another and also give an occasion of scorn and derision to those men whose soules are alienated from the most holy Religion Wherefore it was our chiefest care that these divisions which ought after sentence already given to have been terminated by a voluntary assent might now at last be concluded in the presence of many Bishops Since therefore we have summoned many Bishops out of divers and innumerable places to assemble themselves on the Calends of August at the City Orleans we thought good to write to you also that having received a publick Chariot from the most eminent Latronianus Corrector of Sicily and taking into your company two of the second Order whom you shall think fit to chuse and also bringing along with you three servants which may minister to you in your journey you meet on the very day appointed at the place aforesaid that both by your Gravity and also by the unanimous and concordant prudence and perspicacity of the rest there assembled this dissension which has shamefully been continued hitherto by certain detestable quarellings after all things have been heard which shall be said by the now disagreeing parties whom we have summon'd to appear also may now at last be restored to a fit and congruous observancy of Religion and faith and to a Brotherly union God Almighty preserve you in health many years CHAP. VI. Concerning the Estates belonging to the Christians A Copy of the Emperour's Rescript by which he granteth money to the Churches COnstantinus Augustus to Cecilianus Bishop of Carthage For as much as it was our pleasure that through all the Provinces of Africa Numidia and both Mauritania's some thing should be allowed for necessary Expences to some Ministers of the most Holy and Legitimate Catholick Religion who were expresly named We wrote to the most perfect Ursus Rationalist of Africa and have intimated to him that he take care to pay to your Gravity three thousand Folles Therefore when you shall have received the sum aforesaid command that it be distributed to all the forementioned Ministers according to a Breve directed to you from Hosius But if you shall perceive there will be any thing wanting towards the fulfilling of our desire to all in this point without making any scruples or delays you shall demand of Heraclas the Steward of our Estates whatsoever you shall judge requisite For we ordered him when he was with us that if your Gravity demanded any money of him he should without the least hesitancy take care it should be told out to you And because we have been informed that some men who are of an unsetled mind make it their business to pervert the members of the most Holy Catholick Church by a certain impious and clancular falshood and corruption We would have you understand that We gave such orders to Anulinus our Proconsul and also to Patricius Deputy of the Prefects when present that amongst all other things they take an effectual and sufficient care about this business more especially and
And again at another Session Juvenalis and Maximus made an agreement and it seemed good that the Bishop of Antioch should have the two Phoenicia's and Arabia and the Bishop of Jerusalem the three Palestines Subject to his See And after an Interlocution of the Judges and Bishops they confirmed this agreement And at the ninth Session Theodoret's Cause was discussed Who had Anathematized Nestorius in these words Anathema to Nestorius and to him who denies the Holy Virgin Mary to be Theotocos and to him who divides the one Only-begotten Son into two Sons moreover I have subscribed to the definition of the Faith and to Leo's Epistle After an Interlocution therefore made by them all he recovered his own See In another Session Ibas's Cause was examined and those things were read which had been transacted and pronounced against him the Judges whereof were Photius Bishop of Tyre and Eustathius Bishop of Berytus And Sentence was deferred to the following Session At the Eleventh Convention when many of the Bishops had voted Ibas to be restored to his Bishoprick some Bishops opposed it and said that his Accusers were without and they requested that they might be ordered to come in Those things therefore were read which had been transacted against Ibas And when the Judges by an Interiocution had given order that the Acts at Ephesus against Ibas should be read the Bishops said that all things which had been done at the Second Ephesine Synod were void and null except only the ordination of Maximus Bishop of Antioch And they made a request to the Emperour concerning this matter that by a Law he would decree that nothing of those things which had been done at Ephesus after the First Synod over which Cyrillus of Blessed memory Prelate of Alexandria had presided should be valid And Ibas had his Bishoprick adjudged to him At another Action the Cause of Bassianus Bishop of Ephesus was discussed and 't was Decreed that as well he as Stephanus should be deposed and another Substituted in their room And at another Session the same thing was put to the Vote and confirmed In the Thirteenth Action the Cause between Eunomius Bishop of Nicomedia and Anastasius Bishop of Nicaea was inquired into who were at strife amongst themselves concerning their own Cities Moreover there was a Fourteenth Action wherein the Cause of Sabinianus the Bishop was examined And in fine it was determined that the Constantinopolitane See should have precedency immediately after that of Rome The End THE THIRD BOOK OF THE Ecclesiastical History OF EVAGRIUS SCHOLASTICUS Epiphaniensis And one of the EX-PRAEFECTS CHAP. I. Concerning Zeno's Empire and concerning his Life BUT Zeno after the death of his own Son was invested with the sole Administration of the Empire supposing as it were that he could not be possest of the Dominion of the whole world unless with an uncontroulable Liberty he might prosecute all manner of pleasures which occurred at his first entrance he yielded himself so wholly up to the attempts and allurements of Lusts that no filthy or flagitious Fact could put a restraint upon him but in such a manner he wallowed in the commission thereof that he thought it vile and mean to commit these things in darkness and obscurity but to perpetrate them openly and in the sight of all was in his judgment Royall and becoming only an Emperour But his Sentiments in this matter were ill and absolutely servile For an Emperour is not taken notice of for this because he Rules over others but on this account in regard in the first place he governeth and moderateth himself permitting nothing that is extravagant or ill to creep into himself But continues so impregnable against intemperance that he may seem to be a living Image of Virtues instructing his Subjects to an imitation of Himself But he who has prostituted himself to Pleasures by degrees is imprudently made the vilest of Servants and becomes a Captive not redeemable frequently changing his Masters like the unusefullest sort of Slaves For innumerable pleasures are made his Mistresses which can never have an end of their Train and Coherence and of their succeeding one another the pleasure which is at hand never stopping but becomes the Incentive and Preface of another till such time as any person really and truly made an Emperour over himself can expell that turbulent and tumultuous Government of pleasures reigning in future and not opprest with Tyranny otherwise continuing a Slave to his last breath he must possess the infernall pit CHAP. II. Concerning the Incursions of the Barbarians both in the East and in the West SUch a person was Zeno at the beginning of his Government a man of an intemperate and dissolute life But those who were his Subjects as well in the Eastern as Western parts underwent most severe mischiefs and afflictions on this side the Saracens ruined all things on that a multitude of the Hunni heretofore termed the Massagetae made incursions into Thracia and passed the Danube no body making a resistance against them Zeno himself also in a Barbarick manner by force took away from the Provincialls what the Barbarians had left CHAP. III. Concerning Basiliscus's Tyranny and Zeno's Flight BUT When Basiliscus Verina's Brother made an Insurrection against him For even his own Relations were enemies to Zeno all persons equally abominating his debauch't life he had not so much as a thought in him that was manly and couragious For wickedness is a cowardly thing which breeds desperation and despondency and gives a sufficient indication of an unmanliness of mind from its being vanquished by pleasures but flies with all the hast imaginable and without a Battell yields so great an Empire to Basiliscus He endured also a tedious Siege in the Country of the Isaurians where he himself had been born having his wise Ariadne with him who after her husbands flight had left her mother and as many of his friends as had continued faithfull to him Basiliscus therefore having thus encircled himself with the Crown of the Romans and proclaimed his Son Marcus Caesar took a contrary course both to Zeno and to those who had been Emperours before Zeno. CHAP. IV. That Basiliscus recalled Timotheus Aelurus and induced thereto by him sent his Circular Letters to all places in order to the abrogating of the Chalcedon-Synod INduced thereto by an Embassy therefore of some persons sent to him from Alexandria he recalls Timotheus from Exile who had been banished eighteen years Acacius at that time administring the Bishoprick of Constantinople When therefore Timotheus was arrived at the Imperiall City he perswades Basiliscus to send his Circular Letters to the Prelates in all places and to Anathematize what had been done at Chalcedon and Leo's Book The Contents of the Circular Letters run thus Emperour Caesar Basiliscus Pius Victor Triumphator Maximus always Adorable Augustus
Scaliger takes notice of this mistake of Jerom's in his Animadvers Eusebian p. 208. But he has there altered the reading of part of this place in Eusebius thus But the Martyr most beloved of God after he had beseech't the Judge by many intreaties that he might have leave to give an account of his faith before the Senate Which emendation is contradicted by all our M. S. copies and by reason it self Vales. h All Translatours have rendred this place without taking any notice of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Versions supposing it to be useless Which as I judge is not true first because the Senatours were not Judges neither had they Jurisdiction 2 Perennis who was the Judge in this cause had remitted Apollonius to the Senate not that the Senate should give judgment upon him but that Apollonius should give them an account of his religion He honoured the Senate so far that he would not condemn a Senatour before the Senate had had cognizance of his crime When therefore the Senate had heard Apollonius their answer was that the man should be judged according to the Law After this Apollonius was punished with death by the sentence indeed of Perennis himself but by the decree of the Senate because the Senate had heard him and given their consent that he should be condemned Vales. i He means the Rescript of Trajan which Eusebius mentions B. 3. chap. 33 at the latter end See the place and the note upon it Vales. a In his Chronicon Eusebius assigns fifteen years to Eleutherus and continues his Presidency to the last yearâ— of Commodus Between which two accounts of his there is a great disagreement Vales. b Nice phorus calls him Bacchylus But sometimes diminutive terms such as this is are written with â— double L. Vales. a The reading of the Maz. Med. Fuk. and Savill M. SS is the Churches of all Asia as we have translated it Asia may be taken in a threefold sense sometimes 't is taken for the third part of the world sometimes for a Province divided into nine Jurisdictions which was governed by a Roman Proconsul at other times 't is more strictly taken for that region which lies by the River Meander In these words of Eusebius 't is in my judgment to be taken in the second sense to wit for a Province which a proconsul governed Vales. * That is the fourteenth day after the appearance of the new Moon for the religious part of the Jewish Calendar was concerned in these appearances of the new Moon the reports whereof were made by the country people See the whole manner hereof described particularly by the Learned Doctor Cudworth in his excellent discourse concerning the true Notion of the Lords Supper pag. 67. See also M r Jo. Gregory of Oxford in his discourse concerning Upper-rooms p. 14 c. b The Learned Arch-Bishop Usher in his dissertation prefixt before Ignatius's Epistles thap 9. says that the Asiatics who celebrated Easter with the Jews on the first day of unleavened bread passed over that day with mourning and fasting after which day was ended they concluded their Lent-fast Which opinion Eusebius does here contradict in that he affirms expresly that the Asiatics did put an end to their fastings on the 14 th day of the first month although it were not Sunday Vales. c Here Eusebius does plainly declare that the Asiatics onely did at that time celebrate Easter with the Jews but that all the other Churches observed that festiyal on another day Wherefore I dissent from Halloixius Arch-Bishop Usher and others who suppose that the Syrians Mesopotamians and Cilicians did then keep Easter at the same time with the Asiaâ—ics 'T is evident that the Syrians and Mesopotamians were then right in their sentiments about this matter which appears from their councills here mentioned by Ensebius For Oâ—droena is a part of Mesopotamia But afterwards they fell to the Jewish observation of this Festival and that before the Nicene Councill as Athanasius asserts On the contrary the Asiatics forsaking their former errour embraced the sounder opinion in their observation of Easter which they did before the Nicene-Councill as appears from Constantines Epistle which Eusebius relates B. 3. chap. 18 and 19. of Constantines life Vales. d It was questioned amongst the Antients at what hour the Fast before Easter was to be concluded some were of opinion that it was to be continued to the dawning of Easter day after the Cock-crowing as may be seen in Epiphanius and Clemens others thought it was to be finished on the Saturday evening before Easter-day So Cyrill in Homil. Paschal Vales. e The Bishop of Caesarea before the Nicene Council and a longtime after had the dignity and honour of a Metropolitâ—â— and presided in all the Councils of Palestine as being Bishop of the chief See Nevertheless the Bishops of Jerusalem had a respect shown them their 's being the Apostolick Church which first had a Bishop Therefore the Bishops of that See were not under the Bishops of Caesarea but were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. were as to their priviledges independent of the See of Caesarea See the seventh Canon of the Nicene-Council Vales. f He was Bishop of Amastris in Pontus of whom Dionystus Bishop of Corinth makes mention in his Epistle to the Church of Amastris which Epistle our Eusebius speaks of B. 4. chap. 23. There was one which bore the same name to wit Palmas of the consular order whom Adrian commanded to be killed so says Spartianus Moreover Eusebius says this Palmas presided as being the most antient Bishop not that he was a Metropolitan For Heraclea not Amastris was Metropolis of the Cities of Pontus But in the Ecclesiastick Councils the precedency was different according to the diversity of times and places The plainest and most reasonable cause of precedency was that the antientest Bishop should take place of the rest Afterwards the Bishops of the Metropolitan Churches had that honour given them Vales. g Jerom in his book de Scriptor Ecclesiast expounds this place so as if Bacchylus had convened a Council in Achaia apart by himself for in this sense he takes the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by Eusebius But there may another sense be given hereof to wit that Bacchylus wrote a private Epistle in his own name concerning Easter not a Synodicall Letter as the rest did Eusebius Book 6. chap. 11. calls a private Lettor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * He means Easter-day †Eusebius quotes part of this Epistle at the 31 chap. of his 3 d B. The Learned Reader upon comparing of the original Greek here and at the said 31 chapter will find some small difference upon which account our Version of the two places differs for we translated them as we found them a See B. 3. Chap. 31. note d. But the Jewish use of this plate of Gold can't be meant here for John was neither High-priest
of more miracles but of one only miracle to wit the bloud flowing out of the Tomb of the holy Martyr I have followed the ordinary reading and have explained this place in the simple and obvious sense concerning the making of a Vintage Which agrees exactly with Evagrius's following words For the bloud which in a most plentifull manner was press't out of the blessed Martyrs reliques was not unlike wine which is squeezed out of prest grapes Besides the Festivall day of the holy Euphemia sell on the time of Vintage to wit on the sixteenth of September as we are informed from the Greek Menologie Vales. g I am of the same opinion with Learned men who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But moreover have long since altered the reading and made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is c. Which emendation is confirmed by the Tellerian Manuscript and by Nicephorus Further Langus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the term here used fenestellam a little window Christophorson translates it transennam a Loup or Casement I as Musculus has done had rather render it foramen an hole For Sozomen terms it thus book 9. chap. 2. where I have made more remarkes concerning such little windows as these which were made in the Capsae chests wherein were laid the Reliques of the Martyrs Vales. * Or which things are magnificently celebrated †Or require ‖ Or cuts in sunder * Or exposed or obvious †Or he is filled with ‖ Or which is gathered h The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reliques is wanting in the Kings the Florentine and Tellerian Manuscripts and likewise in Robert Stephens's Edition Nor have the Geneva-Printers done well who from Christophorson's books put this word in here whereas it is in no wise necessary at this place nor is it confirmed by the testimony of any written copy For those various readings which are produced from Christophorson's books are for the most part nothing else but the conjectures of learned men This whole passage therefore ought to be written as 't is read in the Tellerian and Florentine Manuscripts to wit thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of it self demonstrates the virtue and power of those things that produce it And so Nicephorus read for he has exprest this place of Evagrius thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which gives an indication of the power of that thing which produceth it a This whole Preface as far as these words always Augusti is wanting in the Kings and Florentine and Tellerian Manuscripts Christophorson was the first that put in these words from the Acts of the Chalcedâ—â— Councill notwithstanding they seem not at all necessary at this place Vales. The said Preface is wanting in Stephens's Edition where also instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Eusebius the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning Eusebius b Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those who perform the Priesthood it must without doubt be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those who are reckoned amongst the Ecclesiasticks as the reading is in the first Action of the Chalcedon Councill where this supplicatory Libell of Bishop Eusebius to the Emperour Marcianus is recorded Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is worshipped I doubt not but Evagrius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you worship 'T is certain in the first Action of the Chalcedon Councill the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshipping Which though it be corrupt nevertheless confirms our emendation Vales. * Or the things under the Sun * 'T is Ironically spoken †Or found * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an holy character or name * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Socrat. book 7. chap. 36. note b. †Or formed or made up into c. ‖ Or within those things agitated at Chalcedon * Or detected d This is the sentence which the most magnificent Judges who were present at the Chalcedon Councill pronounc't after an hearing of the Cause which sentence is recorded in the very same words in the first Action of the Chalcedon Councill pag. 152. Edit Bin. Notwithstanding 't is a wonder to me that Christophorson had not seen this who has confused and disturbed all things at this place in such a manner that you can extract nothing of sound sense from his version That which disturbed him was his seeing the Secular Magistrates in a Councill of Bishops and their pronouncing sentence as Judges But Christophorson ought to have considered that those Magistrates concerned not themselves in the Cause of the Faith but leâ—t the Bishops a free right and power of determining concerning that matter Indeed at such time as the Rule of Faith was drawn up by the Bishops convened at Chalcedon these very Magistrates who before had often moved the Councill that the might be done would not be present at the Session of Bishops But in the business between Eusebius Bishop of Dorylaeum and Dioscorus of Alexandria in which affair nothing was treated of concerning the Faith but concerning violence fraud and other crimes in this business I say the Secular Magistrates had a right to pronounce sentence Which nevertheless was not a definitive sentence but an Interlocution only as 't is apparent from the Acts of the Councill Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the first Action of the Chalcedon Councill the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more perfect and compleat In the compenâ—ium of the Acts of this Synod which Evagrius has subjoyned at the close of this book it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading in the Florent and Tellerian Manuscripts at this place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. In Robert Stephens the reading is the same with that at the beginning of this note f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop of Armonia The same fault occurs in the Compendium of the Acts of the Chalcedon Councill which is extant at the end of this book Notwithstanding 't is manifest that it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Ancyra agreeable to the reading in the first Action of the Chalcedon Councill Vales. In Robert Stephens the reading is of Armenia * Or made strangers to †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the divine â—eight◠‖ Or pronounced sentence g This sentence pronounc't by the Deputies of the Apostolick See is extant in the third Action of the Chalcedon Councill pag. 192. Vales. * Dioscorus's †Dioscorus h In the third Action of the Chalcedon-Councill this place is otherwise read to wit thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most Holy Churches over the whole world have been tempted or tryed Vales. i Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c in the Acts of the Chalcedon-Councill the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. k These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of judging or of judgment are wanting in the Kings in the Tellerian and in the Florentine Manuscripts and they are put into the Geneva Edition from Christophorson's books
M. SS is truer thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning those other five persons in the Fourth Action of the Chalcedon-Synod pag. 232 the reading is the same with this last mentioned as likewise that in Nicephorus Vales. * That is Christ. †Or person ‖ Or nomination * Or delay †Or in certain papers q There is extant a Supplicatory Libell presented to the Emperour Marcianus by the Monks in the Fourth Action of the Chalcedon-Synod pag. 237. In this Libell the Monks request of the Emperour that an Oecumenicall Synod might be convened which the Emperour had before given order to be assembled which might consult the safety of all persons and that the Monks might not be compelled by violence to subscribe Those Monks belike did not believe that Synod to be Oecumenicall at which Dioscorus and the other Bishops of Egypt were not present They requested therefore that Dioscorus might be wholly restored as may be seen in another Libell which is recited afterwards Vales. * Or he ought to partake of the Synod * Or brought an Excommunication upon Leo. r As to my self it seemeth I have restored this place very happily For of these three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this instant I have made one in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Judges desired c. But Nicephorus perceiving this place to be corrupted by adding a word made it good in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. From this instant the Judges ordered c. Which emendation is contradicted by the Authority of the Acts and contrary to Evagrius's mind For the Sâ—cular Judges who by the Emperour's order were present at the Synod never Commanded that Leo's Letter should be inserted into the definition of the Faith but only desired that of the Bishops which nevertheless was denied them by the Bishops as 't is apparent from the Fifth Action pag. 250. Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeable to must be understood For the Bishops did not make answer that they believed Leo according as Christophorson renders it but that they believed with Leo or as Leo did believe as Langus and Musculus have rightly rendred it For thus they had acclaimed as Leo does so we believe as it occurs in the fifth Action Vales. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus has mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Leo. But I doubt not but Evagrius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Leo's opinion For so the Judges speak in the Fifth Action of this Councill pag. 250. Further before the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there ought seems necessary to be added Vales. u In the Fifth Action of the Chalcedon-Councill 't is written adverbially thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconvertibly and indivisibly and inconfusealy Vales. vv Before these some words seem to be wanting in the Greek-Text which from the Acts of the Chalcedon-Councill may be supplied after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishops intreated them to go into the Oratory of the Holy Euphemia's Church Further the mistake of Langus and Christophorson is to be taken notice of here who have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church of the Holy Martyr Euphemia The Synod of Chalcedon was indeed assembled in the Temple or Church of Saint Euphemia But the Treaty or Conference concerning the Faith was held in the Oratory of the said Church according as the Emperour had given order in the Allocution which is recited in the Councill pag. 250. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet in the Oratory or Quire of the most Holy Church For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martyrium is taken for the Church as it appears from the Third Action of the Chalcedon-Synod where the Bishops are said to have met in the Martyrium of the most Holy and Victorious Martyr Euphemia And in the other Actions of that Councill the same Bishops are said to have come together into the most holy church of the same Martyr In regard therefore 't is manifest that the Oratory wherein some few of the Bishops met only to treat concerning the Faith together with Anatolius and the Deputies of the Romish See was part of Saint Euphemia's Church it remains to be inquired what part of the Church that was Saint Euphemia's Church consisted of three spacious Edifices the first whereof was an Atrium or Court The second the Basilico or the Church it self the third the Altar built in form of a Cuppolo as Evagrius tells us in the third chapter of this book The Oratory therefore is the same with the Altar which now a days we term the Choire or Quire Nor has our Evagrius done right in making use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the Oratory for the Emperour had not ordered the Bishops to meet in the Martyrium but in the Oratory of the Martyr as we have now said Vales. * See chap. 4. †Or to the Divine heighth ‖ Or by the Emperour's order * Ordained or Constituted x Not a Metropoliticall Right or Priviledge but the name of a Metropolis only was given to the City of Chalcedon for these are the words of the Emperour Marcianus's Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is We have Decreed that the City of the Chalcedonensians wherein the Synod of the most Holy Faith was convened should have the priviledges of a Metropolis honouring it with the name only to wit its proper dignity being preserved to the Metropolis of the Nicomedians But although the Emperour in these words seems to adorn only the City it self of the Chalcedonensians with the Title of a Metropolis yet that priviledge belongs even to the Church of the Chalcedonensians also From that time therefore the Bishop of Chalcedon had the honour of a Metropolitane but had no Metropoliticall Right or Priviledge because the Emperour by this Law would have nothing diminished from the dignity of the Bishop of Nicomedia The Bishops of this very Councill have determined or judged the same thing in the Cause of the Bishops of Nicomedia and Nicaea For whereas Nicaea by the Emperour's Rescript had obtained the honour of a Metropolis the Judges and Bishops who were in the Councill made answer that this honour had been given only to the City by the Emperours nor could the Bishop of Nicaea by this Law arrogate to himself a Metropoliticall Right or Priviledge but was only preferred before the other Bishops of the Province Bythinia so that he was accounted in the second place after the Metropolitane as may be seen in the Thirteenth Action Further what the Metropoliticall Rights and Priviledges were we are informed from the Canons of the Nicene Councill to wit that the Ordinations of Provinciall Bishops should not be made without the Metropolitan's consent and that the Metropolitane Bishop should have a power of calling out the Provinciall Bishops to a Councill of his own Moreover in the
favour him though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has not that signification Therefore I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have an inclination towards him Vales. * Or Theopolis †Or That City ‖ Or Part. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has explained this place thus Ambo igitur Optimates Populares Both parties therefore as well the Eminenter Citizens as the Ordinary sort agreed in the same Opinion with the Commonalty But Musculus expunged these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appears from his Version For thus he renders it Utrique igitur in eandem sententiam conspirarunt Both parties therefore agreed in the same Opinion that is as well the eminenter Citizens as the Plebâ—ians or rather as well the Citizens as the Artificers For so Evagrius has distinguished both Parties a little before Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musculus renders it the abundance and plenty of the Annona Langus and Christophorson translate it the peace and felicity The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both as Suidas attests Vales. c What is now a days usually done amongst us in Criminal Suits and Prosecutions that Councill should by the Judges be assigned to the Party accused the same was heretofore in use in Ecclesiastick Courts of Judicature also as this place of Evagrius informs us For Gregorius Bishop of Antioch when he went to the Imperial City to make his defence concerning his Accusation of Incest before a Synod of Bishops and before the Senatours carried Evagrius Scholasticus along with him who might be his Councellour and Assessour and might give him advice where there was need For that is the import of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this place Further in this Relation of Evagrius's many things are observable First his saying that Gregorius Bishop of Antioch when accused of Incest by a Laick before a Secular Judge appealed to the Emperour and a Synod Concerning an appeal to the Emperour the Letter of the Roman Councill to Gratianus Augustus is to be consulted which was first published by Jacobus Syrmondus Secondly it is to be observed that Evagrius says that Gregorius's Cause was tried before the Patriarchs and Metropolitanes and before the Senatours So in the Chalcedon Synod after the Bishops and Secular Judges were met together the Cause of Dioscorus Bishop of Alexandria was discussed and determined In which Synod the most glorious Judges and Senatours are always named before the Bishops who were present at that Synod in like manner as in this place of Evagrius the Senatours are named before the Metropolitanes but they are mentioned after the Patriarchs Vales. * Or Conflicts * Gregorius's a This was the year of Christ 589. For the years of the Antiochians precede the Nativity of Christ eight and fourty years as I have observed above Now that which Evagrius adds viz. that this Earthquake hapned at Antioch Sixty one years after the former Earthquakes which had afflicted Antioch agrees exactly with our accounts For that former Earthquake in Justinus's Reign had hapned on the year of Christ 528 as I have remarked at the Fourth Book of Evagrius Chap. 6 note b. Further from hence may be gathered the year of the Constantinopolitane Synod which was convened in the Cause of Gregorius Bishop of Antioch This Synod Baronius places on the year of Christ 587. But from Evagrius's authority I doubt not of its having been assembled two years after For whereas this Synod was celebrated four months after that Earthquake whereby Antioch was shaken and whereas that Earthquake hapned on the Sixth hundredth thirty seventh year of the Antiochians as Evagrius attests what I have affirmed is necessarily made out viz. that the Constantinopolitane Synod was convened on the year of Christ 589. Vales. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Or Made their very foundations boyl b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received or had Our Emendation is confirmed by the Tellerian Manuscript and by Nicephorus who has worded this place of Evagrius thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Langus renders it eâque de causâ— tigna quae id sustinebant habuerat and on that account it had Props which bore it up The Greeks call these Props 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one word as Hesychius attests Which term I lately found Philo Mechanicus to have made use of when I turned his books de Machinis into Latine In French we call them Des étais In Latine they are termed Fulturas Props or Shoars Which term Fultura is made use of by Livy in his description of the Siege of Ambracia Vales. ‖ Book 1. Chap. 18. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Tellerian manuscript and in Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brysia which I rather approve of Certain pleasant and flourishing places seem to have been so termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies storere to flourish as Suidas attests and the Authour of the Etymologicon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translatours Langus Musculus and Christophorson understood not this place as 't is apparent from their Versions For they have rendred it thus Omnes quoque turres in plano Constitutae disjectae sunt Also all the Towers placed in the Plain were thrown down I think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the Campus which was without the Gates of the City Antioch wherein the Souldiers were wont to be exercised Athanasius makes mention of this place in a Supplicatory address which the Arians had presented against him to the Emperour Jovian then residing at Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the first Congress they had with the Emperour was in the Gate Romanensis when the Emperour went forth into the Campus Vales. See Athanas. Works Tom. 2. pag. 27. Edit Paris 1627. * Or Turned to the contrary side e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus adds some few words here in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The whole place is thus rendred by Langus Et utrumque publicum Lavacrum ex pulcherrimo statu ad eam quae ex diametro est deformitatem collapsum And each publick Bath fà ln from a most beautifull condition to that deformity which is Diametrically opposite Which rendition is by no means to be born with Nor is Musculus's translation much better who renders it thus Et ex publick Balneis alterum iisdem boris dirutum est And the one of the publick Baths is ruined in the very same hours Christophorson has expounded this place thus Et utrumque publicum Balneum quod duobus distinctis temporibus inservit eadem oppressit Calamitas And the same Calamity ruined each of the publick Baths which served for two distinct times But my Sentiment is that the meaning of these words is this There were at Antioch two publick Baths divided according to the Seasons of the year The one a
by force dragging us by violence who were unwilling and would not follow them But at this present I and Caius and Peter being alone and deprived of the rest of the brethren are shut up in a desert and most uncomfortable place of Libya being three days journey distant from Paraetonium And a little after these words he saith Some have hid themselves secretly in the City that they may visit the brethren As Maximus Dioscorus Demetrius and Lucius who are Presbyters For Faustinus and Aquila being men more eminently known in the world travel up and down Aegypt But the Deacons that are surviving besides those that died in the Plague are these Faustus Eusebius Chaeremon Eusebius I say one whom God hath impowered from the beginning and furnished with great vigour to fulfil the Office of Ministration to the Confessours in Prison and to perform the Funeral Rites due to the bodies of the perfected and blessed Martyrs with great hazard and danger For to this very present the Governour ceaseth not most cruelly to slay some who are brought before him as I before told you to tear in pieces others with tortures and to make other-some to pine away in Prisons and bonds giving a strict charge that none approach them and making diligent search whither any one be seen to come neer them Notwithstanding God through the chearfulness and fortitude of the brethren doth incessantly refresh the afflicted These are Dionysius's words and are contained in that Epistle We must further understand that this Eusebius whom he before called a Deacon was a great while after constituted Bishop of the Church of Laodicea in Syria And Maximus who he said was then a Presbyter succeeded Dionysius himself in the Government of the brethren at Alexandria Faustus also who together with Dionysius was at that time famous for his being a Confessour was reserved even till the Persecution in our days and being very old and full of years he was perfected by Martyrdom being beheaded even in our Age. But thus much concerning what happened to Dionysius about that time CHAP. XII Concerning the Martyrs which suffered at Caesarea in Palestine IN this Persecution under Valerian three men of Caesarea in Palestine very eminent for their confession of Christ were crowned with divine Martyrdom being made food for the wild beasts One of them was called Priscus the other Malshus the name of the third was Alexander They report that these men living in the Countrey should blame themselves first for being careless and slothful persons because they were negligent of and did not eagerly catch at the crown of Martyrdom seeing that was a seasonable time of distributing those rewards of victory to them who had the least spark of celestial love in them Then when they had consulted about these things amongst themselves they took a journey to Caesarea and went immediately to the place where the Judge was and received the aforementioned sentence of death Besides these there was a woman of the same City in the same Persecution who they report strove in the same combate But 't is famed that she was one of Marcion's Sect. CHAP. XIII Concerning the Peace under Gallienus BUt not long after Valerian being captivated and enslaved by the Barbarians his son Reigned alone who behaved himself more prudently in his Empire He immediately putteth a stop to the Persecution against us by his Edicts and gave command that the Prelates of our Religion should securely and with freedom execute their usual Offices by his Rescript which runs thus EMPEROUR CAESAR PUBLIUS LICINIUS GALLIENUS PIUS FELIX AUGUSTUS To Dionysius Pinna Demetrius and the rest of the Bishops We have commanded that the Indulgence of our Gracious Bounty be published through the whole World That all shall quickly depart out of Religious places And for this cause you are impowered to make use of a Copy of our Rescript that no body may molest you And that which is Lawful for you to put in execution was Granted by Us long ago And upon this account Aurelius Cyrenius Our High Steward shall keep the Copy of this Edict Granted by Us. For the more manifest understanding of these things they were Translated by Us out of Latine into Greek and here inserted There is also extant another Rescript sent to other Bishops in which he permitteth to them the Restauration of the places called Coemeteria CHAP. XIV What Bishops flourisht in those times AT this time Xystus still continued to preside over the Church of Rome but Demetrianus succeeded Fabius in the Bishoprick of Antioch Firmilianus was Bishop of Caesarea in Cappadocia Moreover Gregorius and his brother Athenodorus governed the Churches of Pontus they were both Origen's Schollars Theoctistus Bishop of Caesarea in Palestine being dead Domnus succeeded in that Bishoprick he living but a little while Theotecnus who lived till our times was constituted his successour And this person also was one of Origen's School But Mazabanes of Jerusalem being dead Hymenaeus succeeded in that See who also was very eminent in our days CHAP. XV. How Marinus was Martyred at Caesarea A General peace being at this time restored to the Churches in Caesarea of Palestine Marinus a man honoured with a Military dignity and eminent for descent and riches was beheaded for his confession of Christ upon this account There is a certain dignity amongst the Romans termed the Vine which those that obtained are said to be made Centurions this place being vacant Marinus whose course in order it was was called to that promotion when he was forthwith to have been invested in that dignity there came another before the Tribunal and accused him saying it was unlawful according to the old Laws for him to hold any dignity amongst the Romans for he was a Christian and did not sacrifice to the Emperours therefore the Office belonged to him Achaeus for that was the name of the Judge being enraged at this first asked Marinus what Opinion he was of then when he saw that he stedfastly confessed himself to be a Christian he granted him three hours respit for deliberation When he was gone out of the place of judicature Theotecnus the Bishop of that City coming to him taketh him aside to discourse with him and laying hold of his hand leads him to the Church wherein when he had placed him at the very Altar he put his Cloak a little aside and shewed him the sword wherewith he was girded and also brought the Book of the Sacred Gospels and placed it right against him bidding him on his own accord to take which of those two best pleased him When Marinus without any delay had put forth his right hand and taken up the Sacred Book Theotecnus said unto him adhere therefore adhere to God and being impowered by him thou shalt obtain what thou hast chosen go in peace Immediately as he returned from the Church the Cryer who stood before the Tribunal
Bishop of Constantinople Asclepas of Gaza Marcellus of Ancyra a City of Galatia the less and Lucius of Adrianople having been accused one for one thing another for another and driven from their Churches arrived at the Imperial City Rome They acquaint therefore Julius Bishop of Rome with their case He in regard the Church of Romes priviledge is such fortified them with his Letters wherein he made use of a great deal of liberty and sent them back into the East restoring to each of them his own â—â—e and sharply rebuking those who had inconsiderately deposed them They having left Rome and confiding in Bishop Julius's Letters possess themselves of their own Churches and send the Letters to those whom they were written to These persons having received Julius's Letters lookt upon his reprehension as an injury and reproach to them And having assembled themselves in a Synod called at Antioch they most severely rebuke Julius in a Letter written by the joynt consent of them all making it apparent that it ought not to be determined by him if they should have a mind to expell some Bishops from their Churches For they said that they did not make any opposition when Novatus was by them ejected out of the Church Thus wrote the Eastern Bishops in answer to Julius Bishop of Rome But in regard upon Athanasius's entry into Alexandria there hapned a disturbance caused by those who were adherents to Georgius the Arian upon which disturbance there followed as they say Seditions and slaughters of men and because the Arians ascribe the infamy and blame of all these mischiefs to Athanasius as being the authour thereof it is requisite that we speak briefly concerning these things Indeed God the Judge of truth it self only knows the true causes hereof But that such accidents do frequently and usually happen when the multitude is divided into intestine factions is a thing not unknown to prudent persons In vain therefore do Athanasius's slanderers attribute the cause hereof to him and especially Sabinus a Bishop of the Macedonian Heresie Who had he considered with himself how great mischiess Arians have wrought against Athanasius and the rest that embrace the Homoöusian Faith or how many complaints the Synods convened upon Athanasius's account have made thereof or what Maccdonius himself that Arch-heretick has practised throughout all the Churches would either have been wholly silent or if he had spoken any thing would instead of these reproaches have highly commended Athanasius But now having designedly passed all these things over in silence he falsly accuses the affairs done by Athanasius Nor has he made the least mention of that Arch-heretick Macedonius being desirous wholly to conceal his tragick and audacious villanies And which is much more wonderfull he has not spoken ill of the Arians whom notwithstanding he abhorred But the ordination of Macedonius whose heresie he was a follower of he has silently concealed For had he mentioned that he must necessarily have recorded his impieties which those things done at that ordination do sufficiently demonstrate But thus much concerning this person CHAP. XVI That the Emperour sent an order by Philippus Praefect of the Praetorium that Paulus should be ejected and banished and that Macedonius should be enstalled Bishop in his See MOreover the Emperour Constantius residing at Antioch being informed that Paulus had taken possession of his See again was highly incensed at what was done He therefore wrote an order and sends it to Philippus Praefect of the Praetorium who had a greater power than the other Governours of Provinces and was stiled the second person from the Emperour that he should eject Paulus out of the Church and introduce Macedonius into it in his room Philippus therefore the Praefect being afraid that the multitude would raise a tumult attempted to circumvent Paulus by subilety He keeps the Emperours Order concealed in his own possession and pretending to take care of some publick affaires he goes to the publick Bath called Zeuxippus Thither he sends for Paulus with a great shew of respect and honour acquainting him that he must necessarily come to him and he came After he was come upon his being sent for the Prefect immediately shews him the Emperours Order The Bishop patiently bore his being condemned without having his cause heard But the Prefect fearing the rage of the multitude that stood round for great numbers of persons had flocked together about the publick Bath whose meeting there was caused by the report of a suspicion orders one of the Bath doors to be opened through which Paulus was carried into the Imperial Palace put into a ship provided for that purpose and forthwith sent away into banishment The Prefect commanded him to go to Thessalonica the chief City of Macedonia wherein Paulus had had his original extract from his Ancestours in that City he ordered him to reside and gave him the liberty of going to other Cities also to wit those in Illyricum but he forbad his passage into the Eastern parts of the Empire Paulus therefore being contrary to expectation cast out of the Church and at the same time also driven from the City was immediately carried away But Philippus the Emperour's Prefect went forthwith from the publick Bath into the Church Macedonius was with him being thrown into his presence by an engin as it were he sate with the Prefect in his chariot and was exposed to the view of all men they were surrounded by a Military guard with their swords drawn Upon sight hereof a dread forthwith seized the multitude and all of them as well the Homoöusians as the Arians flockt to the Church every one earnestly endeavouring to get in thither When the Prefect together with Macedonius came neer the Church an irrational fear seized both the multitudes and also the Souldiers themselves For because the persons present were so numerous that there could be no passage made for the Prefect to bring in Macedonius the Souldiers began to thrust away the crowd of people by violence But when the multitude wedged together in a crowd could not possibly retire by reason of the places narrowness the Souldiers supposing that the multitude made a resistance and designedly stopped the passage made use of their naked swords as if they had been engaging an Enemy and began to cut those that stood in the way There were destroyed therefore as report says about three thousand one hundred and fifty persons some of whom the Souldiers slew others were killed by the crowd After such brave exploits as these Macedonius as if he had done no mischief at all but were clear and guiltless of what had happened was seated in the Episcopal Chair by the Prefect rather than by the Ecclesiastick Canon Thus therefore did Macedonius and the Arians take possession of Churches by so great and numerous slaughters of men At the same time also the Emperour built The great Church which is now
audaciously determined such things as these concerning the Father which are contrary both to the common notions of God and also to the sense and meaning of the scripture given by divine inspiration For we knowing God to have free and plenary power and to be Lord of himself do piously think that he begat the Son voluntarily and of his own accord Moreover although with fear and reverence we do believe this which is spoken concerning him The Lord created me the beginning of his ways upon account of his works yet we suppose not that the Son was made in the same manner with the rest of the Creatures and works made by him For it is impious and repugnant to the Ecclesiastick Faith to compare the Creatour with the works created by him and to think that he hath the same manner of Generation with the things of a different nature from him For the sacred Scriptures do teach us that the one and alone-only-begotten Son was genuinely and truely begotten But although we do assert that the Son is of himself and that he doth live and subsist in like manner as the Father doth yet we do not therefore separate him from the Father imagining in our minds in a corporal manner any spaces or intervalls of place between their conjunction For we believe that they are conjoyned without any intervening Medium and without any space or distance and that they cannot be separated one from the other the whole Father embracing the Son in his bosome and the whole Son hanging upon and cleaving close to the Father in whose bosome he alone continually resteth Believing therefore the most absolutely perfect and most holy Trinity and asserting that the Father is God and that the Son also is God notwithstanding this we do not acknowledge two but one God by reason of the Majesty of the Deity and the one absolutely-entire conjunction of the Kingdom the Father ruling over all things in general and over the Son himself also and the Son being made subject to the Father but excepting him reigning over all things which were made after him and by him and by his Fathers will liberally bestowing the grace of the holy Spirit upon the Saints For the sacred Scriptures have informed us that the manner of the Monarchy which is in Christ is thus manifested We were necessitated to make a perfect explanation of these things at large after the publication of our shorter form of the Creed not upon account of our excessive ambition but that we might clear our selves from all strange suspicious concerning our sentiments amongst such as are ignorant of our opinions and that all persons inhabiting the Western parts might know both the impudent and audacious calumny of those who dissent from us and also the Ecclesiastick sentiments of the Eastern Bishops concerning Christ which is without violence confirmed by the testimony of the divinely inspired Scriptures amongst those whose minds are not depraved CHAP. XX. Concerning the Synod at Serdica THe Bishops in the Western parts of the Empire both because they were unskilled in the Greek language and also in regard they understood not these things admitted not of them saying that the Nicene Creed was sufficient and that there was no necessity of making any further disquisitions But when upon the Emperours writing again ordering that Paulus and Athanasius should be restored to their own Sees no thing could be done further in that affair For there was a continued Sedition amongst the Populace Paulus and Athanasius requested that another Synod might be convened that both their cause and also the matters of faith might be determined by an Oecumenicall Synod and they made it apparent that they had been deposed for no other reason but this that the Faith might be subverted Another Oecumenicall Synod therefore is summoned to meet at Serdica which is a City of Illyricum by the determination of the two Emperours the one of them requesting this by his Letters and the other to wit the Emperour of the East readily complying with him It was then the eleventh year from the death of the Father of the Augusti Rufinus and Eusebius were Consuls at such time as the Synod at Serdica was assembled About three hundred Bishops of the Western parts met there as Athanasius attests But from the Eastern parts Sabinus says there came but seventy amongst which number Ischyras Bishop of Marcotes was recounted whom they who had deposed Athanasius Ordained Bishop of that Country Some of them pretended infirmity of body others complained of the shortness of the time that was set laying the blame thereof upon Julius Bishop of Rome although there had passed a year and six months after such time as the Synod had been summoned and during which space Athanasius made his abode at Rome expecting the meeting of the Synod When therefore they were all convened at Serdica the Eastern Bishops refused to come into the presence of the Western saying that they would not enter into discourse with them unless they would banish Athanasius and Paulus from the convention But when Protogenes Bishop of Serdica and Hosius Bishop of Corduba which is a City in Spain as we said before would by no means suffer Paulus and Athanasius to be absent from the Synod the Eastern Bishops went away immediately And returning to Philippopolis a City of Thracia they made up a Synod apart by themselves Wherein they openly anathematized the term Homoöusios and having inserted the Anomoian opinion into their Epistles they sent them about to all places But the Bishops at Serdica in the first place condemned them for deserting the Council Afterwards they divested Athanasius's Accusers of their dignities And having confirmed that form of the Creed published at Nice and rejected the term Anomoios they made a more manifest publication of the term Homoöusios concerning which they wrote Letters and as the others did sent them about to all places Moreover both parties were of opinion that they had done what was right and true the Eastern Bishops thought so because the Western Prelates had approved of and entertained those persons whom they had deposed and the Western Bishops were of that opinion because they who had deposed these persons fled away before their cause had been discussed and because they were the preservers and defenders of the Nicene Faith but these had been so audacious as to adulterate it They therefore restored Paulus and Athanasius to their Sees as also Marcellus Bishop of Ancyra a City in Galatia the less He had been deposed a long time before as we have made mention in our foregoing book but then he used his utmost diligence to get the sentence revoked which had been pronounced against him declaring that the expressions of the book written by him were not understood and that he therefore lay under a suspicion of maintaining Paul of Samosata's opinion But
were Acacius himself and such as adhered to his opinion being as many in number as we have mentioned a little before After the recitation hereof Sophronius Bishop of Pompeiopolis in Paphlagonia spake these words aloud If to explain our own particular opinion every day be the exposition of the Faith we shall be destitute of the exact discussion of the truth These words were spoken by Sophronius And I do affirm that if as well those who lived before these men as they that succeeded them had at first entertained such sentiments concerning the Nicene Creed all contentious disputes would have ceased nor would a violent and irrational disturbance have been prevalent in the Churches But let such as are prudent pass their judgment concerning the state of these matters After they had mutually spoken and heard many things concerning this business and concerning the persons accused the convention was for that time dissolved On the fourth day they all met again in the same place and with the same contentiousness began to dispute again Amongst whom Acacius explained his opinion in these words in as much as the Nicene Creed hath been once and after that frequently altered nothing hinders but a new Creed may be now published Hereto Eleusius Bishop of Cyzicum made a return and said the Synod is at present convened not that it should learn what it had not the knowledge of before nor to receive a Creed which it was not heretofore in possession of but that proceeding on in the Creed of the Fathers it should never recede from it either during life or at the time of death With these words Eleusius opposed Acacius's opinion terming that Creed published at Antioch the Fathers Creed But any one might have answered him also in these words how is it that you stile those convened at Antioch the Fathers O Eleusius whereas you acknowledge not their Fathers For they who were assembled at Nice and by their consent firmed the Homoöusian Faith ought more properly to be termed the Fathers both because they preceded in time and also in regard those convened at Antioch were by them promoted to the Sacerdotal dignity Now if those assembled at Antioch have rejected their own Fathers they who come after them do not perceive themselves to be followers of Parricides Moreover how can they have admitted their Ordination to be Legitimate whose Faith they have rejected as impious For if those persons had not the holy Ghost which is infused by Ordination these have not received the Priesthood For how could these have received it from them who had it not to give These words might have been spoken in opposition to what was said by Eleusius After this they proceeded to another question For in regard the Acacians asserted in that Draught of the Creed which had been recited that the Son was like the Father they enquired of one another in what respect the Son was like the Father The Acacians asserted that the Son was like the Father in respect of his Will only not as to his Essence But all the rest maintained that he was like the Father in respect of his Essence also They spent the whole day in their altercations about this query and they confuted Acacius because in the books by him composed and published he had asserted that the Son is in all things like the Father And how can you said they now deny the likeness of the Son to the Father as to his Essence Acacius made this answer no modern or ancient Authour was ever condemned out of his own writings When they had maintained a tedious fierce and subtle dispute against one another concerning this question and could in no wise be brought to an agreement Leonas arose and dissolved the Council And this was the conclusion which the Synod held at Seleucia had For on the day after Leonas being intreated refused to come any more into the Congress saying that he had been sent by the Emperour to be present at an unanimous Synod But in regard some of you do disagree I cannot said he be there go therefore and prate in the Church The Acacians looking upon what had been done to be a great advantage to them refused to meet also But those of the other party met together in the Church and sent for the Acacians that cognizance might be taken of the Case of Cyrillus Bishop of Jerusalem For you must know that Cyrillus had been accused before upon what account I cannot tell But he was deposed because having been frequently summoned in order to the examination of his cause he had not made his appearance during the space of two whole years Nevertheless when he was deposed he sent an Appellatory Libel to them who had deposed him and appealed to an higher Court of Judicature To which appeal of his the Emperour Constantius gave his assent Indeed Cyrillus was the first and only person who contrary to the usage of the Ecclesiastick Canon did this to wit made use of Appeals as 't is usually done in the publick secular Courts of Judicature He was at that time present at Seleucia ready to put himself upon his trial and therefore the Bishops called the Acacians into the assembly as we have said a little before that by a general consent they might pass a definitive sentence against the persons accused For they had cited some other persons besides that were accused who for refuge had joyned themselves to Acacius's party But in regard after their being frequently summoned they refused to meet the Bishops deposed both Acacius himself and also Georgius of Alexandria Uranius of Tyre Theodulus of Chaeretapi in Phrygia Theodosius of Philadelphia in Lydia Evagrius of the Island Mytilene Leontius of Tripolis in Lydia and Eudoxius who had heretofore been Bishop of Germanicia but had afterwards crept into the Bishoprick of Antioch in Syria Moreover they deposed Patrophilus because being accused by Dorotheus a Presbyter and summoned by them to make his defence he was contumacious These persons they deposed But they Excommunicated Asterius Eusebius Abgarus Basilicus Phoebus Fidelis Eutychius Magnus and Eustathius determining they should continue Excommunicate till such time as by making satisfaction they had cleared themselves of their accusations Having done this and written Letters concerning those Bishops they had deposed to each of their Churches they constitute a Bishop of Antioch in the room of Eudoxius whose name was Annianus Whom the Acacians soon after apprehended and delivered him to Leonas and Lauricius by whom he was banished Those Bishops who had Ordained Annianus being incensed hereat deposited Contestatory Libels against the Acacians with Leonas and Lauricius by which they openly declared that the determination of the Synod was injured And when nothing further could be done they went to Constantinople to inform the Emperour concerning the matters determined by them CHAP. XLI That upon the Emperours return from the Western parts the Acacians were convened in the
before by reason of the persecutions And to Nectarius was allotted the Great City and Thracia Helladius successour to Basilius in the Bishoprick of Caesarea in Cappadocia Gregorius Bishop of Nyssa a City also in Cappadocia who was Basilius's brother and Otreïus Bishop of Meletina in Armenia had the Patriarchate of the Pontick Dioecesis for their allotment To Amphilochius of Iconium and Optimus Bishop of Antioch in Pisidia was assigned the Asian Dioecesis To Timotheus Bishop of Alexandria was given the superintendency over the Churches throughout Egypt The administration of the Churches throughout the East was committed to the Bishops of that Region to wit to Pelagius of Laodicea and Diodorus of Tarsus but to the Antiochian Church were reserved the priviledges of Honour which were given to Meletius then present They likewise decreed that if need required a Provincial Synod should determine the Ecclesiastick affairs of every Province These sanctions were confirmed by the Emperours own consent Such was the conclusion of this Syond CHAP. IX That the Emperour Theodosius ordered the body of Paulus Bishop of Constantinople to be honourably translated from the place of his Exile At which time also Meletius Bishop of Antioch departed this life AT that time the Emperour translated the body of Paulus the Bishop from the City Ancyra whom Philippus Praefect of the Praetorium had banished upon Macedonius's account and had ordered him to be strangled in Cucusus a Town of Armenia as I have already mentioned Theodosius therefore having received his body with much honour and reverence deposited it in the Church which now bears his own name which Church the embracers of Macedonius's opinion were heretofore in possession of at such time as they were separatists from the Arians but were then expelled by the Emperour because they refused embracing of his faith Moreover at the same time Melitius Bishop of Antioch fell into a distemper and died in praise of whom Gregorius Basilius's brother spoke a Funeral Oration Meletius's body was by his friends conveyed to Antioch Such as were favourers of Meletius did again refuse to be subject to Paulinus but caused Flavianus to be substituted in the place of Meletius By reason whereof a new division did again arise amongst the people Thus the Antiochian Church was afresh divided into two parties on account of their Bishops not of their faith CHAP. X. That the Emperour ordered a Synod of all the Sects to be convened at which time Arcadius his son was proclaimed Augustus and that the Novatians who as to their faith embraced the same sentiments with the Homoöusians were the only persons that had permission to hold their assemblies within the City But the other Hereticks were forced from thence BUt there were disturbances in other Cities also which hapned at such time as the Arians were ejected out of the Churches On account whereof I cannot choose but admire the Emperours judiciousness and prudence For he suffered not so far as it was in his power to prevent them the Cities to be filled with tumultuous disturbances but within a short space of time ordered a Synod of all the Heresies to be again convened supposing that by a mutual conference of the Bishops one concordant opinion would prevail amongst all men I am of opinion that this design of the Emperour 's was the cause of that fortunate success he then had For about the same time by a particular dispensation of divine providence the Barbarous Nations were reduced to a subjection to him And amongst others Athanarichus King of the Goths made a Surrendry of himself with all his own people unto him who soon after died at Constantinople Moreover at that time the Emperour proclaimed his Son Arcadius Augustus in the second Consulate of Merobaudes which he bore with Saturninus on the sixteenth of January Not long after these things the Bishops of every Sect arrived from all places in the same Consulate in the month June The Emperour therefore having sent for Nectarius the Bishop consulted with him what project should be made use of that the Christian Religion might be freed from dissentions and the Church reduced to an Union And he said that that Controversie which caused a separation in the Churches ought to be discussed that so by a removal of the Discord an agreement might be effected in the Churches At the hearing of this Nectarius was full of anxiety and sollicitude And having sent for Agelius then Bishop of the Novatians in regard he was a person that embraced the same sentiments with him as to the Faith he makes known to him the Emperours intent He as to other things was indeed a very pious person but being not very able to maintain a dispute concerning the Doctrine of Faith he proposes his Reader under him by name Sisinnius as a fit person to manage a Conference But Sisinnius an eloquent man and well experienced in affairs one who had an accurate skill in the expositions of the Sacred Scriptures and in Philosophick opinions knew that these Disputations do not only not unite dissentions but also raise Heresies to an higher degree of contention Upon which account he gave Nectarius this advice In regard he very well knew that the Ancients avoided the attributing a beginning of Existence to the Son of God for they apprehended him to be Coeternal with the Father he advises him to shun Logical disputes and to produce for evidences the Expositions of the Ancients and that the Emperour should propose to the Chiefs of each Heresie this question Whether they would entertain any respect for the Ancients who flourished before the dissention in the Church or whether they would reject them as estranged from the Christian Religion For if they reject them said he then let them dare to Anathematize them And if they shall be so audacious as to do that the multitude will forthwith extrude them by violence Upon the doing whereof the truth will undoubtedly obtain a manifest victory But if they shall refuse to reject the Ancient Doctours then it will be our business to produce the Books of the Ancients whereby our opinion will be attested and confirmed Nectarius having heard all this from Sisinnius goes in great hast to the Pallace and makes the Emperour acquainted with the advice which had been given him The Emperour embraces it with much eagerness and handled the matter prudently For without discovering his design he asked the Chiefs of the Hereticks this one question Whether they had any respect for and admitted of those Doctours of the Church who lived before the rise of the dissention Upon their non-refusal of them and their affirming that they highly revered and honoured them as being their Masters the Emperour enquired of them again whether they would acquiesse in them as witnesses of the Christian Religion worthy to be credited When the Chiefs of the Sects and their Logicians for they had amongst them many persons well
Church of the Novatians at Constantinople during the space of fourty years from the times of Constantine untill the sixth year of the Emperour Theodosius as I have somewhere related before Being near his death he ordains Sisinnius to succeed him in his Bishoprick He was a Presbyter of that Church over which Agelius Presided a person of great eloquence and had been instructed in Philosophy by Maximus the Philosopher at the same time that he read to the Emperour Julian But when the Novatian Congregation found fault with this Ordination because Agelius had not rather ordained Marcianus a person of an eminent piety by whose interest the Novatians had continued unmolested during Valens's Reign Agelius desirous to appease the people's discontent ordained Marcianus also and being somewhat recovered from his distemper he went into the Church and spake these words to the people on his own account After my decease saies he take Marcianus for your Bishop and after Marcianus Sisinnius Having survived these words a small time he ended his life Marcianus therefore being constituted Bishop over the Novatians there arose a division in their Church also upon this account One Sabbatius a person that had turned Christian from being a Jew being by Marcianus promoted to the dignity of a Presbyter continued notwithstanding a zealous promoter of Judaism wherewith he had been leavened before Moreover he was extreamly ambitious of being made a Bishop Having therefore procured two Presbyters Theoctistus and Macarius who were privy to his ambitious design to be his Assistants he took a resolution of defending that innovation made by the Novatians in Valens's Reign concerning the Festival of Eaester at Pazum a Village in Phrygia which I have mentioned before And first of all under pretence of following an Ascetick and more austere course of life he secretly withdrew from the Church saying that he was aggrieved upon the account of some persons in regard he had a suspicion that they were unworthy of a participation of the Mysteries But in process of time his design was discovered to wit that his desire was to hold private and separate meetings When Marcianus understood this he himself complained of his own mistake in ordaining to wit because he had promoted persons so ambitious of vain-glory to the Presbyterate And being grieved did frequently use to say that it had been better he had laid his hands on thorns than when he preferred Sabbatius to the dignity of a Presbyter Moreover he procured a Synod of Novatian Bishops to be convened at Sangarum which is a Mart-Town in Bithynia lying near Helenopolis The Bishops being convened there sent for Sabbatius and ordered him to set forth before the Synod the reasons of his grief Upon his affirming that the dissention about the observation of the Feast of Easter was the cause of his being troubled for it ought as he said to be kept in the same manner that the Jews observed it and agreeable to that Sanction which those convened at Pazum promulged the Bishops present at the Synod having a suspition that Sabbatius pretended all this on account of his being desirous of a Bishoprick bound him with an oath that he should never accept of a Bishoprick When he had sworn to this they published a Rule concerning the Feast of Easter to which Canon they gave this Title Adiaphoros affirming that a disagreement about the Festival of Easter was not a sufficient reason for a separation from the Church and that those convened at Pazum did no prejudice to the Catholick and universal Rule For the Ancients they said and those who lived nearest the Apostles times although they differed in the observation of this Festival yet communicated one with another and in no wise raised any dissention on that account Besides the Novations they added who inhabit the Imperial City Rome never followed the Jewish usage but always kept Easter after the Aequinox and yet they separated not from those of their own Faith who observed not the Feast of Easter after the same manner that they themselves did Upon these and many such like mature considerations they made that Indifferent Canon which I have mentioned concerning Easter whereby it was left to every ones arbitrement to celebrate Easter according to that usage which by a prejudicate opinion he had embraced and that there should be no dissention in relation to communion but that those who celebrated that Festival after a different manner should notwithstanding continue in the unity and agreement of the Church This Rule therefore concerning the Feast of Easter having at that time been constituted and confirmed by them Sabbatius being bound by his oath if at any time there hapned any discrepancy in the celebration of the Feast of Easter himself anticipated the Fast by keeping it in private by himself and having watched all night he celebrated the solemn day of the Sabbath of the Passover And again on the day following he came to the Church at such time as the whole congregation were assembled there and together with them partook of the Mysteries This he did for many years and therefore could not avoid being taken notice of by the multitude Upon which account some of the simpler sort of people more especially the Phrygians and Galatians thinking they should be justified by this fact imitated Sabbatius and kept the Passover in secret agreeable to his fashion But some time after this Sabbatius disregarding his oath held Schismatical Meetings by himself and was constituted Bishop over those that were his own followers as we shall manifest in the procedure of our History CHAP. XXII This Historian's Sentiment concerning the disagreements which appear in some places in relation to the Feast of Easter Baptisms Fasts Marriages the order of celebrating the Eucharist and other Ecclesiastick Rites and Observances But I think it not unseasonable to declare in short what comes into my mind concerning Easter Neither the Ancients nor the Moderns who have studiously followed the Jews had in my judgment any just or rational cause of contending so much about this Festival For they considered not with themselves that when the Jewish Religion was changed into Christianity those accurate observances of the Masaick Law and the Types of things future wholly ceased And this carries along with it its own demonstration For no one of Christ's Laws has permitted the Christians to observe the Rites of the Jews Moreover on the contrary the Apostle has expresly forbid this and does not only reject Circumcision but also advises against contending about Festival days Wherefore in his Epistle to the Galatians his words are these Tell me ye that desire to be under the Law do ye not hear the Law And having spent some few words in his discourse hereof he demonstrates that the people of the Jews are servants but that those who have followed Christ are called to Liberty Moreover 't is his admonition that days and
Johannes reproved Sisinnius and said to him a City cannot have two Bishops Sisinnius's answer was Nor has it Johannes being angry hereat and saying you seem desirous of being the only Bishop Sisinnius replyed I do not say that but that I am not a Bishop in your account only when as notwithstanding other persons look upon me to be such Johannes incensed at that answer I said he will make you leave Preaching for you are an Heretick To which Sisinnius made this pleasant return But I will give you a reward if you will free me from so great pains Johannes being mollified with this answer replied I will not make you leave off Preaching if that Office be troublesome to you So facetious was Sisinnius and so ready at answering It would be tedious to write and record all his sayings Wherefore I have accounted it sufficient by these few to shew what manner of person he was I will only add this that he was very eminent for his Learning on which account all the Bishops that were his successours loved and honoured him Moreover all the eminent personages of the Senatorian order had a great affection for and admired him He wrote many Books but he is too studious about words in them and intermixes Poetick terms He was more admired for his speaking than his writing For in his face and voice in his garb and aspect and in the whole motion of his body there was a gracefullness By reason of which accomplishments He was beloved both by all Sects and chiefly by Atticus the Bishop But I think thus much sufficient to have been said concerning Sisinnius CHAP. XXIII Concerning the death of the Emperour Arcadius NOt long after the death of Johannes the Emperour Arcadius died a man of a mild and quiet temper and who at the close of his life got the repute of a person beloved by God for this reason There is at Constantinople a very spacious house which is termed Carya For in the Court of this house there is a Nutt-tree on which 't is reported the Martyr Acacius was hanged and compleated his Martyrdom On this account a small Church was built near that tree The Emperour Arcadius desirous to see this Church went into it one day and when he had said his prayers came out again All those persons who dwelt near that Church ran together to see the Emperour Some went out of the house and made it their business to take their standings before hand in the streets from whence they supposed they might have a plainer view of the Emperour's countenance and of the Guards that were about him Others followed untill all persons together with the women and children were got out of the Church After which all that great house the buildings whereof enclosed the Church on every side fell down immediately Hereupon followed an out-cry together with an admiration because the Emperours prayer had delivered so great a multitude of persons from destruction This hapned thus Moreover Arcadius leaving his Son Theodosius then but eight years old ended his life in the Consulate of Bassus and Philippus on the first of May this was the second year of the two hundredth ninety seventh Olympiad He reigned with his Father Theodosius thirteen years after his Fathers death he reigned fourteen he lived one and thirty years This book contains the History of twelve years and six months In other Copies this following passage occurs not as if it were omitted but worded in a different manner We judged it therefore meet to annex it On which account we have added it at this place BUt in regard the Bishop of Ephesus hapned to die in the interim Johannes was necessitated to go to Ephesus to ordain a Bishop Being arrived in that City and some endeavouring to promote one person others another he preferred one Heraclides his own Deacon by Country a Cypriot to the Bishoprick Whereupon a disturbance being raised in Ephesus because Heraclides was reputed unworthy of the Episcopate Johannes was forced to stay at Ephesus for some time During his residence there Severianus grew more beloved and esteemed by his Auditors at Constantinople Nor was this unknown to Johannes For he was speedily acquainted with what hapned by Serapion whom he had a singular affection for and to whom he committed the whole care of his Episcopate in regard of his piety his fidelity in all concerns his prudence in the management of all matters and his studiousness about defending the Bishops Rights After some time Johannes returns to Constantinople and personally undertook again a becoming care of the Churches But between Serapion the Deacon and Severianus the Bishop there arose a great dissention Serapion opposing Severianus because he strove to out-do Johannes in his Preaching and Severianus envying Serapion because Johannes the Bishop favoured him highly and entrusted him with the whole care of his Episcopate Being thus affected one towards the other the vehemency of their hatred hapned to be much increased by this reason To Severianus on a time passing by Serapion shewed not that honour which is due to a Bishop but continued in his feat whether it was because he saw him not as Serapion afterwards affirmed upon oath before the Synod or whether it was because he slighted the presence of a Bishop as Severianus averred which of these was truest I cannot say God only knows But Severianus could not then bear Serapion's contempt but immediately even before cognizance had been taken of the cause in a publick Synod with an oath condemns Serapion and not only divests him of the dignity of a Deacon but excommunicates him also from the Church Johannes hearing this took it very ill But afterwards when the business came under scrutiny before a Synod and Serapion excused the fact and averred that he saw him not and also produced witnesses in confirmation thereof the whole Synod of Bishops then convened pardoned him and entreated Severianus to admit of Serapion's excuse But Johannes the Bishop that he might fully satisfie Severianus removes Serapion and suspends him from the Office of a Deacon for a weeks space although he used him as his right hand in all businesses in regard he was a most acute and diligent person about Ecclesiastick Disputes and Answers Notwithstanding Severianus could not thus be prevailed with but made it his whole business to get Serapion not only wholly degraded from his Diaconate but excommunicated also Johannes was sorely vexed hereat went out of the Synod and left the Bishops then present to determine the cause having spoken these words to them Do you inquire into the cause and make such a definitive determination as you shall think fit For I refuse to determine the difference between them After Johannes had spoken these words and was risen up the whole Synod arose likewise and left the cause in the same state it was in blaming Severianus rather because he acquiesced not in what had been
The Canon therefore runs thus If any person who has been Ordained Bishop of a Church goes not to that Church over which he has been Ordained Bishop not by reason of his own fault but either because of the peoples refusall of him or for any other necessary Cause not proceeding from himself this person shall be partaker of the Honour and Ministration provided he molests not the affairs of that Church wherein he shall celebrate Assemblies But he ought to embrace whatever the Synod of the Province having had Cognizance of his Case shall think good to determine This is the Canon Now to make it evident that many Bishops have been translated from some Cities to others by reason of the Churches necessities now and then intervening I will here annex the names of such Bishops as have been translated Perigenes had been ordained Bishop of Patrae But in regard the Inhabitants of the foresaid City refused to admit him the Bishop of Rome ordered he should be constituted Bishop in the Metropolitane See of Corinth the Bishop of that Church being dead Over which Church Perigenes presided as long as he lived Gregorius of Nazianzum was first of all Bishop of Sasimi one of the Cities in Cappadocia afterwards he was made Bishop of Nazianzum Melitius had formerly presided over the Church in Sebastia and afterwards he Governed that in Antioch Alexander Bishop of Antioch translated Dositheus Bishop of Seleucia to Tarsus in Cilicia Reverentius was removed from Arci a City of Phaenice and afterwards translated to Tyre Johannes was translated from Gordum a City of Lydia to Proconnesus and presided over the Church there Palladius was translated from Helenopolis to Aspuna Alexander was translated from Helenopolis to Adriani Theophilus was translated from Apamea a City of Asia to Eudoxipolis anciently termed Salambria Polycarpus was translated from Sexantapristi a City of Moesia to Nicopolis of Thracia Hierophilus was translated from Trapezopolis a City of Phrygia to Plotinopolis in Thracia Optimus was removed from Agdamia in Phrygia to Antioch a City of Pisdia Silvanus was translated from Philippopolis in Thracia to Troas Let thus many be sufficient to have been named at present who were removed from their own Cities to other Sees But I judge it usefull to speak something in short concerning Silvanus who was translated from Philippopolis in Thracia to Troas CHAP. XXXVII Concerning Silvanus who was translated from Philippopolis to Troas SIlvanus had formerly been a Rhetorician in the School of Troïlus the Sophista But in regard he proposed to himself an accuracy in the profession of the Christian Religion as his chief design and exercised himself in the severities of an Ascetick life on account hereof he refused to wear the Rhetoricians Pallium But afterwards Atticus the Bishop laid hold of him and ordained him Bishop of Philippopolis After he had lived three years in Thracia and found himself unable to endure the cold for he had a very thin lean and infirm body he entreated Atticus that he would ordain another in his stead affirming that he refused to live in Thracia upon no other account than because of the cold Another person therefore having for this very reason been ordained in his room Silvanus continued at Constantinople and with a most exquisite diligence followed an Ascetick course of life He was so great a stranger to delicateness and fineness that he would frequently appear in publick amongst so numerous a concourse of people as were in that populous City shod only with Sandalls made of Spartum After some intervall of time the Bishop of the Church of Troas departed this life On which account the Inhabitants of Troas came to Constantinople to desire a Bishop Whilest Atticus was considering whom he should ordain it hapned that Silvanus came to give him a visit As soon as Atticus saw him he laid aside his care about that affair immediately and spoke to Silvanus on this wise You have no further excuse for your avoiding the care and government of this Church For Troas is not a cold place Behold God has provided you a convenient place for the infirmness of your body Delay not therefore Brother but go to Troas Wherefore Silvanus removed to that City where he did a Miracle which I will now relate A vast Ship for carrying of burthens made for the conveyance of great pillars such a vessell they term Plate had been newly built on the Shore of Troas This Vessell was to be Launched But though many ropes were fastned to the Ship and a great number of persons did their utmost to hale it Seaward yet it was not in any wise to be moved After this had been done for many days then they thought that a devil detained the Vessell Wherefore they went to Bishop Silvanus and entreated him to make a prayer in that place For they believed that by that means only the Ship was to be drawn into the Sea But he entertaining modest thoughts of himself stiled himself a sinner and said that was a work to be done by some righteous person not by him When they continued their Suit with a greater earnestness he went to the Shore Where after he had prayed he took hold of one of the ropes and bad them set close to the business And when they had haled the Ship on a little she ran swiftly into the Sea This Miracle performed by Silvanus's hands stirred up those of that Province to piety But Silvanus was a good man as to other things also For perceiving that the Ecclesiasticks made a gain of their contentions who were engaged in Suits at Law he would never make any one of the Clergy a Judge But received the Libells of the Litigants himself and called one of the faithfull Laicks to him whom he knew to be a Lover of justice to whom he committed the hearing of the cause by which means he freed the Litigants from contentiousness For these reasons Silvanus got himself a great name amongst all men Thus much concerning Silvanus which although declared by way of digression yet in my judgment the mention hereof is not unusefull But let us return to that place from whence we have digressed After Maximianus therefore was ordained Bishop of Constantinople in the Consulate of Bassus and Antiochus about the twenty fifth of October the affairs of the Church were in a sedate and quiet posture CHAP. XXXVIII Concerning the Jews in Creet how many of them turned Christians at that time ABout the same time many of the Jews who dwelt in Creet turned Christians on account of this calamitous accident A certain Jew who was an Impostor feigned himself to be Moses and affirmed himself to have been sent from heaven that he might lead out the Jews who inhabited that Island and conduct them through the Sea For he was as he said the same person who preserved the Israelites heretofore
expression opened a way to Blasphemy Nestorius the Authour of this Blasphemy did not only not curb Anastasius nor undertake the patronage of such Sentiments as were Orthodox and true But also openly and manifestly added strength to what Anastasius had said and pertinaciously maintained disputes about these points And sometimes he would insert and intermix his own opinions and by belching forth the poyson of his own mind attempted to teach such doctrines as were far more blasphemous In so much that to his own destruction he uttered these words I cannot term him God who was two months and three months old as 't is plainly related by Socrates in his account hereof and in the Acts of the Former Ephesine Synod CHAP. III. What Cyrillus the Great wrote to Nestorius and how the third Synod at Ephesus was convened to which Johannes Bishop of Antioch and Theodoret came late WHich assertions when Cyrillus Bishop of Alexandria a Prelate of famous memory had reproved by his own Letters and Nestorius had defended them in his answers thereto nor could be prevailed upon either by those Letters written to him by Cyrillus or them sent him by Celestinus Bishop of the Senior Rome but fearlessly vomited forth his own poyson against the whole Church Cyrillus for which he had just cause made his request to Theodosius Junior who at that time swayed the Sceptre of the Eastern Empire that by his Order the first Synod at Ephesus might be convened The Imperiall Letters therefore were dispatcht away both to Cyrillus and also to the Bishops that presided over the holy Churches in all places Theodosius appointed the day of the Synod's convention to be on the day of the Holy Pentecost whereon the life-giving spirit of God descended upon us Nestorius in regard Ephesus is not far distant from Constantinople came thither first Also Cyrillus and the Bishops about him arrived before the day appointed But Johannes Bishop of Antioch together with the Bishops about him was absent at the set day not willingly as it seems to many persons from the Apology he made in excuse for his not coming at the time appointed but because he could not gather together the Bishops of his Province sooner For the Cities belonging to the Bishops under him are twelve days journey distant from that City heretofore called Antioch but now termed Theopolis to a man that is an expedite and nimble Traveller but to others who are not so good at travelling they are more than twelve days journey distant And Ephesus is at least thirty days journey distant from Antioch Wherefore Johannes affirmed that he could in no wise meet at the appointed day if he should set out when the Bishops whom he had about him had celebrated that termed the New Sunday within their own Sees CHAP. IV. How Nestorius was deposed by the Synod before the arrivall of the Bishop of Antioch VVHen therefore fifteen days were past beyond the day prefixt the Bishops who had been called together for that reason supposing that the Eastern Bishops would not come at all or if they did that much time would be spent before they could be got together meet together in one place the divine Cyrillus administring and the place of Caelestinus who as it has been said governed the Bishoprick of the Elder Rome they summon in Nestorius therefore entreating him that he would give in his answer to the accusations brought against him Who on the day before promised to come if there should be an occasion for it but afterwards neglected to fullfill his promise and having been thrice called after that he appeared not whereupon the Bishops convened undertook the examination of the matter And when Memnon Bishop of Ephesus had reckoned up the days which had passed after the set day they were in number sixteen days and when the Letters of the divine Cyrillus which had been written by him to Nestorius and also Nestorius's Letters to Cyrillus had been read moreover when that sacred Letter of the famous Caelestinus which he sent to the same Nestorius had been annexed further when Theodotus Bishop of Ancyra and Acacius who presided over the See of Melitina had declared those blasphemous Expressions which Nestorius had manifestly and openly belched forth at Ephesus lastly when many sayings of the holy and most approved Fathers who have expounded the right and sincere Faith had been joyned together and also when the various blasphemies foolishly and madly uttered by the impious Nestorius had been reduced into an Order I say after all these things had been done the Holy Synod pronounced sentence against Nestorius in these express words Moreover in regard the most Reverend Nestorius would neither obey our Summons nor admit the most Holy and most Religious Bishops sent by Us We have been forced to proceed to an examination of his impious expressions And having found both from his Letters and Writings which have been recited and also from his own words which he hath lately spoken in this Metropolis which expressions of his have been confirmed by the testimony of many persons that his Sentiments and Doctrines are impious being necessarily induced thereto both by the authority of the Canons and also by the Letter of our most Holy Father and Fellow-Minister Caelestinus Bishop of the Roman Church after many tears we have proceeded to the pronunciation of this sad sentence Therefore Our Lord Jesus Christ who has been blasphemed by him hath determined by this present Holy Synod that the same Nestorius is divested of the Episcopall dignity and excluded from all manner of sacerdotall convention CHAP. V. That Johannes Bishop of Antioch coming to Ephesus after five days deposes Cyrillus Bishop of Alexandria and Memnon Bishop of Ephesus whom the Synod pronounced innocent soon after and deposed Johannes and his party And how by the interposition of the Emperour Theodosius Cyrillus and Johannes were reconciled and confirmed Nestorius's deposition AFter this most legall and just Sentence Johannes Bishop of Antioch comes to Ephesus together with the Prelates about him arriving there five days after Nestorius's deposition And having convened those Bishops of his party deposes Cyrillus and Memnon But when Cyrillus and Memnon had presented Libells to that Synod which had been convened with them although Socrates through ignorance has related this matter otherwise Johannes is summoned to give an account of that deposition which he had made Who not appearing after he had been thrice called Cyrillus and Memnon are absolved from their deposition but Johannes and the Bishops of his party are separated from holy communion and from all sacerdotall authority Further Theodosius at first approved not of Nestorius's deposition but having afterwards been informed of his Blasphemy when he had written very pious Letters to the Bishops Cyrillus and Johannes they come to a mutuall agreement and confirmed Nestorius's deposition CHAP. VI. Concerning Paulus Bishop of Emisa's journey to Alexandria and Cyrillus's
them only which might supply the wants of the indigent and render their estates who possest much secure and safe He was formidable not for his punishing but because 't was feared he was about to punish On these accounts therefore he obtained the Empire which fell to him not by an hereditary Right but was the reward of his vertue as well the Senate as all other persons of what degrees and orders soever conferring the Imperiall dignity upon him by a generall suffrage to which they were perswaded by Pulcheria Whom in regard she was Augusta Marcianus married but knew her not as a wife she continuing a Virgin till her death And these things were done before Valentinianus Emperour of Rome had confirmed this Election by his own consent Notwithstanding by reason of Marcianus's virtue he afterwards made it authentick Further it was Marcianus's desire that one worship might in common be exhibited to God by all persons those tongues which had been confused through impiety being again piously united and that the Deity might be praised with one and the same Doxologie CHAP. II. Concerning the Synod at Chalcedon and what was the Occasion of its being convened WHilest therefore the Emperours mind was taken up with these desires there came to him both the Responsales of Leo Bishop of the Elder Rome affirming that Dioscorus in the second Ephesine Synod had not admitted of Leo's Letter wherein was contained the doctrine of the true Faith and also those persons who had been injured by the same Dioscorus intreating that their Cause might be judged in a Synod of Bishops But above all Eusebius who had been Bishop of Dorylaeum was most importunately urgent saying that by the treacherous contrivances of Chrysaphius Theodosius's Protector he and Flavianus had been deposed because to Chrysaphius demanding Gold for Flavianus's own ordination Flavianus to shame him had sent the sacred Vessels and because Chrysaphius agreed with Eutyches in his erroneous and false opinions Eusebius said moreover that Flavianus had been beaten and kick't and in a miserable manner murdered by Dioscorus For these reasons a Synod is convened at Chalcedon Couriers and Expresses being sent and the Bishops in all places called together by the most pious Emperours Letters first at Nicaea in so much that Leo Bishop of Rome writing to them concerning those persons he had sent to supply his own place to wit Paschasimus Lucentius and the rest inscribed his Letters thus To those convened at Nicaea but afterwards at Chalcedon in the Country of the Bithynians Zacharias Rhetor in favour to Nestorius does indeed affirm that he was sent for out of Exile to this Councill But that this was not so may be conjectured from hence that the Synod does every where Anathematize Nestorius The same is also expressly attested by Eustathius Bishop of Berytus in his Letter to Johannes a Bishop and to another Johannes a Presbyter concerning the matters agitated in the Synod in these very words Those persons meeting again who demanded Nestorius's Reliques cryed out against the Synod in this sort for what reason are Holy men Anathematized In so much that the Emperour being highly incensed commanded his Guards by force to drive them a far off How therefore Nestorius could have been called to this Council who was dead long before I cannot tell CHAP. III. A description of the Great Martyr Euphemia's Church which is in the City Chalcedon and a Narrative of the Miracles performed therein THe Fathers therefore are assembled in the sacred Church of the Martyr Euphemia This Church stands in Chalcedon a City belonging to the Province of the Bithynians It is distant from the Bosphorus not more than two furlongs scituate in a most pleasant place on an eminence which rises easily and by degrees in so much that those who go up into the Church of the Martyr are insensible of Labour in their walk but being got within the Temple on a sudden they appear at a vast height Whence casting down their eyes as 't were from a Watch Tower they have a prospect of all the fields beneath extended into a levell and even plain clothed in green with grass waving with standing corn and beautified with the sight of all sorts of trees they see woody mountains also the trees whereon bend and then raise their tops finely to an heighth Moreover they have a prospect of severall Seas some of which seem purple coloured by reason of their serenity and do sweetly and mildly play with the Shoares to wit where the places are calm but others are rough and boysterous with surges by the very reciprocall motion of their waves forcing a shoar sand mixt with little stones Sea-weed and the lightest sort of shell-fish and then drawing them back again Moreover the Church it self stands right over against Constantinople So that the Temple is not a little adorned with the prospect of so great a City The Church consists of three most spacious structures The first is an Open Court beautified with a large Atrium and with Pillars on every side After this there is another Structure for breadth and length and pillars almost alike differing only in this that it has a Roof laid over it In the Northen side whereof at the rising Sun there is a round Edifice built in form of a Tholus set round within with pillars most artificially framed which are alike as to their matter and equall in bigness Over these pillars there is an Hyperâ—on raised to a vast heighth under the same Roof so that even in this Room also they that desire it may both supplicate the Martyr and also be present at the sacred Mysteries But within the Tholus towards the East there is a magnificent Tomb where lie the most holy Reliques of the Martyr deposited in an oblong Chest some term it The Macra most curiously made of silver The Miracles which are at certain times performed by the holy Martyr are manifestly known to all Christians For frequently in their sleep she appears either to the Bishops during their severall times of presidency over that City or else to some persons otherwise eminent for piety of life who come to her Church and orders them to make their Vintage in the Temple After this hath been made known both to the Emperours to the Patriarch and also to the City as well those who sway the Imperiall Scepter as the Pontif's Magistrates and the rest of the whole multitude of the people go immediately to the Church with a desire to partake of the Mysteries In the sight of all these persons therefore the Bishop of Constantinople together with the Pâ—â—eâ—â—s about him goes into the sacred Edifice where the holy Body I have mentioned is deposited There is a little hole in the Chest on its left side which is shut up and made fast by small doors Through this hole they let down a long
iron rod after they have fastned a sponge to it as far as the most holy Reliques and when they have turnâ—d the sponge about they draw the iron-rod up to them the sponge at the end whereof is full of bloud and bloudy clotters Which when the people behold immediately they adore and glorifie God Further so great a plenty of bloud is extracted out thence that both the pious Emperours and also all the Priests there convened moreover the whole multitude which flock together at that place in a most plentifull manner do partake of it and likewise send it over the whole world to the Faithfull that are desirous of it And the congealed bloud lasts so as it is forever nor is the most holy bloud in any wise changed into any other colour These miracles are performed not at any determinate period of time but according as the Life of the Bishop and the gravity of his Moralls shall deserve For 't is reported that when ever a person of probity and one eminent for his virtues does govern that Church this miracle is performed and that most frequently but when there is no such Prelate such divine signes as these do rarely happen But I will relate another miracle which no time or season interrupts nor does it make any diffâ—â—ence between the Faithfull and the â—nfidells but 't is alike shown to all persons When any person comes into that place wherein the pretious Chest is which contains the most holy Reliques he smells a fragrant scent which transcends all the usuall savours smelt by men For this scent is neither like that which arises from Meadows nor like that sent forth by any the most fragrant things nor is it such a one as is made by Perfumers but 't is a certain strange and most excellent scent which of it self demonstrates the virtue and power of those things that produce it CHAP. IV. Concerning those things which were agitated and established in the Synod and how Dioscorus Bishop of Alexandria was deposed but Theodoret Ibas and some others were restored IN this place the Synod I have mentioned is convened the Bishops Paschatius and Lucentius and Bonifacius the Presbyter administring as I have said the place of Leo Pontif of the Elder Rome Anatolius presiding over the Constantinopolitane Church and Dioscorus being Bishop of the Church of the Alexandrians Maximus Bishop of Antioch and Juvâ—â—â—lis of Jerusalem were there also Together with whom were present those Prelates whom they had about them and also those personages who held the principall places in the eminent Senate of Constantinople To whom they who filled Leo's place said that Dioscorus ought not to sit together with them in the Councill For this they affirmed was given them in charge by their Bishop Leo and unless it were observed they would remove out of the Church And when those of the Senate asked what were the matters objected against Dioscorus they returned answer that he ought to render an account of his own judgment who contrary to what was fitting and just had accepted the person of the Judge After which words when Dioscorus by the Senates Decree had come forth into a place in the midst Eusebius made his request that the Supplicatory Libell which he had presented to the Emperour might be recited which request he worded thus I have been injured by Dioscorus the Faith hath been injured Flavianus the Bishop has been murdered and together with me unjustly deposed by him do you give order that my supplicatory Libell may be read Which thing when the Judges had discoursed of the Libell was permitted to be read the contents whereof were these To the Lovers of Christ our most Religious and most pious Emperours Flavius Valentinianus and Marcianus always Augusti From Eusebius the meanest Bishop of Dorylaeum who speakes in defence of himself of the Orthodox Faith and of Flavianus of Blessed memory who was Bishop of Constantinople It is the designe of your power to make provision for all your Subjects and to stretch forth an hand to all those who are injured especially to them who are reckoned amongst the Ecclesiasticks For hereby you worship the Deity by whom a power hath been given you to Rule and Govern the world In regard therefore the Faith of Christ and we have suffered many and grievous things contrary to all reason and equity from Dioscorus the most reverend Bishop of the great City Alexandria we address to Your piety entreating we may have Right done Us. Now the business is this At a Synod lately held in the Metropolis of the Ephesians would to God that Synod had never been held that it might not have filled the world with mischiefes and disturbance that Good man Dioscorus disregarding the consideration of what is just and not respecting the fear of God for he was of the same opinion and entertained the same Sentiments with the vain-minded and Hereticall Eutyches but concealed it from many persons as 't was afterwards plainly evidenced from his own declaration took an occasion from that accusation which I had brought against Eutyches a person of the same opinion with himself and from that sentence pronounc't against the same Eutyches by Bishop Flavianus of Holy memory whereby he assembled a multitude of disorderly and tumultuous persons and having possest himself of power by money as much as in him lay he has weakened the pious Religion of the Orthodox and has confirmed the ill opinion of the Monk Eutyches which long since even from the beginning hath been condemned by the Holy Fathers Whereas therefore the matters are not small and triviall which he hath audaciously attempted both against the Faith of Christ and against Us We fall at the feet of Your Imperial Majesty and humbly beseech You to order the said most Religious Bishop Dioscorus to give in his answer to what is objected against him by us to wit by having the Monuments of the Acts which he has made against us read before an Holy Synod From which Acts we are able to demonstrate that he is estranged from the Orthodox Faith hath confirmed an Heresie full of impiety has unjustly deposed us and in a most grievous and injurious manner oppressed us You sending your divine and adorable Mandates to the Holy and Oecumenicall Synod of Bishops most dear to God to the end that it may hear the cause between us and the forementioned Dioscorus and bring to the knowledge of Your Piety all that is transacted according to that which shall please Your Immortall height And if we shall obtain this we will pour forth incessant prayers for your eternall Empire most divine Emperours After this by the joynt desire of Dioscorus and Eusebius the Acts of the second Ephesine Synod were publickly recited The particular declaration whereof it being comprehended in many words and contained within the Acts of the Chalcedon Councill least I should seem
verbose to those who hasten towards a knowledge of the conclusion of Transactions I have subjoyned to this Second Book of my History giving those persons who are desirous of an exact and particular knowledge of all matters a liberty of reading these things and of having an accurate account of all transactions imprinted on their mindes In the interim I will cursorily mention the more principall and momentous matters to wit that Dioscorus was convicted because he had not admitted of the Letter of Leo Bishop of the Elder Rome and because he had effected the deposition of Flavianus Bishop of New Rome within the space of one day and because he had gotten the Bishops who were convened to subscribe their names in a paper not written on as if therein had been contained Flavianus's deposition Whereupon those persons who were of the Senate made this Decree We perceive that a more exact scrutiny concerning the Orthodox and Catholick Faith ought to be made to morrow when the Synod will be more compleat and full But in regard Flavianus of Pious Memoryâ— and the most Religious Bishop Eusebius from a search made into the Acts and Decrees and also from their testimony by word of mouth who presided in the Synod then convened who have confessed that they have erred and deposed them without cause when they had in no wise erred in the Faith have as 't is evidently known been unjustly deposed it appears to us agreeable to that which is acceptable to God to be just provided it shall please our most Divine and most Pious Lord that Dioscorus the most Religious Bishop of Alexandria Juvenalis the most Religious Bishop of Jerusalem Thalassius the most Religious Bishop of Caesarea in Cappadocia Eusebius the most Religious Bishop of Ancyra Eustathius the most Religious Bishop of Berytus and Basilius the most Religious Bishop of Seleucia in lsauâ—â— which Prelates had power and presided over the then Synod should lye under the very same punishment being by the sentence of the sacred Synod according to the Canons removed from the Episcopall dignity all things which have been consequently done being made known to his most sacred Imperial Majesty After this Libells having been given in on the second day against Dioscorus on account of various crimes and concerning money forcibly by him taken when Dioscorus being twice and thrice called appeared not by reason of severall excuses which he alledged they who filled the place of Leo Bishop of the Elder Rome made this declaration in these express words What Dioscorus who hath been Bishop of the Great City Alexandria has audaciously attempted against the Order of the Canons and the Ecclesiastick Constitution hath been made manifest both by those things which have already been inquired into at the First Session and also from what hath been done this day For this person to omit many other things making use of his own authority uncanonically admitted to communion Eutyches a man that embraces the same Sentiments with himself who had been canonically deposed by his own Bishop of Holy Memory we mean our Father and Bishop Flavianus before his sitting in the Synod at Ephesus together with the Bishops beloved by God Now the Apostolick See has granted a pardon to those Prelates for what hath been involuntarily done there by them Who also to this present continue of the same opinion with the most Holy Arch-Bishop Leo and with all the Holy and Oecumenicall Synod On which account he hath received them to his own communion as being asserters of the same faith with himself But this man till this very time hath not desisted from boasting of these things on account whereof he ought rather to mourn and lay himself prostrate on the earth Besides he permitted not the Letter of the Blessed Pope Leo to be read which had been written by him to Flavianus of Holy Memory and this he did notwithstanding he was severall times entreated by those persons who had brought the Letter to suffer it to be read and notwithstanding he had promised with an Oath that it should be read The not reading of which Letter has filled the most Holy Churches over the whole world with scandalls and detriment Nevertheless although such things as these have been audaciously attempted by him yet it was our design to have voutsafed him something of compassion in relation to his former impious Fact as also to the rest of the Bishops beloved by God although they had not the same authority of judging that he was invested with But in regard he has out-done his former iniquity by his latter facts for he has audaciously pronounced an Excommunicaton against the most Holy and most Pious Leo Arch-Bishop of Rome the Great and moreover when Libells stuft with Crimes were presented to the Holy and Great Synod against him having been canonically called once twice and thrice by the Bishops beloved of God he obeyed not to wit being prick't by his own conscience Lastly he has illegally received to Communion those who had justly been deposed by severall Synods on these various accounts we say he himself hath pronounced sentence against himself having many ways trampled under foot the Ecclesiastick Rules Wherefore the most Holy and most Blessed Leo Arch-Bishop of the Great and the Elder Rome by Us and the present Synod together with the thrice Blessed and most eminent Apostle Peter who is the Rock and Basis of the Catholick Church and the foundation of the Orthodox Faith hath divested him of the Episcopall dignity and hath removed him from the performance of every Sacerdotall Office Therefore the Holy and Great Synod it self will Decree those things concerning the forementioned Dioscorus which shall seem agreeable to the Canons These things having been confirmed by the Synod and some other business done those Prelates who had been deposed with Dioscorus by the entreaty of the Synod and the Emperours assent obtained their Restoration And some other things having been added to what was done before they promulged a definition of the Faith contained in these express words Our Lord and Saviour Jesus Christ when he confirmed the knowledge of the Faith to his disciples said my peace I give unto you my peace I leave with you to the end that no person should differ from his neighbour in the Dogmata of Piety but that the Preaching of the Truth might be equally demonstrated to all After these words when they had recited the Nicene Creed and also that Creed of the hundred and fifty Holy Fathers they have added these words That wise and salutary Creed of the divine Grace was indeed sufficient for the knowledge and confirmation of piety For it delivers a perfect and entire Doctrine Concerning the Father the Son and the Holy Spirit and it expresses and confirms the Incarnation of our Lord to those who receive it with faith But in regard the
against these words the Egyptians cryed out Let no man divide Him who is not to be parted he ought not to call one Son two But that the Easterns exclaimed Anathema to him who parts Anathema to him who divides 'T is contained in the same Acts that Eutyches was asked whether he would affirm two Natures in Christ. And that he answered that he asserted Christ to consist of two Natures before the Union but after the Union he acknowledged but one Nature in him And that Basilius said these words unless you affirm two undivided and inconfused Natures after the Union you assert a confusion and a commixture But if you add Incarnate and Inhumanate and do understand Incarnation and Inhumanation in such manner as Cyrillus doth you affirm the same that we do For the divinity which is from his Father is one thing the humanity which is from his Mother is another When they were interrogated upon what account they had subscribed to Flavianus's deposition the Acts declare that the Easterns cryed out we have all sinned we do all crave pardon Again further the same Acts being read on do manifest that the Bishops were questioned for what reason they would not permit Eusebius to come in when he desired it To which Dioscorus made answer that Elpidius brought the Commonitory and that he affirmed that the Emperour Theodosius had given order that Eusebius should not be suffered to come in The Acts do manifest that Juvenalis also said the same words But Thalassius said that he himself had not authority Which answers were disallowed of by the Judges For they said that this Apology was invalid where a matter of Faith is the subject of the Conference After these things the same Acts do declare that Dioscorus made a complaint in these words what Canons are now observed whenas Theodoret is suffered to come in And that the Senatours made answer that Theodoret was come in as an Accuser And when Dioscorus subjoyned that Theodoret sate amongst the Bishops the Senatours said again that Eusebius and Theodoret should take the place of the Accusers in like manner as Dioscorus had the place of the Accused allotted to him When therefore all the Acts of the second Ephesine Synod had been read and the sentence of deposition pronounc't against Flavianus and Eusebius had been likewise recited as far as that place where Hilarius the Deacon had said 'T is contradicted the Bishops of the East and those with them exclaimed Anathema to Dioscorus in this very hour Christ hath deposed Dioscorus Flavianus hath been deposed by Dioscorus Holy Lord do Thou revenge him Orthodox Emperour do you revenge Him Many years to Leo many years to the Patriarch Then when the following words were read which manifested that all the then convened Bishops had agreed to the deposition of Flavianus and Eusebius the most Glorious Judges made an Interlocution in these express words We perceive that a more exact scrutiny concerning the Orthodox and Catholick Faith ought to be made to morrow when the Synod will be more compleat and full But in regard Flavianus of Pious Memory and Eusebius the most Religious Bishop of Dorylaeum from a search made into the Acts and Decrees and also from their testimony by word of mouth who presided in the Synod then convened who have confessed that they have erred and have deposed them without cause when they had in no wise erred in relation to the Faith have as 't is evidently known been unjustly deposed it appears to us agreeable to that which is acceptable unto God to be just provided it shall please our most Divine and most Pious Lord that Dioscorus the most Religious Bishop of Alexandria Juvenalis the most Religious Bishop of Jerusalem Thalassius the most Religious Bishop of Caesarea Eusebius the most Religious Bishop of Ancyra Eustathius the most Religious Bishop of Berytus and Basilius the most Religious Bishop of Seleucia in Isauria which Prelates had power and presided over the then Synod should lye under the very same punishment being by the sentence of this sacred Synod according to the Canons estranged from the Episcopall dignity all things which have been consequently done being made known to his most sacred Imperial Majesty After these words the Easterns cryed out this is a just judgment but the Bishops of Illyricum exclaimed we have all sinned let us all be vouchsafed pardon And again when the Easterns acclaimed this is a just sentence Christ hath deposed a Murderer Christ hath revenged the Martyrs the Senators made an Interlocution that every one of the Bishops convened should by himself declare his own Faith knowing for certain that the most Divine Emperour did believe according to that Exposition of the Faith of the three hundred and eighteen Fathers assembled at Nice and of the hundred and fifty Fathers convened at Constantinople also according to the Epistles of the Holy Fathers Gregorius Basilius Hilarius Athanasius Ambrosius and according to Cyrill's two Letters which were recited at the First Synod at Ephesus for that the most Pious Leo Bishop of the Elder Rome had deposed Eutyches according to the same Faith The First Session therefore having after this manner been ended when the most Holy Bishops had come together alone in order to another Action Eusebius Bishop of Dorylaeum presented Libells in defence of himself and Flavianus wherein he accused Dioscorus as entertaining the same Sentiments with Eutyches and because he had divested them of the Sacerdotall Function He added also that Dioscorus had inserted some words which had not been spoken at the then convened Synod into the Acts thereof and moreover that Dioscorus had procured that they should subscribe in blank papers He requested further that all the Acts of the second Ephesine Synod might be made null by the vote of the Prelates who were convened that themselves might be restored to the Sacerdotall dignity and that that nefarious opinion might be Anathematized He requested also after the reading of his Libell that his Adversary might be present When this was by an Interlocution ordered to be done Aëtius Arch-Deacon and Primicerius of the Notaries said that he had gone to Dioscorus as also to the others and that Dioscorus had answered that he was not permitted by his keepers to come to the Councill By making another Interlocution it was ordered that Dioscorus should be sought for before the doors of the Councill And when he was not found Anatolius Bishop of Constantinople made an Interlocution that he ought to be sent for and to be present in the Synod Which having been done the messengers sent to Dioscorus returned and said that he told them I am under custody let my keepers say whether or no they will permit me to go to the Councill And upon the messengers saying to him that they had been sent to him not to the Magistriani they brought word that Dioscorus had said I am ready to come
making an Interlocution had given order that an intervall of five days might be allowed them wherein they might have a meeting and confer with Anatolius Prelate of Costantinople all the Bishops cryed out and said We do believe thus We all believe thus as Leo so we believe no one of us doubts We have all subscribed To which exclamations the Judges made an Interlocution in these express words There is no necessity that you should all meet But in regard 't is agreeable that those who doubt should be confirmed let the most pious Bishop Anatolius choose out of their number who have subscribed such persons as he shall think fit to teach and inform those that doubt Whereto those of the Synod subjoyned these Acclamations We entreat for the Fathers Let the Fathers who are of the same Sentiment with Leo be restored to the Synod The Fathers to the Synod These words to the Emperour These Supplications to The Orthodox These Supplications to Augusta We have all sinned Let us all be pardoned But the Clergy of the Constantinopolitane Church exclaimed in these words They are but few who cry out The Synod says not this After whom the Eastern Bishops cried out The Egygyptian to Banishment But the Illyricians exclaimed We entreat you have mercy upon all After whom the Eastern Bishops cried out The Egyptian to Banishment And when the Illyricians had made the same request which they had made before the Clergy of Constantinople cried out Dioscorus to Banishment The Egyptian to Exile The Heretick to Banishment Christ hath deposed Dioscorus After whom the Illyricians and those Bishops of their partie exclaimed We have all sinned pardon all Dioscorus to the Synod Dioscorus to the Churches And when such like words as these had preceded this Session was ended At the Session after this when the Senate had made an Interlocution that the Decrees which had already been given forth should be recited Constantinus the Secretary read these express words out of a Schedule We perceive that a more exact scrutiny concerning the Orthodox and Catholick Faith ought to be made to morrow when the Synod will be more compleat and full But in regard Flavianus of Pious Memory and the most Religious Bishop Eusebius from a search made into the Acts and Decrees and also from their testimony by word of mouth who presided in the Synod then convened who have confessed that they have erred and have deposed them without cause when they had in no wise erred in the Faith have as 't is evidently known been unjustly deposed it appears to us agreeable to that which is acceptable unto God to be just provided it shall please our most Divine and most Pious Lord that Dioscorus the most Religious Bishop of Alexandria Juvenalis the most Religious Bishop of Jerusalem Thalassius the most Religious Bishop of Caesarea in Cappadocia Eusebius the most Religious Bishop of Ancyra Eustathius the most Religious Bishop of Berytus and Basilius the most Religious Bishop of Seleucia in Isauria which Prelates had power and presided over the then Synod should lye under the very same punishment and according to the Canons be removed from the Episcopall dignity all things which have been consequently done being made known to his most sacred Imperial Majesty Then after the reading of some other things the Bishops assembled were asked whether Leo's Letter agreed with the Faith of the Three hundred and eighteen Holy Fathers convened at Nice and with that of the Hundred and fifty Holy Fathers assembled in the Imperiall City Constantinople whereto Anatolius Prelate of Constantinople and all the Bishops present returned answer that Leo's Letter agreed with the foresaid Holy Fathers and he subscribed to the forementioned Letter of Leo. These things having proceeded thus those of the Synod cried out We all consent We do all approve We all believe a like We all think the same things We all believe thus Let the Fathers be restored to the Synod Let those who have subscribed be restored to the Synod Many years to the Emperour Many years to Augusta The Fathers to the Synod those of the same Faith to the Synod many years to the Emperour those of the same Sentiments to the Synod many years to the Emperour We have all subscribed to the Faith as Leo so we think After this an Interlocution was made by the Judges in these express words We have given a Relation concerning these things to our most divine and most pious Lord and we expect the answer of his piety But your Reverence shall render an account to God as well concerning Dioscorus who hath been deposed by You his Imperiall Majesty and we being ignorant thereof as concerning those other five persons for whom you have entreated and concerning all other matters which have been transacted in the Synod Hereupon they all cried out saying God hath deposed Dioscorus Dioscorus hath been justly deposed Christ hath deposed Dioscorus Then after these things an answer being brought from Marcianus which gave the Bishops permission to determine according to their own discretion concerning the persons who had been deposed in such manner as the Judges have declared by an Interlocution the Bishops made their request saying these express words We entreat that they may come in Let those of the same opinion be restored to the Synod those of the same Sentiments to the Synod those who have subscribed to Leo's Letter to the Synod Which persons after an Interlocution were admitted into the number of the Synod And after this the Supplicatory Libells which had been presented by the Bishops of the Aegyptick Dioecesis to the Emperour Marcianus were read wherein besides other matters these things were contained Our Sentiments are the same with those expositions which the Three hundred and eighteen Holy Fathers set forth at Nicaea and with those embraced by the blessed Athanasius and Cyrillus of Holy Memory We Anathematize every Heresie that of Arius that of Eunomius of Manes of Nestorius and that of those who assert that the Flesh of our Lord is from heaven and not from the Holy Theotocos and Ever-Virgin Mary whom we affirm to be like to us all but without sin Then all the Bishops present in the Synod cried out saying Why do they not Anathematize Eutyches's opinion Let them subscribe to Leo's Letter and Anathematize Eutyches and his Opinions Let them give their assent to Leo's Letter they are desirous to impose upon us and be gone Hereto the Bishops of Egypt returned answer that there were many Bishops in Egypt and that 't was impossible for them to represent the persons of those who were absent and they requested that the Synod would expect their Arch-Bishop to the end that according as Custome required they might follow his Opinion For they said that if they should do any thing before the Election of their Arch-Bishop all persons of the whole Egyptick Dioecesis would fall upon them
Emperour Anastasius perceived he ejected those Bishops who made any Innovation out of the Church where-ever he found any such person either crying up the Synod of Chalcedon contrary to the usage in those places or else Anathematizing it He ejected therefore out of the Imperial City in the first place Euphemius as we have related before and then Macedonius after whom Timotheus was made Bishop Flavianus also was by him ejected out of Antioch CHAP. XXXI The Letter of the Monks of Palestine to Alcison concerning Xenaias and some other persons NOw concerning Macedonius and Flavianus the Monks in Palestine in their Letter to Alcison say word for word thus But Petrus being dead they were again divided amongst themselves and Alexandria and Egypt and Libya continued within their own Communion The rest of the East likewise held a Communion separate from others in regard the Westerns refused communicating with them on any terms unless to their Anathematizing of Nestorius Eutyches and Dioscorus they would add Petrus Mongus also and Acacius The Churches therefore over the whole world being in this posture the genuine followers of Dioscorus and Eutyches were reduced to the smallest number imaginable And when they were now just about vanishing in such a manner as not to appear any more in the world One Xenaias a person agreeable to his name truly a stranger from God on what design we know not nor what the grudge was which he would revenge upon Flavianus but under a pretext of the Faith as most do say begins to move against Flavianus and to calumniate him as a Nestorian But when Flavianus had Anathematized Nestorius together with his opinion Xenaias passes from Nestorius to Dioscorus and to Theodorus and Theodoret Ibas and Cyrus and Eutherius and Johannes and we know not to what persons else nor whence he had gathered them Some of whom had in reality been Asserters of Nestorius's Sentiments but others of them suspected to have been Nestorius's followers had Anathematized him and had ended their lives in the Communion of the Church Unless says Xenaïas to Flavianus you will Anathematize all these persons who are distempered with Nestorius's Tenets you are an Embracer of Nestorius's Sentiments although you should Anathematize him a thousand times together with his Opinion By Letters also he excites the Favourers of Dioscorus and Eutyches perswading them to assist himself against Flavianus and to require him not to Anathematize the Synod but the forementioned persons only When Flavianus the Bishop had made a long and stout resistance against these men and against others who together with Xenaias combined against him to wit one Elusinus Bishop of the Second Cappadocia Nicias Bishop of Laodicea in Syria and others from other places to relate the Causes of which persons hatred against Flavianus belongs not to us but to others at length Plavianus supposing they would not be quiet in behalfe of these persons yielded to their contentious humour and having in writing Anathematized the foresaid persons sent his Libell to the Emperour For they had incensed him against Flavianus as being an Assertour of Nestorius's Opinion But Xenaias not satisfied even herewith required again of Flavianus that he should Anathematize the Synod it self and those who asserted two natures in the Lord Christ one of the Flesh another of the Deity Which when Flavianus had refused to do Xenaias accused him again as being a Nestorian After many debates in reference to this matter when the Patriarch had drawn up an Exposition of the Faith wherein he profest that he embraced the Synod as to what related to the Deposition of Nestorius and Eutyches but not as to its definition and doctrine of the Faith they renewed their Accusations against him as if he were a secret favourer of Nestorius's Sentiments unless he would add an Anathematism against the Synod it self also and against those who asserted two Natures in our Lord one of the Flesh another of the Deity Moreover by their many fraudulent words ' and expressions they induced the Isauri also to embrace their own Opinion And having drawn up a Writing concerning the Faith wherein they Anathematized the Synod together with those who affirmed two Natures or Proprieties in Christ they withdrew themselves from a Communion with Flavianus and Macedonius and enter into society with others who had subscribed to their Writing During this interim they entreated the Bishop of Jerusalem also that he would draw up in writing the Form of his own Faith Which he having set forth sent it to the Emperour by the followers of Dioscorus And that Copy of it which they produce does indeed contain an Anathematism of those who assert two Natures But the Bishop of Jerusalem himself affirms that it has been adulterated by them and produces another without any such Anathematism Nor need this seem a wonder For they have frequently corrupted the Books of the Fathers And by false Titles have ascribed many of Apollinaris's Books to Athanasius to Gregorius Thaumaturgus and to Julius By which Books especially they have induced many persons to embrace their own impiety Further they requested of Macedonius a Writing concerning his own Faith Who set forth an Exposition thereof affirming that he knew no other Faith save that of the Three hundred and eighteen and hundred and fifty Holy Fathers and he Anathematizes Nestorius and Eutyches and those who assert two Sons or two Christs or who divide the Natures but has made no mention of the Ephesine Synod which deposed Nestorius nor of that at Chalcedon wherein Eutiches had been deposed Whereat the Monasteries about Constantinople were highly offended and separated from the Communion of Macedonius the Bishop In the mean while Xenaias and Dioscorus having brought over many of the Bishops to their own party became intollerable and raised Tumults against those who refused to Anathematize the Synod And against such as would not in the end yield to them they framed many stratagems and caused them to be cast into Exile In this manner therefore they banish Macedonius and Johannes Bishop of Paltum and Flavianus These are the Contents of the foresaid Letter CHAP. XXXII Concerning the Expulsion of Macedonius Bishop of Constantinople and of Flavianus Bishop of Antioch BUt there were other things which secretly wrung Anastasius For when Ariadne had taken a resolution to cloath Anastasius with the Imperial purple Euphemius who presided over the Archi-Episcopal Chair of Constantinople would on no terms give his consent till such time as Anastasius had delivered to him a Caution or Contract in writing written with his own hand and confirmed with great Oaths that he would preserve the Faith entire and introduce no Innovation into Gods Holy Church if he should obtain the Imperial Scepter Which paper Euphemius delivered to Macedonius who was intrusted with the custody of the Sacred Vessells Euphemius had done these things on this
revive Artemon's Heresie 89. 2. 135. 2. is confuted by Malchion the Presbyter 133. 1. His avarice and pride 133. 2 c. He is deposed in the Antiochian Synod 134. 2. His Heresie 255. â— Paulus a Martyr in Palestine 164. 2. His pious and Christian prayer before his death ibid. Another Paulus Martyred with Pamphilus 166. 2. Paulinus is ordained Bishop of Antioch by Lucifer 289. 2. 293. 1. He and Meletius come to an agreement 330. 2. Paulinus Bishop of Triers 271. 1. Paulus Bishop of the Novatians at Constantinople 377. 1. His Commendation ibid. and 385. 1. Paulus Bishop of Tyre 239. 2. Paulus a Presbyter at Constantinople 247. 2. is ordained Bishop ibid. He is ejected ibid. restored 250. 2. His death 264. 1. His Reliques are removed to Constantinople 334. 1. Paulus Bishop of Emisa is sent to Cyrill Bishop of Alexandria by Johannes Bishop of Antioch 405. 1. Paulus is ordained Bishop of Ephesus 450. 2. He is put out of his See by Zeno Augustus 453. 1. Paulus after Severus's Ejectment is ordained Bishop of Antioch 471. 1. Peace termed The Interminate peace made with the Persians by Justinian 483. 2. is broken by the Persians 487. 2. Pelagius Bishop of Laodicea 304. 1. Pelagius successour to Johannes in the Bishoprick of Rome 509. 2. Pelelis and Nilus Egyptian Bishops crowned with Martyrdom 148. 1. 170. 1. Pella a town beyond Jordan 32. 2. The Christians remove thither before the siege of Jerusalem ibid. 〈◊〉 Presbyters â—4â— â— â— abolished by Nectarius Bishop of Constantinople ibid. c. Perigenes Bishop of Corinth 388. â— c. Pers-Armenia so Armenia the Great was called from the times of the Emperour Philip it was subject to the Persians â—04 1. the inhabitants thereof revolt to the Romans in Justinus Junior's Reign ibid Persâ—â—utioâ— of Diocletian lasted ten years 151. 1. Persians worship Fire 372. 2. Pestilent disease destroys almost the whole world in Justinian's Reigne 490. 1 2. it raged two and fifty years ibid. Peter the chief of all the Apostles 〈◊〉 1. comes to Rome to preach the word of God there and to oppose Simon Magus ibid is crucified at Rome in Nero's time 〈◊〉 2. 31. 1. Preached the Word of God to the Corinthians 30. 1. was Preacher to the Jews that were dispersed 30. 2. His Epistles â—1 10. His 〈◊〉 Gospel Preaching Revelation are Apocryphal Books ibid. His wife was Martyred 45. 1. Petrus Bishop of Alexandria 138. 2. is crowned with Martyrdom in the ninth year of the persecution 139. 1. Petrus of the Bed-chamber to the Emperour is crowned with Martyrdom 14â— 1. Petrus called also Apselamus a Martyr in Palestine 166 1. Petrus is ordained Bishop of Alexandria 3â—â— 2. He is put into prison 316. 1. He returns to Alexandria 327. 2. Petrus chief Presbyter of the Alexandrian Church â—59 2. Petrus Bishop of â—ippi â—04 â— Petrus the â—iberian is ordained Bishop of Majuma 4â—7 2. He was present at Timotheus Aelurus's Ordination 〈◊〉 1. He is banished with him 468. 1. Petrus Fullo Bishop of Antioch subscribes to 〈◊〉 's Circular Letters 450. 2. Zeno ejects him out of the See of Antioch 453. 1. He restores him again 457. â— Petrus Mongus is chosen Bishop of Alexandria after Aelurus's death 454. 1. He does in publick aâ—atheâ—atizâ— the Chalcedon Synod 457. 2. a man of a crafty disposition ibid. His Letter to Acacius Bishop of Constantinople 45â— 1 2. Petrus Bishop of 〈◊〉 refuses his consent to 〈◊〉 's Synodick Letters 469. 1. Petrus successour to Helias in the See of Jerusalem 49â— 1. Pharisees Hereticks amongst the Jews 〈◊〉 â— Pharmaceus a Port in the mouth of the Euxine Sea â—82 2. Phileas Bishop of the Thmuitâ— â— Martyr 144. 2 c. 148. 2. Philetus Bishop of Antioch 102. 2. Philip the Apostle had â— wife and children by her 4â— 1 2. dyed aâ— Hierapolis ibid. His daughters were Prophetesses ibid. and 87. 1. His daughters lived at Hierapolis 49. â— Philip Bishop of Jerusalem 51. 2. Philip the Asiâ—râ—â— â—8 â— Philip Bishop of Gortina 64. 1. His Book against Marcion 65. 1. Philippus the Emperour was a Christian. 107. 2. Philippus Prâ—sect of the Prâ—â—â—râ—um ejects Paul the Bishop out of his See 252. 1. Philippus a Presbyter of Side 3â—4 1. wrote an Ecclesiastick History ibid. Socrates's judgment concerning Philip's History ibid. Philippicus is made Master of the Eastern Milice by Mauricius 516. 1. He is sent a second time into the East to quiet a Mutiny of the Souldiers 517. 2. Philo the Jew a famous man is sent Embassadour to Caius 18. 1. His Books are reckoned up 24. 2. and put into the publick Library at Rome 25. 1. Philoromus a Martyr 144. 2. Philostratus writes that in his time a Pestilence raged fifteen years 491. 1. Phlegon an Historian 416. 2. Phoebus a Bishop 280. 2. Photinians Hereticks 311. 1. Photinus Bishop of Sirâ—ium founded an Heresie called by his own name 254. 2. His opinion 255. 2. He is deposed 266. 1. He wrote against all Heresies 269. 1. Phrygians are naturally temperate 323. 1. Picentius Maximinus the Emperour's Favorite is slain 181. 2. Pierius a Presbyter of the Alexandrian Church 138. 2. Pilate when made Procurator of Judâ—a and how long he continued so 12. 1. Those called Pilase's Acts forged long since his time 12. 1. and 173. 2. He sends a Relation to Tiberius concerning Christ's Miracles 16. 2. He laid violent hands on himself 19. 1 2. Pilgrimage to places of the Holy Land 96. 2. 591. 1. Pinytus Bishop of Creet 63. 1. Pionius's Martyrdom in Smyrna 60. 1. Pisander a Poet. 416. 2. Piso Bishop of the Adani 304. 2. Piso Bishop of Augusta ibid. Piterus or Petiros a Monk 317. 2. Pius Bishop of Rome 54. 2. Plato the Philosopher praised 642. 2. What he thought of the Second and Third cause 372. 1. Placidia daughter to Valentinian and Eudoxia married Olybrius 428. 2. Placidiana an Imperial Palace at Constantinople 364. 2. Plintha Master of the Milice and Consul 349. 2. Plutarchus Scholar to Origen a Martyr 92. 2. 93. 2. Pusumatomachi so the Macedoniani were termed 283. 2. Polybius Bishop of the Church at Trallis 47. 2. Polybius of Megalopolis brought down his History to the destruction of Carthage 513. 2. Polycarp Bishop of Smyrna 47. 1. 345â— 1. comes to Rome on account of the Controversie concerning Easter and conferred with Anicetus 56. 1. 88. 2. Avoids the meeting and salutation of Marcion the Heretick 56. 1. His Epistle to the Philippians 56. 1. His Martyrdome 56. 2 c. His prayer for the Catholick Church 59. 1. Polycarpus Bishop of Nicopolis in Thracia 389. 1. Polycrates Bishop of Ephesus 86. 2. His Epistle to Pope Victor ibid. Pontianus Bishop of Rome 103. 2. Ponticus Blandina's brother a Martyr 73. 2. Pontiâ—s or Chief Priests of the Jews were heretofore perpetual and enjoyed that Office by Inheritance 12. 2. The Sedition of the Chief Priests against the Priests 26. 1. Chief Priest's Robe lockt up by Herod
128. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Encaustick painting 530. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 433. 2. Chrysargyrum is in the Code termed Lustralis auri Collatio 47. 1. The Emperours called it Vectigal ibid. Libanius calls it Tribute because 't was paid every fourth year by Merchants or Traders ibid. The Aurum poenosum is to be distinguished from it ibid. Chrysostome's saying concerning penitents 367. 2. Chrysotelia what it was 474. 2. Churches there were fourty of them at Rome in Decius's time 113. 2. Circular Letters or Encyclicae 432. 2. Claudian at first wrote Greek Verses 416. 1. when he began to write Latine verses ibid. Clavularis Cursus 287. 2. Clemens's book of Recognitions 48. 2. 49. 1. Clemens's Stromata 97. 2. Clemens's books entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Institutions 79. 1. a fragment of them is now extant at the close of his Stromata ibid. Clergy-men wore a Philosophick Pallium 101. 2. Clergy-men termed Competentes 191. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the degree or order of Ecclesiasticks 114. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he enroll'd amongst the Clergy 495. 1. Cletus Bishop of Rome the same person with Anencletus 38. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 412. 2. 422. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stibadia accubita Beds to lye and eat upon 581. 2. Clinicks their Baptism 113. 2. Coadjutor or Assistant can't be made without the Bishops consent 96. 2. Two instances of Coadjutours 137. 2. Colligere Collecta 604. 2. Clopas or Cleophas whether Joseph's brother and unkle to Christ. 38. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Areae 122. 2. Comites of the first and second order long before the Reign of Constantine 606. 2 c. Common Council of Asia or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it was 55. 2. 56. 1. Communicatory-Letters two sorts of them 135. 1. Communion was twofold one of prayer the other of the Sacraments 112. 1. private Communion ibid. and 114. 2. Confectoret 59. 1. Consession whether private or publick amongst the Ancient Christians 341. 2. 342. 1 c. Consecrated Bread was wont to be moystned in water 115. 2. Constantina a City of Phoenice the Bishop whereof was Sophronius 409. 1. Constantine's Letters to the Bishops taken for the Synodick Letter of the Nicene Synod 582. 1. Constantine took too much upon himself in Ecclesiastick matters 594. 2. Constantine the Great how many years he reigned 624. 1. He was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to an Apostle 626. 2. when he was made a Catechumen 627. 2. Constantine's Statue wont to be adored by the common people 230. 1. Constantine's Letter against Arius 224. 2. Constantinopolitane Bishop ordained in the Hellespont and in the adjacent Provinces 276. 1. He is simply and absolutely termed The Patriarch 439. 1. Constantinopolitane Synod assembled on account of the cause of Gregorius Bishop of Antioch what year convened 518. 1 2. Constantius Chlorus in what year he dyed 209. 2. Constantius used to swear by his own eternity 273. 1. Corban what it was 19. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rusticks or Boors 109. 1. called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 490. 2. Cornutus a Philosopher 101. 2. He is erroneously termed Phornutus ibid. Council at Jerusalem in what year assembled 25. 1. Council of Chalcedon in what manner it was preached and published 482. 2. The three General-Councils preached or published together with it by the Deacon in the Church after the reading of the Gospel and inserted into the Diptycks ibid. Criminals usually executed without the City 495. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 697. 2. Curator of a City 146. 1. Curators of the Imperial Houses who they were 510. 1 c. They had Jurisdiction 511. 1. Their Title was Most Glorious and Most Magnificent ibid. 510. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica or Churches 698. 1. Curiae and Curiales 558. 1. Curiales or Decuriones did heretofore gather the Tribute 474. 2. Anastasius the Emperour freed them from that 475. 1. The following Emperours null'd that Law ibid. Curopalates heretofore a despicable office afterwards the highest dignity of the palace 499. 1 2. He was a different person from the Count of the Guards ibid. Cuziba a Monastery and Laura 480. 2. Cynegica a Region near Antioch 467. 2. Cyrenius See Quirinius Cyrillus Bishop of Alexandria presided in the Ephesine Synod 404. 1. Cyrus Bishop of Beroea banished on account of the Homoousian Faith 235. 2. Cyrus a Poet. 416. 1. D. DAcianus 278. 1. Daemons of the Air or Aërial Daemons 672. 1. Dalmatius the Censor father to Dalmatius the Caesar. 238. 2 c. Damophilus the Bithynian his Collectanea 515. 2. He lived after Plutarch's time ibid. Darius the Mede is not Nabonnidus 652. 1. Deacons distributed not the Sacrament amongst the people when the Priest was present 114. 2. Decani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 521. 2. Decennalia Vicennalia Tricennalia what meant by them 529. 1. Decius how many years he Reigned 117. 1. Decuriales who they were at Rome 340. 2. The Rector of the Decuriae ibid. Delphicum an Edifice wherein were the Emperour 's Stibadia or Beds to lye and banquet on 478. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 110. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be read publickly 38. 1. Dengisich son to Attala 435. 2. His name being faulty in the Alexandrian Chronicle is mended ibid. Depositions of Bishops in what order usually declared 442. 1. Dexippus the Historian his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 513. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perpetual Priests 191. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masters of the Platonick School at Athens 136. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homilies or Discourses to the people 89. 1. Dialogue of Jason and Papiscus by whom written 52. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Protests 280. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Most Perfect 177. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charity Love 583. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componere to bury the dead 128. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 130. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hasta amentata a Javelyn fitted with a Leatherloop 463. 1. Dignus est he is worthy was the usual acclamation in the Election of Bishops 106. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enarrations Expositions 98. 2. Dii patrii and Peregrini 553. 2. Diocletian's persecution when it began 140. 2. 158. 2. 537. 1. when it ended 151. 1. what year Diocletian triumphed 148. 1 2. why he resigned the Empire 660. 1 2. in what year he dyed 210. 2. Dioecesis what it signifies 332. 2. 618. 2. Dionysius Consularis of Phoenice 620. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porticus's 590. 1. Dioscorus Bishop of Hermopolis when he dyed 365. 1. Dioscorus Junior when ordained Bishop of Alexandria 467. 1. Liberatus's mistake in relating his Ordination ibid. Dius the first moneth of the Syro-Macedonians 157. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereticks 97. 1. Dominica Mediana 346. 1. whence so called ibid. Donatists their Schism 571. 2. they were the first that appealed from an Ecclesiastick Judicature 280. 2.
inserted at the 739 th page of his works Edit Paris 1627. Moreover Socrates's relation here may be refuted also by these arguments For if these things had been done after the Council at Antioch not only Eusebius but the whole Synod would have sent an Embassy and Letters to Julius Besides it would have been altogether ridiculous and unseemly after the matter was determined in a Council and put in execution Athanasius being now expelled and Gregorius put into his See to write to Julius that he would be judge and remove the controversie in order to its being discust before him as if the matter were still wholly undetermined Sozomen book 3. chap. 7. has followed Socrates's mistake in this relation Vales. a In the old description of Constantinople this Church is mentioned where 't is called Paul's Church and 't is placed in the seventh ward of the City Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coagulated or curded as the runnet doth in the making of cheese a Ammianus Marcellinus had at large described this Sedition of the Constantinopolitans in those books of his History which are lost But he has by the by mentioned it in his 14 th book pag. 23. Edit Paris 1636. Libanius means this tumult in his Oration entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and says it was a most violent Sedition It hapned in the third Consulate of Constantius and in Constans's second which was the year of Christ 342 as it is recorded in Fast. Idat. Vales. See Valesius's Annotas on Amm. Marcellinus page 47. b It is doubtful whether Socrates meanes here bushells of Bread-corn or loaves of bread The Author of the Life of Paulus Bishop of Constantinople which occurs in Photius's Bibliotheca pag. 1421. Edit David Hoâ—sâ—bell 1611. supposed that in this place loaves were meant For thus he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the whole donation was eighty thousand loaves daily distributed 〈◊〉 I am rather of opinion and so Epiphanius Scholasticus understands it that Bushells are meant For the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of wheat imports bushells of wheat rather then loaves Besides how could eighty thousand loaves be sufficient for that multitude of Citizens which inhabited Constantinople should any one wonder at this vast quantity of bread-corn usually distributed every day let him hear Eunapius in the Life of Aedesius pag. 38 Edit Comm. 1596. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. But in our age neither the ships loaden with corn which come from Aegypt nor that vast quantity of wheat brought out of all Asia Syria Phoenicia and the rest of the Provinces upon the consideration of tribute is sufficient to fill and satisfic that drunken multitude of people which Constantine by emptying of other Cities hath transported to Bysantium Concerning this prescript about bread corn for the supply of Constantinople appointed by Constantine of blessed memory and afterwards increased by Theodosius See the second Law in Cod. Theod. de frumento urbis Constantinop Vales. c From the Authority of the Allat M. S. this place is to be amended thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For he was incensed against him not only because he had been ordained c. Thus also the reading is in the Life of Paulus Constantinop Vales. a Socrates mistakes here also For Gregorius who was created Bishop of Alexandria in the Synod of Antioch held that Bishoprick six years untill the Council of Serdica in which he was deposed and excommunicated as it is related in the Synodical Epistle of that Council And when he had survived this sentence about six months he died as Athanasius attests in Epistol ad Soliâ—ar Theodoret has corrected this mistake of Socrates's and Sozomon's in book 2. of his Eccles. Hist. Georgius was made Bishop of Alexandria by the Arians long after Gregorius in the year of Christ 356. Vales. b This place was corrupted by a transposition of the words which gave translatours an occasion of mistaking here But the words might have been easily put into their order after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as being a person odious both upon account of his burning the Church and also because c. Socrates does here assign two reasons why the Arians deprived Gregorius of his Bishoprick The first is because Gregorius was a person hated by all men upon account of his burning Dionysius's Church which Socrates has mentioned before Athanasius also takes notice of it in Epist. ad solitar The other reason is because he seemed not zealous enough in defending their opinion The same is confirmed by Sozomen book 3. chap. 7. Eccles. Hist. Vales. a After the murder of Hermogenes the Emperours Lieutenant-General Constantius put Paulus into iron chains and banisht him to Singar a Town of Mesopotamia whence he removed him afterwards to Emisa as I have remarked out of Athavasius in my second book of Ecclesiastick observations chap. 6. Therefore what Socrates here says is false to wit that Paulus was at Rome at the same time that Athanasius was there Indeed Marcellus Bishop of Anoyâ—â— was at Rome together with Athanasius as we are informed from Julius's Letter to the Eastern Bishops which is also ascertained from Marcellus's Libel which he presented to Julius But Julius speaks not a word concerning Paulus in his foresaid Epistle whom he would doubtless have mentioned had he been then at Rome with Athanasius and Marcellus Vales. b Julius restored not one of the forementioned Bishops not Athanasius himself to his own See For in the Roman Synod wherein Athanasius's and Marcellus's cause was discust Athanasius was only pronounced innocent and admitted to communion by Julius and the rest of the Bishops But against Athanasius's accusers who refused to make their personal appearance in judgment nothing was determined as I have observed out of Athanasius in my first book of Ecclesiastick Observations Nor was Athanasius Marcellus Asclepas or Lucius restored before the Synod of Serdica Vales. c After the Roman Synod wherein Athanasius was pronounced innocent when Julius had sent a Letter by Gabianus the Comes to the Eastern Bishops who had met in a Synod at Antioch at such time as the Church was dedicated see chap. 8. of this book the Eastern Bishops in order to their answering of this Letter were convened again at Antioch in the year of Christ 343. And they wrote back an elegant and sharp Letter to Julius the sense whereof Sozomen relates book 3. chap. 8. Vales. * The Church of Rome See Euseb. Eccles Hist. book 6. chap. 43. d What Socrates here says to wit that Athanasius returned at that time to Alexandria is false For Athanasius went not back to that City till after the Council at Serdica that is till after the year of Christ 348. Vales. e We follow Christophorsons S r Henry Savils reading here which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. or how many complaints the Synods c. Vales. f In the Allat M. S. the reading
* See Euseb Eccles. Hist. book 7. chap. 6. note b. †Dispensation ‖ See Prov. 8. 22. The Eastern Bishops have here quoted the very words of the Septuagint and we render it accordingly But in the English Version which followes the Hebrew exactly the Text is thus rendred the Lord possessed me in the beginning of his way before his works of old h Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must necessarily read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Father as it is in Athanasius from whom the reading is to be made good in the words immediately following thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He alone continually resting in his Fathers bosome Vales. i Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading in the Allat M. S. and in Athanasius's book de Synodis is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. amongst those whose minds are not perverted corrupted or depraved Vales. a This confession of faith for so Athanasius calls it the Embassadours of the Eastern Bishops presented to the Western Prelates assembled at Millaine For some Bishops together with the Presbyters of the Church of Rome had gone thither to intreat Constans Augustus that he would write to his brother Constantius about the assembling of a General Synod in order to the determining of those dissensions in an Ecclesiastick Judicature which had been raised in diverse Churches thus we are informed by Athanasius in his Apology to Constantius Moreover when the Easterns had presented this draught of the Creed to those of the West they requested them to subscribe it But the Western Bishops made answer that as to what belonged to the Articles of Faith the Nicene Creed was to them sufficient to which nothing was to be added nor anything to be taken from it And as concerning the condemnation of those Hereticks who were disallowed of in that confession they requested of the Eastern Bishops Embassadours that they would in the first place condemn the Arian Heresie But upon their refusal to do that the Eastern Embassadours being angry went away from the Council as Liberius relates in his Epistle to the Emperour Constantius in these words Quae est pax Clementissime Imperator c. What peace is there most Gracious Emperour whenas there are four Bishops of their party Demofilus Macedonius Eudoxius and Martyrius who above eight years since when they would not condemn Arius's Heretical opinion at Millaine departed from the Council in anger notwithstanding the Western Bishops condemned Photinus's Heresie in that Synod But they pronounced no sentence against Marcellus because he had before been judged clear from all manner of Heresie in the Roman Synod In the same Synod vrsacius and Valens who had lain under a suspicion of being Arians having presented a Libel wherein they condemned Arius's perfidiousness and Photinus's Heresie were admitted to communiâ—â— as the Synodick Epistle of the Ariminum Council informs us The 〈…〉 e is attested by Ursacius and Valens themselves in another Libel afterwards presented to Julius Bishop of Rome in these words Item Anathema dicimus c. Also we anathematize those who deny that Christ is God and the Son of God from all eternity according to our former Libel which we presented at Millaine c. We thought good to be more large in these remarks of ours concerning the Millaine Synod because the memory thereof is very obscure in the Ecclesiastick Annals Dionyfius Petavius is the first person that hath taken notice of this Synod who in his dissertation de duplici Synodo Sirmiensi hath made many very learned observations concerning this Synod But he has mistaken the year whereon it was convened For he says it was held in the year of Christ 347 a little before the Council of Serdica Which can in no wise be true Therefore Jacobus Sirmondus in his second Diatriba which he wrote against Petavius has in this particular deservedly reproved him Baronius who affirms that the long draught of the Creed which Socrates has recorded in the foregoing chapter was drawn up at the Antiochian Synod in the year of Christ 344 places this Embassie of the Eastern Bishops and the Millaine Council on the same year also But Sirmondus in the forementioned Diatriba assignes this Council to the year of Christ 346. Which opinion is in my judgment the truer For in the first place Athanasius in his Apologetick to Constantius relates that on the fourth year after his coming to Rome he was by Constans Augustus summoned to Millaine whither some Bishops were then gone Now Athanasius came to Rome in the year of Christ 341. Secondly Hilarius in fragmentis relates that the Millaine Synod wherein Photinus was condemned was held two years before Ursacius and Valens offered their Libel of satisfaction to Julius Bishop of Rome For after he has recorded that Libel he addes these words Hac Epistola post biennium missa est quà m haresis Photini a Romanis damnata est i. e. this Letter was sent two years after the Romans had condemned Photinus's Heresie Since therefore Ursacius and Valens wrote that Letter in the year of Christ 349 as Petavius attests the Millain Council must needs have been celebrated on the third year before that that is on the year of Christ 346. For that expression post biennium two years after imports thus much to wit on the third year after that which Petavius did not consider Vales. b Baronius does deservedly blame Socrates here for his saying that the reason why the Western Bishops rejected this draught of the Creed was because they understood not the Greek tongue As if there were not then many in Italy who were well skilled in the Greek language Moreover Theodorus Lector has with good reason found fault with this cause of their refusal For instead of Socrates's words here he has substituted these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of its manifest blasphemy Vales. * He means Constans * General c From the consulate of Felicianus and Titianus which was in the year of Christ 337 to the consulate of Rufinus and Eusebius which was in the year of our Lord 347 there are Ten years compleat Therefore if the Council of Serdica was convened in the eleventh year after Constantine's death it must of necessity have been assembled after the twenty second day of May. Vales. d Athanasius does not say that about three hundred Bishops of the Western Churches met at the Council of Serdica He only says this that as well those who were present at the Council of Serdica as those who subscribed the Synodick Epistle afterwards sent to them also those who before the Council at Serdica had written Synodick Epistles in his behalf out of Phrygia Asia and Isauria were in all three hundred and fourty This passage of Athanasius's occurs in his second defence against the Arians pag. 768 Edit Paris 1627. Moreover the same Athanasius in his Epistle ad Solitar pag. 818. does expresly attest that the Bishops who met at the Council of Serdica
See the following chapter * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affairs a In Priscus's History of the Goths the King of the Hunni is termed Rouas who was succeeded by Attalas In Jordanes he is called Roäs the brother of Oâ—tar and Mundïuchus the uncle of Attalas Langus Nicephorus's Translator calls him Roïlas for what reason I know not for in Nicephorus 't is Rougas as well as here in Socrates Vales. b See Ezech. 38. vers 2 22 23. In the Septuagint Version at v. 2. the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prince Rhos But the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting in the vulgar Translation instead whereof Hieronymus has rendred it thus Principem capitis Mosoch Prince of the chief of Mosoch Wherefore what Langus remarks here concerning the Russi is in my judgment forreign to this place Vales. In the Hebrew the words at this text are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the margin of our English Version is render'd exactly thus Prince of the chief of Meshech Socrates quotes this whole text out of Ezechiel in the words of the Septuaginâ— Version and we have translated them accordingly The difference between the Greek Version and Originall Hebrew at this text is great Our English Translatours as they generally do so here follow the Hebrew * See book 7. chap. 24. a These persons were Consuls on the year of Christ 436. But Prosper Marcellinus Comes in his Chronicon and the Authour of the Alexandrian Chronicle disagree from Socrates For those Authours relate that this marriage was celebrated on the year following whereon Aëtius bore his second Consulate with Sigisvultus in the month of November The same is confirmed by Jordanes in his book de Successione Regnorum where after he has spoken concerning the whoredom committed by Honoria with her Procurator Eugenius which was done in the Consulate of Areobindus and Aspar on the year of Christ 434 He adds these words Posthaec tertio anno Valentinianus c. On the third year after this the Emperour Valentinianus comes from Rome to Constantinople in order to his marrâ—ing Eudoxia daughter to the Emperour Theodosius and having given all Illyria as a gratuity to his Father in Law after the celebration of the marriage he returned with his Wife to his own Kingdomes Cassiodorus Senator attests the same concerning the donation of the Western Illyricum book 11. Variarum Epist. 1. pag. 684 Edit Aurel. Allobrog 1622. in these words Placidiam mundi opinione celebratam avorum or principum or aliquorum as 't is in some Copies Prosapia gloriosam purpurato filio studuisse percepimus cujus dum remisse administrat Imperium indecenter cognoscitur imminutum Nurum denique sibi amissione Illyrici comparavit factaque est conjunctio regâ—anâ—is divisio doleâ—da provinciis Vales. * He means those termed the Johannitae See book 6. chap. 18. †Or by prudence a By these words Socrates does plainly discover his opinion For he would say that these things are usually done through envy or out of favour For because Origen was condemned by Theophilus so many years after his death that Socrates ascribes to Theophilus's envy towards Origen himself or against those termed the Long-Monks And whereas John Chrysostome was brought back with honour into his own Country on the thirty fifth year after his death that Socrates attributes to the love and benevolence of Procluâ— and the people of Constantinople But I am not of Socrates's opinion For although in affairs of this nature tâ—e affections of men have some effect Yet divine Justice and providence whereby the Church is governed doth always overrule Origen therefore was condemned for his Heterodox opinions and John Chrysostome being consecrated for his integrity of life and doctrine continues in the Church to this very day Valesius * Or Tomb. †Or Rectitude a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sate upon in which Author these words are added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having taken the paper which seem altogether necessary Vales. * This pledge or Gage b Although our M. SS Copies alter not the reading here yet I agree with Christophorson and S r Henry Savill who have mended it thus of the month August Doubtless in regard Paulus Bishop of the Novatianists died on the twenty first of July and the paper wherein he had named Marcianus to be his successour was unsealed three days after his death as Socrates has told us before 't is not to be supposed that Marcianus could be ordained Bishop on the twenty first of the same month to wit July in regard he absconded in Tiberiopolis a City of Phrygia from whence he was to be brought to Constantinople that he might be there constituted Bishop of the Novatianists Vales. a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For he had oblieged himself to a performance c I doubt not but it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for she had obliged herself that is Eudocia Thus Epiphan Scholasticus read as appears from his Version which is thus Hoc enim ipsa votum habuerat si filiam videret nuptam For she herself also had made this vow if she might see her daughter married Vales. * Or honoured a This is the Thalassius or Thalassus Praefectus Praetorio of Illyricum to whom The one Law Tit. 6. Legum Novellarum Theodosii Junioris was directed which is dated at Constantinople on the third of the Ides of August in Theodosius's seventeenth Consulate which he bore with Festus After this day therefore on this very year Thalassius was made Bishop of Caesarea by Proclus Which action of Proclus's Socrates does not without cause wonder at as new and not practised by former Bishops Nectarius indeed when he was Praetor of Constantinople had been created Bishop of that City But the Emperour's consent had been first obtained as Socrates has told us before But here Proclus meerly by his own impulse laid his hands on a Praefectus Praetorio who by the Emperour had been designed to the government of the Orientall Praefecture Notwithstanding it is to be understood that the Emperour's consent was afterwards obtained who approved of what Proclus had done But in promoting inferiour Magistrates to Ecclesiastick degrees the Prince's consent was in no wife necessary For the Praefectus Praetorio's approbation was sufficient under whose dispose the Presidents of Provinces were We have an eminent instance hereof in the Life of S t Germanus Altissiodorensis which was written by Constantius Presbyter Which Germanus being President of a Province and Amator Bishop of Altissiodorum a City in France now called Auxerre having a mind to appoint him his successour Amator procured the consent of Julius Praefectus Praetorio of the Gallia's before he attempted to do that as 't is related in book 1 chap. 3 concerning the Life of S t Germanus Further this Thalassius Bishop of Caesarea was present at the false Synod at Ephesus convened against Flavianus
therefore book 14. chap. 47. has rightly explained these words of Evagrius after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which Synod there were present both others of the Prelates and also some of the Senate The Actions of this second Constantinopolitan Synod under Flavianus are extant recorded in the first Action of the Chalcedon Councill See Binius Tom. 3. pag. 129. Edit ut prius Where Florentius the most magnificent Patricius Mamas the Comes and Proximus that is Clerk of the Desk of Libells and Sacred Cognitions and Macedonius the Tribune and Notary are said to have been present at this Synod Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unexpected or absurd Synod Valesius renders it the illegitimate Synod Curterius terms it the mad Synod a In Râ—bâ—râ— Stephens's Edition the reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Christo phorson and S r Henry Savill by transposing the words have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but Evagrius wrote thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which thing that is Dioscorus's Presidency in that Synod was effected by the artifice of Chrysaphius Further Christophorson translates and points this whole passage in this manner Hujus concilii Dioscorus qui in Alexandrâ—ae Episcopatum post Cyrillum successit quò odium in Fâ—avianum incenderetur prases deâ—ignatus fuit Chrysaphius enim hanc rem callidâ— molitus fuerat Of this Councill Dioscorus who succeeded Cyrillus in the Episcopate of Alexandria to the end that the hatred against Flavianus might be inflamed was appointed president For Chrysaphius had craftily attempted this thing But Musculus's opinion seems far better to me who before these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places a subdistinction For he renders it thus Praesidebat autem ei Synodo Dioscorus post Cyrillum Alexandrinus Episcopus id quod ita odio Flaviani instituerat Chrysaphlus c. At that Synod presided Dioscorus Bishop of Alexandria after Cyrillus which thing Chrysaphius had so ordered out of his hatred to Flavianus c. Instead of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S r Henry Savill mends it out of his hatred Nicephorus has these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of his hatred resisting or breaking out against Flavianus Vales. b At the margin of the Florentine Manuscript this Scholion is set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Note concerning the Impious Chrysaphius that the Eunuchs of the Bed-chamber have always done mischief to the Orthodox Arch-Bishops Of which thing we have an eminent instance in Eusebius chief Eunuch of the Bed-chamber who in Constantius's Reign persecuted Atbanasius and the other Catholick Prelates Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson understood these words amiss as if Evagrius had said that Juvenalis had formerly been Bishop of Ephesus But Evagrius does noâ— say so but only that Juvenalis Bishop of Jerusalem had been heretofore at Ephesus to wit in the former Ephesine Synod wherein Nestorius had been condemned Vales. d The reading in Nicephorus is the same but 't is corrupâ— instead of Julianus For so it is truly written in the Acts of the second Ephesine Synod which are recorded in the first Action of the Chalcedon Councill post consulatum Zenonis Posthumiani V V C C. Diâ— sexâ—o Idus Augusti c. After the Consulate of the most famous Personages Zeno and Posthumianus on the sixth of the Ides of August in the third Indiction a Synod is convened in the Metropolis Ephesus by the command of the most Religious and most Christian Emperours and the most Reverend and most Holy Bishops Dioscorus of Alexandria and Bishop Julianus who was the Deputy of the most Holy and most Blessed Leo Bishop of the Roman Church sate in the Holy Church which is called Saint Mary's Baronius at the year of Christ 449 relates from Marianus's Chronicon that this Julianus was Bishop of Puteoli Notwithstanding as it is now extant in Marianus Scotus's Chronicon the Bishop of Puteoli is not called Julianus but Julius who was sent with Hilarus the Deacon by Pope Leo to the second Ephesine Synod But in the Subscriptions of the Bishops who Subscribed to this second Ephesine Synod which Subscriptions are Recorded in the first Action of the Chalcedon Council pag. 141 he is termed Julianus the Bishop For these are the words there Julianus Episcopus â—enens locum sanctissimi Episcopi Romanae Ecclesiae interpretante se Florentio Episcopo Lydiae dixit c. From which words it seems to be concluded that this Julianus who was present at the second Ephesine Synod was Julianus Bishop of Câ—e who two years after was present at the Chalcedon Councill and held there also the place of Leo Bishop of Rome as it frequently occurs recorded in the Acts of the Chalcedon-Synod Observe here Baronius's inconstancy who when he had written at the year of Christ 449 that that Julianus who was Legate of the Apostolick See at the second Ephesine Synod was Bishop of Puteoli afterwards at the year of Christ 451 chap. 78 makes him Bishop of Cö◠Vales. e The Sacred Commonitory or Letters Mandatory of the Emperour Theodosius to Elpidius Comes of the Sacred Consistory and to Eulogius the Tribune and Praetorian Notary is extant in the Acts of the Ephesine Conventicle or little Councill which are Recorded in the first Action of the Chalcedon Synod pag. 46 where these words here related by Evagrius do occur Vales. * Or Abbot †Or suffrage * Or as 't is contained in the Acts. f A little before the second Ephesine Synod Ibas Bishop of Edessa and Daniel Bishop of Carrae had been accused before the Emperour Theodosius by their own Clergy The Emperour gave order that cognizance of their Cause should be taken in a Synod at Berytus in the presence of Damascius Tribune and Praetorian Notary The Acts of this Councill at Berytus are extant recorded in the tenth Action of the Chalcedon Synod See Binius Tom. 3. pag. 377. which begin thus Post Consulatum Flavii Zenonis Posthumiani c. After the Consulate of the most famous personages Flavius Zeno and Posthumianus on the Calends oâ— September in the second Indiction c. I doubt not but it should be written Consulatu Zenonis Posthumiani In the Consulate of Zeno and Posthumianus Otherwise this Synod would have hapned after the Ephesine little Councill which was convened after the Consulate of Zeno and Posthumianus in the month of August Now the Berytian Synod connot be placed after that Ephesine Synod in regard mention is made therein of Flavianus Bishop of Constantinople and of Domnus of Antioch both which 't is manifest were deposed in the second Ephesine Synod Add hereto the testimony of Liberatus the Deacon who relates in his Breviarium that this Berytian Synod was convened before Eutyches had framed his Heresie Vales. g Long before the second Ephesine Synod Irenaeus had been driven from his Bishoprick by an Edict of the Emperour The odosius and Photius had
Eustochius was substituted in his room on the year of Christ 548 as Baronius relates Nevertheless Victor Thunonensis differs herefrom in his Chronicon For he attributes eight years of Episcopate to Macarius and says that Eustochius was ordained whilst he survived on the year before the Fifth Synod that is on the year of Christ 552 and my Sentiment is that this is truer Vales. †Chap. 11. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same is the reading in Nicephorus also book 17. chap. 26. But I do not think it can be said in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood Vales. a This New Laura is mentioned in the Life of Saint Euthymius Concerning this matter Theophanes though in an unfit place to wit in the Affairs of Justinas Junior writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Eustochius removing to Jerusalem out of that hatred he bore to Apollinaris Agatho and Macarius ejected those Monks of the New Laura as Origenists And on this account he himself was also afterwards ejected and Macarius was again restored to his own Chair Baronius thinks indeed that Macarius was restored to his own See a little before Eustochius's ordination and then that Eustochius had obtained the See of Jerusalem again because by his Legates he was present at the Fifth Constantinopolitane Synod on the year of Christ 553 as 't is sufficiently manifest from our Evagrius and from the Acts of the foresaid Synod But Baronius was widely mistaken For Macarius Eustochius being ejected was restored to his own See long after the Fifth Synod in Justinian's Thirty seventh year on the Twenty fourth year after Basillus's Consulate as Victor Thunonensis relates in his Chronicon who lived in those very times and could not be ignorant of that Vales. * Theodorus's †Or All impiety b Cyrillus Scythopolitanus has composed an illustrous Elogy of this Conon in the Life of Saint Saba about the end in these words Qui Cassianus cùm decimum mensem implâ—sset in administratione c. Which Cassianus when he had compleated his tenth month in his Administration departed out of this life after which the Monks commit the Praesecture to Conon They command but God I suppose moved the minds of the Monks to this Now he was a person highly eminent for true Sentiments all manner of Virtue and good Actions who also made use of great care and diligence in his Prefecture For he both recollected those Fathers which had departed from thence being ejected by the Origenists and likewise erected and as it were renewed the Laura which by those frequent Tumults and Wars of Hereticks was now brought to its knees Johannes Moschus speaks of the same Conon Governour of Saint Saba's Laura in chap. 42 where he intimates that he was an acquaintance of Eustochius's Bishop of Jerusalem Vales. * Or amongst those of the Solitude c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superinduces the Cause of Theodorus Liberatus relates the same in his Breviary chap. 24. Yet Libcratus says nothing concerning Rufus and Conon the Abbots sent by Eustochius to Constantinople On the other hand Evagrius makes no mention of that condemnation of Origen which had been made by the Emperour Justinian by the endeavour of Pelagius Apochrysiarius of the Roman See to which condemnation all the Patriarchs had subscribed to wit Zoilus of Alexandria Ephraemius of Antioch Petrus of Jerusalem as Liberatus writes in the foregoing chapter now that hapned on the year of Christ 538 as Baronius relates But that Embassie of Conon Rusus and the other Palestine Monks was sent by Eustochius to Constantinople on the year of Christ 551. For on that year Apollinaris was put into the place of Zoilus Bishop of Alexandria as Baronius affirms But Eustochius out of his hatred chiefly to Apollinaris Bishop of Alexandria ejected the Monks of the Now Laura out of their Monasterie as being Origenists agreeable to what we have related above out of Theophanes Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is was Apocrisiarius to the Bishop of Amasia For as well the Patriarchs as the Bishops of the greater Churches had their Apocrisiarii or Responsales who managed Ecclesiastick affairs in the Emperour's Pallace Which thing had been in use from the times of Constantine the Great as Hincmarus tells us in Epist. 14. Ad Proceres Regni Monasteries had likewise their Apocrisiarii in the Imperial City who performed the same Office as I have abserved above There is mention of these Apocrisiarii in Justinian's Sixth Novell See more in Pithoeus's Glossary ad Novellas Juliani Antecessoris and in Rosueydus's Oâ—omasticon ad Vitas Patrum Vales. * Eutychius e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Johannes Langus understood these words concerning Eutychius's Ordination For he has rendred them thus see Niceph. book 17 chap. 27. Porro Vigilius etiamsi ei Scripto interveniente cum Eutychio conveniret assidere tamen illi noluit Further although Vigilius agreed with Eutychius approaching or interceding with him by a Letter yet he would not sit together with him But this Rendition is contrary to the meaning of Evagrius and of Nicephorus himself For Evagrius says only this that Vigilius gave his consent indeed to those matters which were transacted in the Synod but would not be present at it And the same thing is confirmed by the Acts of the Fifth Constantinopolitan Synod pag. 112. From which Acts we are informed that Pope Vigilius who was then at Constantinople although he had been frequently asked both by the Emperour Justinian and also by all the Bishops convened in that City that he would come to the Councill and had himself promised that by his Letter yet would never come to the Synod Further that writing whereby Evagrius says Vgilius had consented to the determination of the Synod is nothing else but Vigilius's Constitution which Baronius has published at the year of Christ 553 or else the Letter of Pope Vigilius which Petrus de Marca first set forth in Greek together with a most Learned dissertation which it would be worth while to read Vales. †Or Chapters f This sentence is extant in the Eighth Collation of the Fifth Synod pag. 112. Vales. g These fourteen Capitula or Expositions of the true Faith are extant pag. 115 and 116 Synod 5. Constantinop Vales. †Or Unblameable h In the Acts of the Fifth Constantinopolitane Synod which have come to our hands in the Latine tongue there is nothing of those things extant which Evagrius subjoyns here to wit concerning the condemnation of Origen Evagrius and Didymus Therefore Baronius with good cause thought that those Acts were maimed and imperfect Nicephorus affirms these things to have been done against Origen and his followers in the Second Convention but Theophanes and the Authour of the Alexandrian Chronicle relate that the Fifth Synod was principally and most especially convened against the errours of Origen Evagrius and Didymus but in the
second plate against the Tria Capitula Vales. * Or Simplicity †Or Opinions i These words are taken out of the Emperour Justinian's Letter to the Fifth Constantinopolitane Synod part of which Letter is recorded by Cedrenus in his Chronicon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is In regard therefore it has been told us that there are certain Monks at Jerusalem who were followers of Pythagoras Plato and Origen We were of opinion that care ought to be taken and enquiry made about these persons least by their Paganish or Graecian and Manichaean errour they should perfectly ruine many persons The same occurs in the Emperour Justinian's Letter to Menas concerning the Errours of Grigen Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot approve of Christophorson's translation who turns these words thus Qui animum nobilitatis antiquae participem tenes who possess a mind partaker of Ancient Nobility Johannes Langus and Musculus have rendred it better Langus in this manner Qui animum obtines caelestis participem generositatis who have a mind partaker of a celestial generosity And Musculus thus Animum supernae nobilitatis sortite Christianissime Imperator You who have gotten a mind of Supernall Nobility Most Christian Emperour Vales. * Or Chapters l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus 't is written truer thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor am I of opinion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Greek word To my best remembrance I have noted the same fault some where before this But the place comes not at present into my mind Vales. m As far as may be gathered from these words of Evagrius this Theodorus the Cappadocian was one of the Monks of the New Laura which was near the City Jerusalem This therefore is the Theodorus follower of Nonnus the Origenist who being afterward made Bishop of Caesarea in Cappadocia openly undertook the patronage of the Origenists as Cyrillus Scythopolitanus relates in the Life of Saint Saba Further whereas this Theodorus Bishop of Caesarea in Cappadocia acted the chief parts as I may say in the Fifth Constantinopolitane Synod as may be seen from its Acts how is he now accused in the same Synod as an Origenist We may therefore not without Cause conjecture that these things which Evagrius Theophanes and Cedrenus say were done in the Fifth Synod against Origen were long after that Synod added to it on account of the likeness of their Subject but were not done in that Synod So also the Acts of the Fifth Constantinopolitane Synod under Menas against Anthimus and Zoaras were wont to be joyned to this Fifth Oecumenicall Synod as Photius attests in his Bibliotheca The same thing may also be proved by what Evagrius subjoyns For he says that many impious expressions gathered out of the Books of Evagrius Didymus and Theodorus Mopsuestenus were related to that Synod Now if these things had been done in the Fifth Constantinopolitane Synod as Evagrius says it would have been altogether superfluous and unusefull to repeat those expressions of Theodorus which had so often been rekoned up and condemned in the abovesaid Synod My Sentiment therefore is that these things were acted against Origen in another Constantinopolitane Synod on the year of Christ 538 then when certain Monks of Jerusalem who were favoured by Pelagius a Deacon of the Roman Church and by Menas Bishop of Constantinople presented a Libell to Justinian containing certain Heads collected out of Origen's Books and requesting of the Emperour that those Heads might be condemned as Liberatus tells us chap. 23. of his Breviary See Baronius at the year of Christ 538. Moreover our conjecture is fully confirmed by what Evagrius writes a little before this viz. that into those things done against Origen was inserted the Emperour Justinian's Letter to Pope Vigilius concerning the errours of Origen These matters therefore were not transacted in the Fifth Constantinopolitane Synod on the year of Christ 553. For on that year Vigilius was at Constantinople nor was there any need that Justinian should treat with him by Letters Wherefore these things were done against Origen long before to wit then when Justinian having received the Libell of those Palestine Monks wrote a Letter to Menas Bishop of Constantinople concerning the errours of Origen giving him order that when he had assembled the Bishops that were present in the Imperial City and the Abbots of Monasteries he should condemn those errours This Letter of Justinian's is extant in Greek and Latine published at the end of the Fifth Constantinopolitane Synod In a place altogether forreign and unfit For it belongs not to the Fifth Constantinopolitane Synod which was celebrated on the year of Christ 553 but to another Constantinopolitane Synod which by the Emperour Justinian's order had been convened on the year of Christ 538. Therefore Baronius has rightly placed that Letter of Justinian at that year I have mentioned Now at the close of his Letter Justinian affirms in express words that he had also written a Letter to Vigilius Bishop of Rome upon the same Subject For thus he says Haec porro eadem Scripsimus non modo ad Sanctitatem tuam Moreover we have written the very same things not only to your Sanctity but to the most Holy and most Blessed Vigilius also Pope and Patriarch of the Seniour Rome and to all the other most Holy Bishops and Patriarchs of Alexandria Theopolis and Jerusalem that they might both take care of this matter and also that these things may come to an end Lastly those Anathematisms which Nicephorus says were thrown against Origen's opinions in the Fifth Constantinopolitane Synod occur in the self same words in Justinian's Letter to Menas which was written long before the Fifth Synod on the year of Christ 538 as Baronius informs us from Liberatus The same also may be proved from the Letter which Gregory the Great wrote to the Four Patriarchs in the beginning of his Episcopate For although he does expresly profess in that Letter that with Veneration he gives Reception to the Fifth Constantinopolitane Synod in which Letter some writings of Ibas Theodorus and Theodoret are condemned yet he says not one word concerning Origen's condemnation Which certainly he would not have omitted if Origen had been condemned in that Synod Vales. n These things are written carelessly enough by Evagrius who has disguised the Cause of Eutychius's deposition least he should in any wise offend the Memory of the Emperour Justinian If any one be desirous of reading a compleat Narrative of this matter 't is extant in Surius in the Life of the Blessed Patriarch Eutychius elegantly written by his disciple Eustathius and in Nicephorus Book 17 Chap. 29. Baronius says that was done on the year of Christ 564 which was the Emperour Justinian's last year Vales. o This is Johannes Scholasticus who has a Collection of Canons Extant Victor Thunonensis in his Chronicon gives us this account of his ordination Anno 39. Imperii sui Justinianus Eutychium Constantinopolitanum