all Countries even to Spain Italy and Rome it self And after them the Vandels following in their Voyage into Affrick meet with these wandring opinions by â—â—e way and carry them along with them as the Dannites did their Religion from the house of Mica and thus for the space of eighty years both Goths and Vandals like Souldiers of the Devils Brigade havock and spoil not onely the dwellings and estates but even the consciences and souls of the famous West and Affrican Churches with all manner of Tyranny in the heat whereof the Eastern Churches also after a long time of rest meet now with as ill measure under Anastatius an Eutychian Emperour during the continuance of his Raign A sad age this was now grown being nigh the expiring of the fourth Century wherein the Church of God finds no refuge from the rage of persecution no not in the Wildernesse nor in any Nation under Heaven For the Kings of Italy Spain and France are Arians and the Affrican Kings likewise The Franks Brittish and German Kings are Pagans and the people generally although God had his Church amongst them The Eastern Churches are all under an Apostate Emperour who commonly are worse for their Apostacy then those that never owned the truth And yet God found out such hiding places that his Church was not destroyed nor diminished thereby but rather increased for within twenty years we find mention of six Councils at Rome Bin. Conc. and five Councils more in other places of the West and in the East Anastatius the Apostate Emperour dying the Government falls to Justinus under whom the Churches recovered their former liberty as long as the Empire it self lasted And Justinian his Successor by his Captains Bellisarius and Narses both freed Affrick from the Vandals Evag. Hist lib. 4. cap. 16 20 23. and Italy from the Goths and set the Orthodox Churches at liberty After which the Eastern Empire coming to Phocas he advanced the Roman See above all the Churches and the influence of that See for the space of a hundred years following blasted the Arians till the Francks gaining the Imperial power in the West under the Line of Charlemaine and after them the Saxon and German Emperours to whom the Western Empire devolved from the Francks all of them as Sons of the Church of Rome joyned their Civil Power with his Ecclesiastical Power in suppressing the Arians in all places So as from the time of Justinian the Emperour the Arian interest is scarce mentioned in Story One chief cause whereof was the want of countenance from the Civil Power A second cause hereof Sect. 6. and yet the more principal was the preaching of the Gospel For although that was in no great favour generally with the Civil Power yet the bare tolleration of the same permitted it to work out its own way and as the Emperour Valens had propagated Arianisme amongst the Goths on the one side so on the other after he was dead the Eastern Churches by the advice of Chrysostome from the East Theod. lib. 5. c. 31. and the Brittish and other Churches from the West after the tide of the Goths was past sent preachers of the Orthodox Doctrine amongst those Northern and Eastern Nations by means whereof the Gospel coming amongst others to the Burgundians then oppressed by the Hunnes they received it Nancler Hist Vit. 2. Gen. 17. and by marriage of one of their Ladies to Clodoveus one of the Line of the Franks it came to Charlemain and thus the conquered conquering the Conquerour even the Arian Kings themselves convinced by the Gospel proved real friends to the Orthodox Churches and others not convinced yet for their own peace sake are contented to connive at the liberty of the same A third cause of the subversion of the Arian Schisme was their own divisions Sect. 7. Soz. lib. 7. cap. 20. For besides the several Sects thereof in the life time of Athanasius Eunomius one of highest esteem amongst them dying soon after his disciples are divided in their opinions Soc. lib. 5. cap. 22 23 some affirming with Eunomius That the Son of God is unlike the Father and others reaching a strain beyond that affirm That God is not alwayes like Himself and hereupon one Schisme more arises Another Schisme after this appeared upon slighter grounds for one of the Members of their Church being esteemed to have more excellent parts then the Eunomian Bishop had Soz. lib. 7. cap. 17. the Bishop fearing his light would be darkened takes occasion of displeasure at him and excommunicated him the excommunicate member hereupon gains a Sect and maintains another Schisme A third Schisme further grows up upon another difference in opinion for some of them teach That God was not to be called Father before Christ was born these are also excommunicated by others and gather into another Congregation And thus Sects multiply and maintain Schisme with that asperity that they spare not one another so far as their power can extend Separation upon unwarrantable grounds can breed naught else but Schisme and he that seeketh comfort therein will be deceived thereby Lastly Arianisme received no small blow from other Heresies that would not consist with it Sect. 8. and all of them gathering Churches out of the Arian Churches as they had formerly robbed the Orthodox Churches to make up their own Such were the Pricillianists Pelagians Nestorians Eutychians besides other petit Sects bred up under them And last of all and above all the rest came two grand Sects the one in the East and the other in the West and these two devoured all the rest That in the West was the Papal power in the Roman See which came precariously and by a kind of cheat about the beginning of the Sixth Century at which time the Roman Bishop had obtained of the Emperour of the East to be the Universal Bishop and thereby gained a high feat in the consciences of men Plat. Vit. Bonifac. 3. and whiles they are highly esteemed for their service against Arius in defence of the God-Head of the Son of God they cunningly slip themselves into co-partnership with the Son of God in all his Offices and were countenanced by the Imperial Power till they had subdued both Emperour and all under themselves The other Sect arose in the Eastern Churches about twenty years after the former in the Raign of Heraclius who succeeded Phocas but this comes in with a force Zonar Tom. 3. in Vit. Herac. and swallowed up not onely the seven famous Churches of Asia but all other Chuches both of Asia and Affrica bringing with them a rabble of doctrines gathered out of all religions all of them patronized by Mahomet and purposely contrived by the Devil not onely against the Natures and Offices of Christ but against the Trinity These first made way into the Empire by the Sarazens Sword Naucler Vol. 2. Con. 22. 34. and held the power there by
did ravish her Athanasius being silent Timothius stept forward and asked the woman was I ever at your house or had I ever ought to do with you She likewise turning towards Timothius said were not you at my house at such a time and did you not then force me hereat a noise is raised in the Council some laughing others raging and the strumpet is commanded forth-with to depart the place Nay said Athanasius she ought to be examined who suborned her hereunto but in the mean time the woman is gone And other witnesses are brought in who say nothing to the former matters but bring an uncouth charge of a stranger nature That Athanasius had murthered Arsenius Sect. 6. Soc. lib. 1. cap. 20. and cut off his right arme which he preserved secretly in a chest for magical uses which being found is produced now to the Council and therewith a mans arme is taken out of a chest and shewn forht Hereat a pretence of general admiration seems to possesse all at the strangenesse of the thing The thing is accounted a brutish cruelty and Athanasius as an enemy to Mankind But that the thing may be better understood it must be remembred that Arsenius had been formerly a Lecturer under Athanasius and being guilty of somewhat Ruffinus forthwith his conscience told him he deserved punishment to avoid shame gets himself away and abideth amongst the Meletians where he by them was kept in obscurity Athan. Apol. 2. as was confessed by Pinnes the Presbyter in his Letter to Athanasius wherein he confesseth himself to be the chief actor And Arsenius being thus in obscurity a report is raised that he is murthered by Athanasius upon displeasure conceived against him Soc. lib. 1. cap. 21. This report occasioned Athanasius to make a strict enquiry after Arsenius and probably discovered him to be alive and as some say prevailed with him to come to Tyrus but others more probably conclude that God over-ruled his mind to come thither of his own accord either out of a mind affecting novelty or intending some other design for he came privately and obscured himself in the City of Tyrus yet was he discovered in the evening to the Governour and being apprehended he denied his name but he being secured notice is given thereof to Athanasius privately The next day when Arsenius his matter came to consideration in the Council and they were thus in amaze Athanasius desires to know if any one present knew Arsenius so perfectly as to affirm the arme shewn forth was his whereupon diverse answered that they knew Arsenius well yet do not know the arme produced to be his And hereupon the party that was apprehended was brought into the Council And Athanasius seeing him asked if any man present knew this person now before them and divers there present affirmed he is Arsenius Then Athanasius stepping to him turned aside his outward garment and discovered both his armes saying behold here are two armes as other men use to have and if any man can shew the place where the other arme was cut off he may search and shew what he can the clamour is now raised greater then before in which the principal witnesse against Athanasius by some named Acab by others Johannes both of them Meletian Bishops being self-confounded takes his slight in the tumult and is gone Now is the Scene quite changed before Athanasius was a Murtherer now he is a conjurer and hath deluded the Council with a phantasm or sprightish appearance or shape of Arsenius insomuch as Athanasius is now in danger of being torn in pieces amongst them had not the Civil Power rescued him and carrying him out from amongst them advised him to make his escape by Sea â—aphnutius an Egyptian Pishop in the beginning of this disquisition concerning Athanasius before the Council evidently perceiving their intention Sect. 7. Ruffin Hist lib. 1. cap. 17. and the siding of the Souldiers with them against Athanasius steps to Maximus Bishop of Hierusalem who had like as himself lost one eye and one leg in witnesse bearing to the truth under Maxentius And taking Maximus by the hand lifted him up saying Maximus You and I have been fellowes in suffering and are equal sharers therein each of us have lost one of our bodily eyes but God hath given us a clearer light within us then our outward eye can see I cannot endure that we should sit here any longer in the Councils of these wicked men here 's no minde of Justice at all and so going out with him told him the whole truth of Athanasius's carriage by means whereof Maximus continued a faithful friend to Athanasius as long as he lived After him Potamon Bishop of Heraclea seeing Eusebius Bishop of Caesaria sitting as Director of the Council Epiphan Lib. 2. Tom. 2. Her and siding against Athanasius now standing as a Delinquent was overcome with grief and said weeping Do you Eusebius sit as Judge and must innocent Athanasius be judged by you who can endure to see it but tell me were not you in prison with me in the persecuting times therein I lost one of my eyes in bearing witnesse to the truth but you can shew no mutilation of any member nor mark of your confession How did you escape out of prison was it not by doing that abomination which you ought not to have done or promising to do the same Athan. Apol 2. And immediately he also departs the Council and was followed by forty or more of the Egyptian Bishops for they saw it a vain thing for them to strive against Dionisius the Emperours Lieutenant there and his Souldiers Eusebius hearing Potamons rebuke was moved thereat and said Do you Potamon come hither to persecute you will do it much more in your own Country and thereupon he dissolved the meeting for that day Sectaries muse as they use they say the Church will persecute but the Church doth know by experience that the Sectaries do persecute For after this the Council did meet again and proceeded in their work they condemn Athanasius excommunicate and banish him never to return to Alexandria again A strange example of a Christian Council in the government of such an Emperour as Constantine is reported to be and is a sufficient evidence to all the World that the opinion that a Council cannot erre is but a notion CHAP. VII Athanasius his appeal to the Emperor Constantine Athanasius is banished and Ariusis accepted IT is nevertheless true Sect. 1. That the curse causeless shall not come Athanasius is now in repute an excommunicate banished Out-Law Yet in the issue God will bring forth his judgment as the light He is enforced to flee for his liberty and to seek his reparation from the Emperour by way of appeal from the Council to his definitive sentence as the supream power in all causes as well Ecclesiastical as Civil This is the first president of that kind that is found in story for
affecting the repute of extraordinary insight in misteries of Divinity begin to fancy sublime doctrines and to be tellers of news of New Lights and others no lesse affecting curiosity become their admirers and followers nor was there formerly any power on earth to give a stop to such extravagancies For excommunication was become but a harmlesse noise in repute of many professors because the defection was so great that excommunication turned not men into the state of heathens and publicans but from a Church strait laced to a Church unbraced and thus Heresies flowed in amain in the third Century more then formerly they had done Which made that holy man Basil to mourn exceedingly and entring into a deep scrutiny for the Cause could find none other then Propter unius magni veri solius omnium regni contemptum Proem de Judic Decirt Ascet the contempt of Christs Kingdome men chusing rather contra Dominum imperare to be without rule then to be under Gods Rule This in continuance bred a second evil no lesse dangerous for the Church Sect. 4. then the other was derogatory to Gods honour which was a tide of Schisme For the first Churches in the Primitive times after the Apostolick Times expired were governed in their Atomes of Congregations gathered not out of other Christian Congregations as now-a-dayes but out of the heathens and they at the first consisted by the rule partly of the written word and partly of Apostolical Tradition And yet were those not independant as now the gathered Churches are but in cases of difficulty they had recourse to association of Councils who did not onely advise but impose upon the Churches and they also conscientiously did submit to conclusions determined by such Councils But in after ages when the Canon of the Scripture was compleated the rule then left was the Scripture Apostolical traditions and conclusions of Councils assembled upon occasion according to the ancient Custome unto which the Churches did still submit so long as the same were according to the Word of God But as touching the execution of such conclusions Sect. 5. the care was left by the Presbyters to some one of their number who had thereby the oversight of several Congregations within one Town or Precinct as the Congregations were more or fewer and unto these Overseers about these times the title of Bishop was given by way of eminency although it seems to me it was not strictly observed till the Council at Sardica whereof hereafter This Presbyter thus advanced Sect. 6. was ordinarily some Pastor in a principal City or Town from whence the Countrey received their first instruction in the profession of Religion and therefore the Church there might in some sence be stiled The Mother Church and he became so far intrusted by the Pastors and Congregations derived therefrom as to be allowed to advise in ordinary emergencies and in continuance by acceptance amongst the people gains such respect as his advice becomes unquestionable and at last Authoritative For that advice which to the wiser sort such as the Pastors are seems to be eminent to the inferiour sort of the Congregation will soon attain the esteem of an Oracle Such was the government of the Churches in those dayes Sect. 7. so long as the Grace of God went along in preserving unity of the Churches in their associations for council which was till about the beginning of the fourth Century For though errours and heresies were even from the beginning of the Primitive Times yet they never prevailed to maintain a publick Schisme in or against Councils till about the beginning of Constantines Reigne at which time heresies grew so boisterous as to put up head against Councils and no means now left to vindicate the same it pleased God for the maintaining of Unity and Purity of the Doctrine of Religion to raise up Constantine to own the Orthodox Doctrine Who accordingly endeavoured to give a stop to the growth of Heresie and Schisme though sometimes in an extraordinary way crossing the liberties as well of such as were truly conscientious as of others that were but pretenders thereto Soc. lib. 1 cap. 4. Epist Const ad Athan. Arian himself professing that he wondred at the madnesse of the Christians who herein fall short of the Morality of the Heathen Philosophers who disagree in multitudes of particular opinions and yet esteem one another for their Learning without breach of Common Charity And Constantine began this work well Sect. 8. but in progresse mistaking the right way to the end as will appear hereafter he did not prevail no further then to give a check to the present Schisme which neverthelesse afterwards taking more root kept its possession in the Churches and still doth and will continue so long as its original sin of pride doth or can peep forth although the zeal and industry of the Civil power may keep it very low For as God hath determined that every member of the Church shall live in a continual war within himself so also shall the Church have Heresies and Schismes that they which are approved may be made manifest But above all the rest of the Schismes arising within the Church wherewith it hath been tried two especially have exceeded the one befalling in the Eastern Churches which was that of Arius who indeavoured to pull Christ from his Throne by denying of his Divine Nature The other befel in the West I mean that of the Papal Supremacy with its appurtenances The first was iniquity bare-faced the second iniquity in a Mistery the second was a complement of the first and the first the fore-runner of the second Athan. A. pol. 2. Soc. lib. 1. cap. 3. Epist Alexand and Arius himself therefore by Constantine and by the Orthodox Churches in his first rising is called the fore-runner of Antichrist CAP. II. Of Arius and the Arian Heresie in its Original THe Arian Doctrine though in the issue branched into many errours Sect. 1. yet all in the main tended against the Deity of our Lord Jesus Christ some of that Sect plainly denying the same others by implication and being of more moderate temper then the rest seemed to make the difference but small and might well be reconciled by the change but of one letter of the Greek Alphabet which if taken from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that Christ is of the same essence with the Father which the Orthodox did assert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if put into the word signifies that Christ is of like essence with the Father which the moderate Arians did maintain but the Orthodox would neither add one letter to their faith nor would the Arian part with one letter from theirs and so the difference continued and that so successfully on the Arian part that within the space of one thirty years Basil complained that the whole world was turned Arian This Heresie had its denomination from Arius
with the differences concerning these opinions and that concerning Easter-Day although as yet they held communion together have now gotten the ball on their foot and resolve to carry the same some upon grounds of judgment or opinion others out of faction so as now no course is left but to endeavour to settle the minds of men by way of a general Council of the Churches throughout the whole Empire For as by the conviction of teachers the errors of the learners will soon pine away so the joynt conclusions of many of such teachers assembled in Council will soon put to naught the private opinions of several single persons because every one single wise man will think the conclusions of many such joyned in Council more wisely determined then he alone can do his own private opinion CAP. IV. The Council of Nice and the banishment of Arius BUt the Devil and pride was more predominant then reason in this case Sect. 1. as the event shewed For Constantine the Emperour though he knew it would cost him vast expences yet not regarding that he did call a Council of all the Churches and appointed the same to be holden at Nice a City of Bithinia unto which place assembled all the Bishops of the Empire who had no reasonable cause of absenting themselves besides the Presbyters and other learned men The number of the Bishops were three hundred and eighteen unto all of whom the Emperour gave entertainment at his own cost Euseb Vit Const cap 47. and unto this Council by special message Arius is injoyned to come This entertainment was much for the Emperours honour being of so many and for so long a time for some Writers report that the Council lasted three years others lesse but doubtlesse it did hold for a long time And it was much more for the honour of the Emperor and the Council that there were so many holy men amongst them most or many of whom carried about them the marks of their Religion scars and mutilation of members and dismembrings Trophies of their Profession every one of which carried efficacy with their determinations and brought honour to their persons even in the eyes of the Emperor himself when he beheld them in their Assembly The Emperor at the first entry upon their work Sect. 2. Sec. lib. 1. cap. 5. Enseb Vit. Const cap. 12. made a short Speech testifying his thankfulnesse to God for his victory over all his enemies and for the publick peace of his Empire and for the joyful sight of them in their meeting and exhorting them to preserve peace and unity in the Church of God and purity of Doctrine and holinesse of life And especially he commendeth two things in particular to their care One for establishing one practice of the Church in the observation of the Feast of Easter Euseb Vit. Const cap. 16 17 18. upon one certain day The other concerned the Arian doctrine The first of which the Council happily determined and the same was confirmed by the Emperours edict although the acts of the Council now published make little mention thereof But the second concerning Arian doctrine required much dispute For Arius appeared in the maintenance of his opinions And Alexander the Alexandrian Bishop principally opposed him and with him Athanasius then his Deacon And they produced against him divers of his blasphemous assertions which he had uttered at the Council at Alexandria which also are mentioned by Athanasius The most general whereof comprehending others are as followeth Athan. Disâ—ut cont A an That God was not alwayes the Father That the Son was not alwayes the Son That the Son was made by God of nothing That he was made God by participation of the Deity That He is not the Natural Son of God but his Son by Grace That God foreknowing his Son to be good gave Him that Glory which the Son afterward merited That the Son is not properly that wisdom or word in which God created the World but there is another Word and wisdome in which He made the Son and another proper wisdom or word in which God oreated the World That Christ is not the power of God otherwise then as worms are said so to be That the Father cannot be known perfectly by the Son That the Son doth not perfectly know his own essence That God made not us for Christ but Christ for us Athan. Epist ad Synod That the Holy Ghost is a creature made and renaoves from place to place That the Substances of the Father Son and Holy Ghost are incommunicable each to other That the Trinity is not equal one with another in majesty and glory but one insinitely exceeds the other Some of these the Council of Nice observed out of Arius his book called Thalia Sect. 3. upon the reading thereof at the Council Yet it may be observed that Arius waved his opinion concerning the Holy Ghost because the Nicene Council in the Confession on of their Faith as it was first published so far as appeareth did not enlarge their sence concerning it and besides we find not that the most rigid Arians did assert the same but rather oppose them when as afterward the Macedonians took them up Upon these points therefore that principally concerned the Second Person was the principal debate and as touching them Athanasius was ingaged against Arius in a solemn disputation which is published in Athanasius his Works wherewith I shall not meddle further then to set down the points in controversie Athan. Disput cont Arian as I find them set down by Athanasius wherein first Athanasius delivers to Arius his own judgment in nature of a formal confession of his faith in these words I believe in One God the Father Almighty God alwayes Father and in God the Word the Onely begotten Son of God and that He doth coexist with the Father and is of the same Substance of the Father and is equal to the Father as touching His Deity that He is alwayes present with the Father in all places and contains all things in His Essence and is contained of none as also God His Father is And I believe in the Holy Spirit that He is of the Substance of the Father and coeternal with the Father and the Son and I affirm the Word was in the Flesh This Athanasius wrote in opposition to the Arian Doctrine Sect. 4. and to offer to Arius occasion of declaring his full faith in writing as to each particular which he did accordingly in manner following I believe in God Eternal and in his Son whom before all ages He as God created and made Him His Son and whatsoever things the Son hath those when He had them not He received of God and therefore He is not equal to the Father nor of the same dignity but remaineth a creature and is inferiour to the Glory of God and inferiour to Him as touching the Power of God I believe in the Holy Ghost begotten of
occasion Writers do not mention yet it seems he was restrained from returning to Alexandria For they that mention his return thither make it to be about the last year of Constantines Empire which was about ten years after Arius his banishment And that this favour was shewed to Arius is evident from the supplication that Eusebius and Theognis made to the Emperour for therein they take notice of the favour done to Arius who is the principal in the matter sentenced by the Emperour and the Nicene Council and therefore they beseech the Emperors lenity as to themselves also It may seem also that Arius had gained that favour by retractation of his errours Soc. lib. 1. cap. 20. For both Eusebius and Theognis made their retractations also which they presented to the Emperor and the Bishops wherein they do declare That they do consent to the Confession of the Faith agreed upon by the Nicene Council and do promise that they will study the peace of the Church and further more they shew the cause of their refusal to subscribe the Confession was not that they did disagree from the same faith with the Council but because they could not consent to the sentence against Arius who had in private conference with them declared that his judgement was other then what was apprehended by the Council And therefore they pray to be admitted to subscribe their consent to the Confession of Faith as it was agreed by the Council Though not so much said they to avoid the penalty of banishment as that they might not lie under the heavy burthen of being reputed Hereticks being neverthelesse willing to submit to the determination of the Council And they the rather beseech this because the Emperour and Bishops had permitted him who was deemed by them the principal offender to return and have courteous entertainment with them And this retractation thus presented Sect. 11. could not be long after the Council at Nice because these Retractors are admitted to return and are sent home restored to their Churches and others removed who had been placed in their stead and which is yet more strange are admitted into favour with the Emperor and were the ring-leaders in all the troubles which Athanasius endured from his first entrance into his Episcopal See at Alexandria which was within half a year after the Council at Nice and wherein Athanasius continued all the time of Constantines government afterward as by the sequel will appear So as though the Council at Nice ended with the rout of Arius and his party and renown of Alexander and Athanasius who is now become eminent amongst all the Churches yet Arius and his followers are rallied again by dissimulation For who ever he be that will make a Schisme and not upon a cleer truth will believe or not believe according to the turn of times Neverthelesse this alaied not the spirit of Arius Sect. 12. Eusebius and Theognis for they with others of their party to this novel subscription never were quiet till they had by indirect means gained into their hands the original of the Synodical determinations Sozom. lib. 2. cap. 20. from him to whom the same was committed by the Emperor to be safely kept and having defaced their subscriptions disposed of the same in that manner in the conclusion that it became utterly lost from the view of the Churches in future times These gilded Arians now thinking themselves at liberty from ingagement cast off their Vail and by their tongues and pens appear plain Arians and enter into open defiance against the Nicene Faith which breaks forth into Tumults against the Catholick Church Forced and fained Retractations and Subscriptions do not onely not bind the will thereto but contrarily enrage the Athanasius But that as smoke also vanished away when Athanasius came to answer for himself nor could Athanasius rationally submit himself to such an Election in those times especially when as it could be neither honourable for him nor safe so to do if he had intended to keep a good conscience But I shall let that passe for if the Election were once questioned it became unquestionable by being questioned and shall take it for a concluded case that Athanasius after he had passed through all Ecclesiastical degrees Nazian Encom is legally become Bishop of Alexandria and thereby and by the Decree of the Council at Nice Conc. Nicen can 6. hath power in all the Churches of Egypt Libia and Pentapolis according to the ancient Canon Athanasius his age at this time is not mentioned in any Writer unlesse conjectured by Baronius but it s agreed by all that it was within six moneths after his return from the Council at Nice Euseb Vit. Const lib. 3. cap. 14. which as Eusebius saith was holden in the twentieth year of Constantines Empire and Hierome saith That Athanasius was elected in the four and twentieth of his Reign and then the Council must continue three years or there is a mistake amongst Writers No sooner was this great trumpet of Truth as Nazianzen calls Athanasius setled in his place at Alexandria Sect. 3. but Eusebius at Nicomedia now in favour with the Emperor and the great Courtier of the times strained his utmost endeavour to unsettle Athaniasius he often tells the Emperour how unfitting a man Athanasius was for such a place Soc lib. 1. cap. 18. but the Emperor listens not thereto then he resolves to try Athanasius his mettle and as if himself had been the Primate of the World he writes to Athanasius to admit Arius and his associates into their places and into communion with the Alexandrian Church again or otherwise he must expect what will follow Sozom. lib. 2. cap. 17. But Athanasius neither perswaded by requests nor scared by threats returned answer that he could not admit into communion such as were excommunicated by the Council and hereupon ensues a publique defiance by Eusebius against Athanasius he will neither endure Athanasius nor his doctrine publique disputes and preachings are by him owned and patronized against the determination of the Council And thus the Arian Schisme revives again And Eusebius fearing that Athanasius would make some sudden addresse after his Election to the Emperor and so win the Emperors favour He together with Theognis and others of the Arian party repair to the Emperor with Articles against the election of Athanasius as being unduly gained by combination amongst a few And in particular that after the death of Alexander fifty and four of the Egyptian Bishops assembled for an election to be made of his Successor Sozom. lib. 2. cap. 16. and when they had upon their oathes given their votes for one person neverthelesse seven of that number contrary to their oathes separated from the rest and elected Athanasius and ordained him and that thereupon many of the Egyptian Churches as well Ministers as people refused communion with Athanasius They further more informed that Athanasius was a
pragmatical fomenter of strifes and dissention amongst the Churches But Athanasius was not so dull as to neglect cured for them License from the Emperour to have and hold Churches apart from the Alexandrian Churches And thus three mischiefs befal the Alexandrian Churches at once First a schism licensed and tolerated by the authority of the Christian Magistrate Secondly a usurpation of the Christian Magistrate over the Churches in determining matters Ecclesiastical contrary to the determinations of a general Council wherein the Magistrate was bound by his own Vote and these are two sores to the Church unto this day The third was properly belonging unto that time and those places which was a toleration of the Arian Heresie under the Meletian wings So as members of the Meletians they may now hold Communion with those who are of Orthodox judgment by authority who formerly were excommunicated by a general Council And thus is the glory of the Christian Magistrate in the Church suddenly eclipsed by neglecting to rule according to Law Constantine saw the error by the troubles that ensued but saw not the cause in his own heart he sends for Eusebius and questions with him concerning it Soz. lib. 2. cap. 20. Eusebius now dares justifie the Arian Doctrine and tells the Emperour passionately If my garment said he should be divided in my presence into parts I would never affirm both parts needs one effence The Emperour tasting the blasphemy as passionately returned an answer of banishment both of Eusebius and Theognis passionately I said for had it been from true zeal the banishment had longer continued But upon the next occasion that Writers mention I find them both as busie again in pursuit of Athanasius as ever they were For the Meletians but a while ago an abomination to Constantine are so bold upon this favour Sect. 5. that they profess before him their bitterness against the Churches of Alexandria For being encouraged by the Arians they go to Constantinople with Articles of complaint against Athanasius where they meet with Eusebius and Theognis Soc. lib. 1. cap. 20. who now also have gained three Bishops more into their society viz. Maris Bishop of Calcedon and Valens and Ursatius Bishops of Panonia all of them lovers of the Court more then their own flocks all of them condemned by the Council of Nice and now constant and earnest Solicitors at the Court against all such as were of the Orthodox Faith and this might seem strange that Constantines Court should harbour such guests but that stranger things do follow For these five Bishops having this occasion joyn together in the countenancing of the Meletian Articles against Athanasius and presenting of them to the Emperour They are as followeth First That Athanasius is the great fomenter of the troubles in the Egyptian Churches Secondly That Athanasius endeavoured to undermine the Emperors authority in Egypt and to advance his own and to that purpose levied money of the people and supplied therewith Phylumenius the Emperours enemy in Egypt who endeavoured to raise sedition and tumults in that Country Thirdly that Athanasius is an oppressor of the people in Egypt and exacteth from them linnen garments or vestments for the service of the Church at Alexandria But whilst these things are thus working at Constantinople Athanasius not negligent of his own safety upon experience already had of the enemies skirmishes expects the main battle will come on and therefore makes hast to Constantinople where he soon finds what work was upon the Anvil and presenting himself unto the Emperour made it so plain to the Emperour that these Articles were pure forgeries that the Emperour made no difficulty to accept him graciously and dismissed him with his imperial Letters to the Church of Alexandria letting them know of the malice and falshood of Athanasius his accusers and that Athanasins his integrity was so apparant that the Emperour took great joy and delight in his company and found him a faithfull servant of God and therefore required the Alexandrians to receive him with due honour and demean themselves respectively towards him and to study to maintain love and unity one with another and to beware of those that endeavour to raise and nourish dissention and division amongst themselves And thus is Athanasius judicially declared the true Bishop of Alexandria and an honest man CAP. VI. The second complaint against Athanasius before the Emperour and his Trial at the Council at Tyrus NO sooner is Athanasius come from one Trial at Constantinople Sect. 1. but another is making ready for him at Mareotis Soc. lib. 1. cap. 20. a part of Egypt wherein are many Towns and Congregations of Christians all of them under the government of the Bishop of Alexandria each of which having a competent number of people having a Presbyter and amongst these was one Coluthus a man no less ambitious then was Arius and therefore seldom was any agreement between them two for it is a rare thing to meet with two ambitious spirits to close each of them had opinions which they peculiarly owned and each had his peculiar Church only Coluthus had so far exceeded as to be in repute a Bishop when as Arius was but a Presbyter but by reason that the Council at Alexandria had disepiscopated him his sect soon wasted yet amongst them was one named Ischyras a man that could thrive in no calling and then will needs turn Minister and prevails with Coluthus to make him a Presbyter and so Coluthus made him as good a Presbyter as he thereby made Coluthus a Bishop for the Council had determined against him also but he would not be thus determined upon he conceited he was a Minister and he resolves to conceit himself to be so still and being thus fitted or rather unfitted he wanders about for a living and coming to a small Village in Mareotis where the inhabitants were few and those so poor that they could not maintain a Minister amongst them but were necessitated to unite to a neighbouring Congregation there he sits down and gets into a poor house gains the dweller there to be his Disciple and falls to teaching such principles as he had and in continuance gathered a Church as he called it as many do in these dayes upon as good principles as he and with as little good success For the news of this new Apparition coming to Macarius Presbyter of the nighbouring Church he acquaints Athanasius therewith who bids Macarius go and visit the place Sozom. lib. 2. cap. 24. and tell Ischyras that Athanasius would speak with him and with Macarius another Presbyter is joined both these entring into the house where Ischyras was found him sick in bed and there they visited the Church for so I find it ordinarily called in those ancient times and neither steeple house nor meeting place and upon inquiry finding the particulars they pitying the condition of Ischyras say not any thing to him but tell his father of the complaint
Emperours Hall with Eusebius and other Bishops in his train all of them being of the Eusebian sect and passing along the streets in pomp a strange manner of address to the Sacrament came to the common place of Market or Judgment in which place a suddain fear falls upon Arius and therewith he is surprised with a Flux which enforced him to return himself behind the common street and place of Judgment into an house appointed for such a purpose and there suddenly his spirit falls him his excrements and bloud run out his belly breaks his guts fall out his spleen and liver follows and the people staying long in expectation of him and he not coming they enter the place and find that sad spectacle of him lying in that manner dead The newes whereof spreads suddenly the company of his associats is confounded Athan. Epist ad Sarapion The Arians are smitten with terrour and shame many are converted many more formerly in a doubting way are confirmed in the Truth and the Emperour himself amazed reflecting upon what Arius had so lately done and generally it is concluded that God hath determined that no communion shall be between the Arians and the Orthodox Christians And that place where this dreadfull example appeared thus was for a long time after rendred famous or rather infamous thereby many coming to see it many more passing by it point at it and no man daring to make use thereof after its generally accounted execrable and so continues for a long time till at length a rich man being an Arian purchased that house and pulled it down and built another house in the room thereof to bury the menmorial of so formidable an example of Gods judgment in forgetfulness which nevertheless still remaineth in the Memorials of Fame CAP. IX The death of Constantine The succession of his three Sons in the Empire The return of Athanasiusto Alexandria ARius thus out of the World Sect. 1. it might be expected that the quarrel concerning Athanasius might find the easier composal and that the Emperour Constantine will now be perswaded to agree to his restoring to Alexandria Sozom. lib. 2. cap. 29. but notwithstanding the renewed applications made to the Emperour from the Alexandrian Churches yet the opposition continues still Neither will Gods judgments from Heaven nor mediation on earth prevail against Constantines Principles whatever they were For now that Arius is gone Eusebius his Champion doth so much the more mightily lay about him in the Arian cause having also the other Bishops to second him who once engaged count it a disparagement to be scared with the strangeness of Arius his death and so the Alexandrian Churches cannot prevail to have justice no not from Constantine nor will he regain his honour of doing justice herein so long as he lives and yet he carries the matter so as the Eusebians shall gain no ground thereby For least he should seem to favour the Hereticks he publishes an edict against them taking away their Churches commanding their members to joyn themselves in communion with the Orthodox Churches forbiding also the meetings of the Hereticks whether in publick or private all which he might well do and yet little hurt to the Arian cause For they are of the Meletian Churches and so in the repute of Constantine Legal men Soz. lib. 2. cap. 30. they could own or disown Churches at pleasure and therefore out of the dint of the edict and yet are as ill as the worst of those that are within the compass of the edict For all this therefore Constantine is not a declared enemy to the Arians as yet nor will he be till they prove unquiet Nay they and they alone as touching Church affairs shall be his Counsellours and Courtiers so long as they will let him have peace in his Throne though they turn the Lord Jesus Christ out of his Throne And there were two things more that befell in the Emperours life time which do much countenance the truth thereof For first if his beloved Historian Eusebius Bishop of Caesaria may be believed Constantine received the Sacrament of Baptism in nature of a viaticum a little before his death Euseb vit Const not by the administration of Alexander Bishop of his Imperial City as might have becomed an Emperour but by the hands of Eusebius of Nicomedia the patron of the Arian party and if so the same was no good sign But if Baronius his relation may be believed it s much worse for he proveth Baron An. according to his manner that Constantine had been baptized by Sylvester Bishop of Rome and then if Eusebius also saith true he was rebaptized and that shewes that he loved the Nicomedian water better then the Roman But there is a second sign of Constantines disposition as ill if not worse then the former whereby he did as much as in him did lye stake the very Subsistence of the Orthodox party at the cast of the Dice which was the trust that still he reposed in the Arian Presbyter commended to him by his Sister Constantia For he trusted him with the keeping of his last Will and delivery thereof to his Son Constantius after his Fathers death as if Constantine intended therewith to commend the Presbyter also to Constantius as a man meet to be trusted by him and also to commend to Constantius whatsoever the Presbyter should bring along with him and what sad consequences ensued thereupon accordingly will appear afterward yet if in all this his rule was that of policy it must be acknowledged he adventured somewhat too much to gain peace and yet when all is done at the best he had but a troublesome Reigne Against these sad symptomes of Constantines disposition Sect. 2. I must do him that right as to ballance therewith two other mentioned by Writers which seem to shew that Constantines judgment in matters of Religion was Orthodox One of which was that he caused his three Sons Constantine Constantius Euseb Vit. Const lib. 4. cap. 52. Ibid. cap. 32. and Constans to be trained up in Orthodox principles two of which Sons held constant their Profession The second thing was his Oration to the Saints written by him and published by Eusebius of Caesaria wherein especially in the tenth Chapter of that Oration he asserts the Deity of Christ He might therefore be well principled but how far in his age might be drawn aside by the flatteries of the Arians may be conceived by what is written of him for it is evident that his policy sometimes did divide between his judgment and affections and upon that occasion that vertue that so much sounded in his name and the names of his Sons appeared but dimly many times for himself could sometimes censure some as if they deserved never to be trusted and again trust them as if they never deserved censure and that may seem to be the principal cause of Eutropius his censure of him that he was
the Churches and so chief enemies to Athanasius during all their time And by the nigh conjunction with the Emperours grown to that height that though Rome might about those times begin to put up head for the Supremacy the Bishops of Constantinople appeared as a check upon them and might have given them the mate but that the Roman Bishops had the advantage of the Orthodox Bishops ioyning with them as assertors together with them of the doctrine of the Sacred Trinity in Unity of the Godhead Although it afterwards appeared that the Roman Bishops abused their principles to the gaining of Authority for themselves over the consciences of the Orthodox Churches in the Conclusion Now as touching Athanasius his return to the Churches at Alexandria Sect. 4. it was so acceptable and their joy so triumphant as it occasioned the Arians to envy thereat and taking offence where no offence was given Theod. lib. 2. cap. 2. Soz. lib. 3. cap. 2. they give offence themselves by raising tumults and then charge the same upon Athanasius as if his coming to Alexandria was the cause of sedition tumults and bloud-shed when as the true cause was their own envy and distempered minds at what they saw was come to passe Now in what relation the City of Alexandria and Egypt then stood whether in subjection to Constantine Constantius or Constans appeareth in no Writer that I can find But the Arians at Alexandria have recourse to Constantinople with their complaints against Athanasius where they meet with Eusebius and Theognis who glad of their acquaintance undertake to countenance the same before the Emperour CAP. XI The Council at Antioch where Athanasiusis banished His escape from his enemies The first Arian Confession of Faith is made at Antioch EUsebius now Bishop of Constantinople Sect. 1. having now gotten both Wind and Sun of Athanasius brings in complaints against Athanasius with full sail and unlades them before the Emperour who easily believes any thing against Athanasius that hath but a criminal sound and is soon resolved to call a Council at Antioch Soc. lib. 2. cap. 5. and try the matter before himself in full Council Now had Athanasius holden quiet possession of his Church at Alexandria since his return by the space of four years that is to say during the life of Constantine the Son of the great Constantine and until the Council at Antioch Ibid. which as Socrates noteth was about five years after the death of Constantine the Great Soz. lib. 3. cap. 5. So as now Athauasius his Patron being dead for he was slain at Aquileia the influence from Constantius upon him was the more malevolent but yet much worse by the conjunction with Eusebius now Bishop of Constantinople who having gained the Imperial City he writes his Letters to Julius Bishop of Rome Theod. lib. 2. c. 4. letting him know of the complaints made against Athanasius and that it was the Emperours mind that the same should be tried before a Council and that the Emperour had summoned a Council to be holden at Antioch for the solemn Consecrating of a Church there which formerly was begun by Constantine the Great and now finished by Constantius A fair pretence of building of Churches but most men understood them aright that it was rather for the pulling down of the Church of Christ by banishment of Athanasius which is generally known they threaten And for this cause divers of the Orthodox Bishops come not at all and others of them that are in their journey are seized upon and imprisoned by the way and by that unjust means many escaped strong temptations which otherwise they had been exposed unto by their presence at the Council Sozom. lib. 3. c. 5. Nevertheless there met at that Council one hundred Bishops saving one and amongst the rest Eusebius now Bishop of Constantinople failed not for Athanasius is his designed morsel without which his appetite cannot be satisfied yet it s probable he missed his expectation for if he were at the beginning of the work before he could swallow what he imagined was his own death took him out of the way and carried him to his last account concerning the Deity of the Son of God Sozom. lib. 3. c. 6. Niceph. Hist lib. 9. cap. 7. and concerning the outrages done to the people of God Nevertheless the Council goes on and Constantius himself sees to the chace and Athanasius his matter comes to consideration although he neither was present nor for ought appears was summoned The Crimes laid to his charge First that without Warrant or Order from any Council Soc. lib. 2. cap. 5. he returned from banishment and possessed himself of the Church of Alexandria Secondly That being come thither he raised Tumults amongst the people wherein some are slain others imprisoned and other otherwise punished And lastly for want of other matters they revived the complaints raised against him at the Council of Tyrus and these are charged against him anew How unjustly these things are thus charged against Athanasius may thus appear The last charge concerning the matters at the Council at Tyrus needed no answer for they were buried in their very birth and their own evidence failing can never be revived The second Article concerning Tumults was by the Apologetical Epistle of the Alexandrian Church declared to be false wherein they tell Constantius that the Catholick Church uses no such weapons in their warfare as death imprisonment bonds or corporal punishments concerning which the civil Magistrate can give further accompt And as to the first charge it was a wilfull mistake For Athanasius was not banished by the Emperour in order to the sentence of the Council at Tyrus which depended upon appeal before him but upon new matters originally arising before him and these being of a political consideration concerning the publick peace the Emperour might as well restore Athanasius without the Council as banish him without the Council But Athanasius cast a block in the way of their whole proceedings he saw their intentions Sect. 2. for who saw them not he therefore delayes his appearing at Antioch if he were summoned and left them to proceed without hearing of both parts This being understood by Constantius he sends to apprehend Athanasius but he being aware thereof withdrew himself out of the way Soz. lib. 3. c. 5 8. and hid himself for the present and afterwards escaped away to Rome Some write that he was sent for by the Bishop of Rome upon the Letters of complaint from Eusebius Theod. lib. 2. c. 4 and both may be true for after that Eusebius had sent his Letters it s said that the Bishop of Rome answered the same by his Letters and intimated that Athanasius could not with safety come for trial where so much prejudice was against him and therefore he tells Eusebius that those matters against Athanasius should be heard at Rome where also a Council was to be holden and
after his sad death Constantius advanced to be reputed the Doctor of the World and was contented to be his Disciple for though he was educated in better principles yet is taught first by Eusebius to disown the Word Con-substantial then by Macedonius to believe That the Son of God is like to the Father Athan. Epist de Synod and lastly by Eudoxius to eat his own words and to affirme Him to be unlike the Father And denying the Eternity of the Son of God to take the same unto himself under that Title of Eternal Emperor which they gave him And thus instead of being exceeding great he is become odious to all good men abhorred by his own souldiers who in an expedition under Julian against the Barbarians renounce Constantius and lift up Julian And then Constantius is loathed by himself he seeing his honour buried before he dies becomes a tormentor to himself by jealousies fears vexations and thus brings on a sever and that death whiles he is dying his conscience revives accusing and condemning himself for three things Nazian Encom Athan. For putting to death his Nephew Gallus who was a good man and for electing Julian to be his Successor who was neither good man nor good Christian And lastly for maintaining new doctrines of Religion and in this confession death takes him away in the five and twentieth year of his Reign about the year Three hundred sixty and one after the Incarnation CAP. XXI Julians Government Athanasius his return to Alexandria The Council there Athanasius his third miraculous escape JuliansDeath COnstantius now thus sadly dying Sect. 1. Julian in the head of his Army and designed by Constantius to be his Successor hath nothing further to do Amian then to take up the Imperial Crown and put it on His victorious successe in the Wars his brave courage his learning wit and other natural endowments and his good education concurring with all the rest do seem to point him out to all the Empire to give him their best entertainment It s true he did delight to hear the disputes of the Heathen Philosophers Athan. Epist de Synod and they no lesse to dispute against the foolishnesse of the Gospel as they accounted it yet was he a Christian and baptised and though it was done by Eurocus an Arian and filled with the spirit of Arius yet Julian held his Profession and studied the Scriptures Amian lib. 21. and therein became so eminent for knowledge as he becomes a Preacher and so far to countenance holinesse as to undertake the profession of a Monk And thus accomplished Commander Theod. lib. 3 c. 2. Soz. lib. 5. cap. 2. Conquerour and Preacher may well challenge the first place of esteem amongst all and to be the most meet person in the World to manage a Christian Empire to defend it against enemies from abroad and the difference of the Church from within For as yet Julian was unbyassed to either Arian or Orthodox and there was cause for in the issue it appeared that he was an enemy to them both and had no more religion then what served to make him the most exquisite Persecuter of Christianity of all that sate in the Throne For he was not led by passion but by sober hatred not against Professors so much as Profession and therein was very cunning for his greatest strife was against the principles of truth in their practice And the best that can be said of him is that he was the last persecuting Emperour and continued but a while And yet it seems he was not so ill Sect. 2. but the times were as ill for even the best of them even those who should be as the salt of the earth had lost their savour I mean their teachers concerning whom Nazianzen hath this observation of those times whether speaking of the general stream of the whole or onely of the Arian teachers I determine not Nazian Encom Athan. but he saith they were such as Nullos labores noque erumnas virtutis Causa pertulerunt discipuli simul Magistrique pietatis designuntur aliosque ante purgant quam ipsi purgati fuerunt heri sacrilegi hodie Sacerdotes heri extra sancta hodie sanctorum arbitri ac antistites c. They never did not suffered much for good Cause but even now learners and in a moment teachers teachers of others to be good before themselves are good but yesterday sacrilegious to day sacred yesterday prophane to day who but they old sinners young saints getting others goods by extortion but godlinesse by oppression more honoured for their Mastership then for their merit and so he proceeded in his elegant manner to decypher the vanity of these teachers amongst whom it seems Julian is the chief being the first president that I finde of a preaching souldier becoming a heathen persecutor In his entry upon the Empire Sect. 3. his principles led him neither to displease Infidels nor Christians his affections led him to the one his reason to the other and so he grants an universal toleration The Temples of all sorts are opened as well Christian as Heathen as well Orthodox as Arian the banished both Orthodox and others are permitted to return and enjoy their places Soz. lib. 5. cap. 5. Soc. lib. 3. cap. 1. and by command of publick Edict the estates of all such as are banished are restored and especial command that the Orthodox shall not be urged to the Heathen Sacrifices nor shall any dare to offer them violence nor vex them with reproach In this condition of affairs it befel that George the Arian Alexandrian Bishop having wasted his zeal or rather madnesse against the Orthodox started another game in his chace and after it he goes with more haste then good speed Soz. lib. 5. cap. 7. for taking occasion to shew his despite against the Heathen Temples he thereby vexed the Gentiles in that manner that they taking advantage of this Interim of Julians coming to the Throne rose in a tumult seize upon Bishop George and tie him to a Camels tail and dragge him through the streets of Alexandria and then they burn both Bishop and Camel in one fire Soc. lib. 3. cap. 3. And this out-rage being related to Julian he is very calme at it and the actors in this Tragedy instead of being well hanged are well chidden for their pains and thus at once God rendred to this Bishop a recompence for all his villanies done to the Orthodox and thereby made way for Athanasius his return to Alexandria without controul Julian is all this while in his journey towards Constantinople Sect. 4. and by the way bethinks himself on what foot to stand before he ascends the same and in Illiria as he comes Baron An. 361. he renounces his Baptisme and Christian Communion for it seems he knew his Army regarded none more then other yet he being come to Constantinople so managed the matter that