Sect. 2. Athan. Epist ad Synod not that the opinions were originally his for opinions of this nature were as ancient as Ebion and taken up by others after him and they were received by Arius from Artemas and even when Arius was but young that Leaven had gained amongst many greater men then Arius was nor did that Sect own the name of Arius till Constantius his time but more ordinarily are called by historians Eusebians from Eusebius Bishop of Nicomedia who was their great patron in Constantines time Nor were themselves very confident in any of their Doctors opinions and therefore did endeavour to derive their doctrine from Antiquity Soc. lib. 6. cap. 12. Athan. Orat. cont Arian and would have claimed Origen to be their Patron but Athanasius and others decryed that conceit At the first peeping forth the Arian doctrine was very odious to the Churches and therefore the speedy growth thereof shewed much of divine wrath and judgement At length it is baptised into the name of Arius either because he was the first that founded and gathered Churches upon that Principle or because he was the principal defender of that assertion by disputes and therein opposed the famous Council at Nice the same being the first general Council and therefore the undertaking more notorious And thus the fame of these new or newly revived doctrines is pinned upon the fame of Arius and that upon his parts and education This Arius was born Sect. 3. as Epiphanius saith in Libia but most writers say in Alexandria the chief City in those dayes of all the Land of Egypt and of principal repute for this Euseb Hist lib. 2. cap. 16. that the first Christian Church of all those parts was planted there by the Evangelist St. Mark Where also was a Colledg or School of great Antiquity and fame for humane learning and in that City Religion had so far prevailed as Epiphanius saith that in those dayes there were ten or more Churches builded for the pure publique worship of God Epiphan lib. 2. Tom. 2. Heres 68. each of which had one or more Presbyters who had over-sight of the souls of the people And from that City the Gospel had been sent into several places of Egypt Libia Thebais Pentapolis and Amonica who also had their several respective Presbyters and Bishops And that the Churches of Alexandria were under the over-sight of Presbyters amongst whom one was had in chief repute who was called Bishop of Alexandria who together with the Presbyters there had authority of government of those Churches by Custome And by like Custome the Bishop had under his Survey the Churches Presbyters and Bishops of those places or Countries formerly mentioned to be planted by emanation from Alexandria And in the beginning of this fourth Century Peter was become Bishop of Alexandria by election Sect. 4. a godly man doubtless he was and of blamelesse life and zealous for the Gospel and therein had suffered much for he lived in the persecuting times of Maximinus who together with Licinius and other persecutors striving for the Empire against Constantine grievously afflicted the Christian Churches in all places where they came and thereby many suffered great tortures Niceph. lib. 8. cap. 11. Athan. Orat. cont Arian Epiphan lib. 2. Tom. 2. Heres 68. banishments imprisonments and cruel deaths And amongst others Meletus Bishop of Lyro in Egypt a man of that esteem as Epiphanius observeth that he was in repute chief of all Thebais and was next to the Bishop of Alexandria this man was amongst others imprisoned for the profession of the Gospel and as some others so himself to save his skin became relapsed and offered incense to the Heathen Gods and when the heat of persecution was past he assaied to joyn himself in communion with the Alexandrian Churches again but Peter the Bishop did not suddenly admit him thereunto which Meletus took so to heart that himself with many more for his sake made a separation from the Alexandrian Church and joyned in private communion apart by themselves and from thenceforth stile themselves the Church of Martyrs and the Alexandrian Church call themselves the Catholique Church and these two parties so far disown one another that they refuse to joyn in prayer one with other And thus this Church of Martyrs bring into the Church the first ill president of the peoples usurping Judicature in the government of the Church and power to determine matters concerning the same And also are the first example of a separation or schisme meerly upon that point of Church government Athan. Apol. 2. without any difference at all in any point of Doctrine But the issue is yet much worse for from schisme they grew into enmity and joyn with the heathens in raising persecution against the Alexandrian Churches wherein Peter the good Bishop of Alexandria died honourably a Martyr Separation not well grounded on pure Love to the Truth will end in hatred and persecution of the same if not timely prevented This Schisme of the Meletian Church of Martyrs thus begun Sect. 5. Baron An. 306. Nu'n 44. continued about six and thirty years and mingling with the Arians became fast friends to them and at length wholly Arian For Arius had been now born in Alexandria and was educated at School at Antioch Niceph. lib. 8. cap. 9. where he attained a competency of humane learning and having a natural readinesse of wit and languages grew into fame for Philosophical disputes and then studied Divinity rather to serve his repute then to save his soul and therefore ever made that to stoop to his reason and both it and that to advance his fame After that he was thus furnished he returns to Alexandria and there behaved himself so well as Peter the Bishop of Alexandria had made him one of his Deacons but he being acquainted with some of Meletus his disciples seemed so much to pity their separation that he falls into dislike of the Bishops austerity and under that pretence separates himself also Theed lib. 1. cap. 1 2. Sozom. 1. lib. 1. cap. 14. and becomes a member of Meletus his Church and so continued till Peters Martyrdome After whom Achillas being elected Bishop of Alexandria Arius returns and makes application to the Church of Alexandria and was restored into communion with them again and so continued till he became one of the Presbyters there and so continued there till Achillas died And Alexander being elected Bishop of Alexandria in his stead there appeared some Marks of competitorship in Arius who failing of his expectation became discontented and grew sick of the itch of disputing some principles of Religion which commonly he undertook in the concourse of people according as by Nazianzen is observed of Hereticks Mysticas questiones spectante vulgotractant they debate hard points in the presence of the vulgar well knowing that they understand little beyond common sense lesse beyond common reason and least of all in
the Son It shall not trouble me whether this Disputation was in the presence of the publick Council or apart Sect. 5. for the more rigid sort of Arians from time to time did assert the same things with Arius and therefore there is the lesse question in the reality of Arius his tenets and that the particulars were debated at the Council may appear by the result so particularly opposite to the Arian opinions For the Council agreed upon a collection of their conclusion into one Summary in the nature of the confession of their faith Athan. Epist ad Solet Vit. Soc. lib. 1. cap. 5. Bosil Epist 60. 78. which also was done by Hossius Bishop of Corduba and published as a Directory to the Doctrine of the Churches for future times The same according to Socrates and with some transposition of words not varying sense is published by Basil in this manner We believe in one God the Father Almighty Creator of all things visible and invisible and in one Lord Jesus Christ Begotten of the Father Onely begotten that is to say of the Substance of the Father God of God Light of Light very God of very God Begotten not made Consubstantial to the Father by whom all things are made both in the Heaven and in the Earth Who for us men and our Salvation descended is incarnate is made man suffered arose again the third day Ascended into Heaven shall come to judge the Living and the Dead And in the Holy Ghost Those therefore that shall affirm that time was when He was not before He was begotten Or that He did come from Nothing Or that He is begotten of other Essence then of the Fathers Substance Or that the Son of God is created Or that He may be altered or changed Unto all such the Church denounceth the Anathema Then the Council proceeded against such as had been criminous Sect. 6. Sozom. lib. 1. cap. 23. Soc. lib. 1. cap. 6. and deprived Meletus from all Episcopal Authority and power yet left to him the Name and Title of Bishop and permitted him to continue still in his City at Lyco For though the Meletians made a matter of fact and male administration in government a Cause sufficient to ground their separation upon yet the Nicene Council determined it to be pertinax inscitia Sozom. lib. 2. cap. 20. a willful ignorance and therefore did not continue or confirm that separation but taking away the Authority of Meletus and his Presbyters until confirmed again by the Alexandrian Churches the people are enjoyned to communicare with the Alexandrians which they did accordingly But as touching Arius they did actually excommunicate and banish him They further proceeded to determine matters concerning the government of the Church Sect. 7. by confirming the government by Provincial Councils under the Pastors of the Mother Churches Bishops Presbyters and Deacons each of them to enjoy the same powers which Customary permission of the Churches had formerly allowed to them Nothing can I find that de nova was granted to them but rather such power which by corruption was encroached was thereby regulated and restrained And thus for the future there seems hereby a door shut and barred against Schisme and heresie so long as Provincial Councils and their members are true to themselves or to the Church of God and the Christian Magistrate will be Christian indeed to execute the Law as he ought to do For before the Council at Nice Sect. 8. the prudential agreement of Churches and Councils in Associations or apart by themselves bound no further then ingenuity or conscience did lead any party or person and under no worse penalty then Separation or if you will Excommunication from this or that Church which some might account a priviledg in those days as well as now and what was the fruit of all but Sects Schismes Heresies and the Spirits of Professors never satisfied but still lingring as now a-days after new opinions and liberty from being under Church Government which they call Liberty of conscience This sore the Nicene Council well eyed and seeing no other way in humane opinion to prevent the worst found it necessary to bind the Government of the Church under the Law of the Christian Magistrate and therefore having finished their conclusions tendred them to be confirmed by the Seal of the Imperial power by which they had assembled themselves and under other penalties besides that of separation And hereby the Christian Magistrates power becomes incorporate into the government of the Church in all cases where the Law of God determines not otherwise to enforce the determinations of the Church as by the Law the Magistrate is enabled to do And therefore if any Congregation will independ or be at liberty from the power of the Christian Magistrate in such cases they do not only outlaw themselves but upon their own principle allow every one of their fellow members to consist with them in no other manner then they did in the Churches before Constantines Conversion under a liberty to separate to any schism or error as they shall please and as it were thrust out the Christian Magistrate from abiding in the inheritance of the Lord and leave him to serve other Gods as Constantine did before his Conversion which thing no Church or Congregation of Christians though never so schismatical ever did althouth they held their principles of separation in as high account as any in these dayes can pretend unto until of later times the Anabaptists in Germany brought that principle into the Church But forbearing further digression herein I shall proceed with the subject in hand The determinations of the Nicene Council being thus concluded Sect. 9. the Bishops and members are called to subscribe the same and amongst the rest seventeen of them are observed to decline their subscription being somewhat insnared in the Arian Principles and the conclusions of the Council attested are presented to the Emperors consideration who highly applauding the same declared that all such as had refused to subscribe thereto Ruffin lib. 1. cap. 5. should be forthwith banished whereupon eleven of those seventeen who were dissenters do now submit and do subscribe the same though some were more willing then others And thus are the Church decrees now backed not only with the penalty of Ecclesiastical but also with civil excommunication Theod. lib. 1. c. 12. which was accompanied also with loss of habitation and personal estate But nothing will prevail with Arius nor with five others amongst which were Eusebius Bishop of Nicomedia Theogenis Bishop of Nice Euzoius a Deacon of Alexandria who had been formerly excommunicated by the Synod at Alexandria and others are made Bishops in their steads Nevertheless it was not long ere some expedient was found for Arius his stay or speedy return from banishment for he is found acquitted from banishment before Eusebius and Theogenis Soz. lib. 2. cap. 15. but how or upon what
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
Hierusalem acdording to the Emperours direction speedily take Arius his matter into consideration and find him Orthodox and his Confession good and acquit him from the censure of the Nicene Council and admit him to his Church at Alexandria Hereof they give notice by Letters to the Bishops and Presbyters of Egypt and Alexandria telling them that Arius his faith was good that the Emperor had so declared it upon the Councils determination at Hierusalem and that they had admitted Arius again to his Church at Alexandria and therefore prayed them to accept him into communion with them as before times they had done And they further wrote to the Emperor and informed him what they had done concerning Arius so as he now stands right in the Emperors opinion who granted to Arius also his Imperial Letters directed to the Church at Alexandria injoyning them to admit Arius unto his Church and communion with themselves again And thus a fault is committed whereof the Emperor may politically be acquitted in that he followed the advice of a Council but in a Theological sense He stands doubtful for he could not but understand the principles of those persons who were the prevailing part of the Council but as touching the Council it self it neither was Theologically nor Politically innocent For they that will erre at Tyrus will also erre at Hierusalem And now is Arius posting for Alexandria with all his Letters Sect. 5. who coming nigh the City is met with and enters the City like himself in triumph as a Conquerour rather then as a penitentiary and hereupon tumults are raised and Arius is denied admittance into his Church and Athanasius by his Letters to the Emperour renders the reason That the Catholick Church could not communicate with heresie nor the Alexandrians with one that was condemned by the general Council at Nice unlesse he did first retract his opinion and manifest repentance and were thereupon restored by a General Council But the Emperor however Christian he was yet now apprehending his Authority again flighted by Athanasius was angry and wrote to Athanasius telling him that it is the Emperors expresse will and pleasure that all such as shall desire to be admitted into Church fellowship with the Church at Alexandria shall have free liberty to joyn therein and be admitted thereto And if Athanasius shall refuse any that shall desire the same the Emperor will forth-wish depose Athanasius and give his place to another that shall performe the Emperors will Said like an Emperor and not a Chirstian Magistrate that must govern by Law Sect. 6. nor like a Parliament whose Vote must make a Law had it been so Athanasius might have been somewhat blameable but he being warranted by the determination of the Council of Nice in which the Emperors own Vote as well as the Vote of all the Churches of the Empire was concluded And this Council at Hierusalem but the fag end of a Courcil under force and therefore not sufficient warrant for what was done Conslantine must bear the blame And therefore in all this there can be no president of the Christian Magistrates interest above the Ecclesiastical nor of the Ecclesiastical interest independant upon the Christian Magistrate in regard the general Councils were not purely Ecclesiastical but mixt of both interests and so continued till the Mystery of iniquity was fully setled in the Roman Chair and the Civil Power turned out of Doors This advantage of the Emperors displeasure at Athanasius is quickly espied by the Arians Sect. 7. and they soon add fewel to the fire and tell the Emperor that so long as Athanasius thus ruled at Alexandria the Emperors government would be at a stand in those parts and therefore they urge the Emperor with the proceedings of the Council at Tyrus Soc. lib. 1. cap. 23. Theod. lib. 1. cap. 30. and thereupon the cause comes to hearing before the Emperor But the Proctors for the Tyrian Council quite forgetting the case upon the Appeal bring accusations of crimes against Athanasius which never formerly came to mention That Athanasius had threatned to stop the trade of Corn from Egypt to Constantinople and that the same will be proved by four Bishops who were ear witnesses thereof And some other particulars whereunto Athanasius could make no other defence then by bare denial of the matters alledging that his Authority was not so great as to stop or open trade But Athanasius observing the Emperor somewhat difficult in hearing of him he told the Emperor somewhat plainly of his siding with the Hereticks Athan. Apol. 2. Emicuit ibi Caesaris ira saith Athanasius the Emperor was inraged thereat and forthwith without other cause or further inquiry into matters he banished Athanasius and sent him prisoner to the Bishop of Triers where he remained till the death of Constantine the Emperor CAP. VIII Constantine will not be perswaded to recall Athanasius The Death of Anus THe banishment of Athanasius Sect. 1. Baron An. 336. num 11. and the receiving of Arius meeting together as at once like an Earthquake shaked the whole Church of God on Earth as if their Christian Magistrate were turned Heathen again or at least an heathenish Christian Arian and the rather because it proved not a fit of passion but a lasting distemper and by all the means that could be used incurable For after the newes hereof was blown abroad the Alexandrian Churches do not onely by servent prayers to God night and day but by all the means that they could invent importune the Emperor to relent They petition the Emperor themselves many others do the like the Monks of the Wildernesse are not behind But above all that famous Monk Anthony whom all Christians honoured Athan. Apol. 2. even Constantine himself and all his Sons and Courtiers who wrote divers Letters to the Emperour in Athanasius his behalf praying him to take heed of the Meletians for though their Doctrines were good yet their practice was scandalous their informations calumnious and shewed little conscience of truth are there none like these men in these dayes But nothing will prevail the Emperor returns negatives to all he tells the Alexandrians that themselves are pertinacious and turbulent and commanded them their Clerks and Virgins to be quiet for he will not call home Athanasius nor recede from what he had done That Athanasius was condemned by the Council and was a seditious and unquiet man He told also Anthony the Monk that he could not disown the proceedings of the Council at Tyre against Athanasius that though some might be his enemies yet is it not to be believed that so many learned men should so fouly miscarry as to condemne him without just cause That Athanasius is a turbulent man and arrogant with other passionate words as in the Letters do appear And thus the matter is concluded against Athanasius upon the Emperors passionate surmise A distemper suiting rather with Dioclesian then Constantines Profession Nâ—zian Eâ—com
Rome to draw him off from the Orthodox Profession and to gain him to subscribe to Athanasius his Banishment and accordingly Eusebius used all his craft by exhortations promises tenders of reward threats of the Emperours displeasure and danger that would follow but all in vain Liberius is deaf to all Then the Emperour sent for Liberius to come to him and being come this parly ensued which I shall rather Relate then Translate Const We have thought meet Liberius Sect. 3. in regard that you are a Christian that you should be Bishop of Rome and we have sent to you to require you forth-with to renounce communion with Athanasius and all his opinions For the Synod hath declared him excommunicate and the whole world goeth that way Liber Sir The judgements of the Church ought to be according to justice and therefore let Athanasius be brought to trial according to the Orders of the Church for he ought not to be condemned by those who never heard him speak for himself Const The whole world hath condemned his wickednesse but that he deludeth all men Liber The Bishops who have sentenced him have done they know not what but have been drawn to do what they did for fear of man desire of glory and avoid reproach Const What fear what glory what reproach Liber Whoever loves not the Glory of God but preferres your favour O Emperour above it and condemne a man that they never saw is unworthy of the name of a Christian Const True but Athanasius was convicted and was present at the Council of Tyrus which was a general Council Liber No Sir he was not present when they passed the sentence nor did they sentence him till he was departed Eusebius the Eunuch The Synod had declared Athanasius to be faln from the Faith Liber That Synod did appoint five persons to enquire further evidence against Athanasius who went for that end to Mareotis Two of which viz. Theognis and Theodorus are now dead the other three viz. Maris Valens and Ursatius at the Council at Sardica confessed that the evidence at Mareotis against Athanasius was forged Whom then shall we believe those that condemned Athanasius and then acknowledged their errour or those that now would condemne him without further evidence Epictetus a Bishop Speaking to the Emperour said that Liberius did speak not so much from any desire that he had of Justice but that it might be told at Rome that he had put the Emperour to silence Const What are you Liberius that you alone will side with Athanasius and trouble the peace of the world in this manner Liber My being the onely man O Emperour cannot weaken the word of Truth For there was a time when but three persons withstood a publique Edict Eusebius the Eunuch Do you Liberius compare the Emperour Constantius to Nebuchadonozer Liber No Sir but you can without reason condemne a man that never appeared before you Call to mind I beseech you and consider the general consent of the Council at Nice and call home the Bishops and others banished and if they shall appear troublers of the Church let matters appear at a General Council at Alexandria and let Justice be done Epictetus There will be searcely found carriages enough for such a company so far Liber Every Church may send their Bishop by Sea if that be the nighest way and carriages may be for the rest Const That which is done must not be undone the sentence is already past against Athanasius and yet you alone will stand to maintain communion with that wicked man Liber A Judge must not passe sentence out of private spleen against any man nor without hearing of him Const He hath troubled all men but especially my self he was not satisfied with my brother Constantines death but did what he could to set stnife between my brother Constans and my self and I endured it I never was more glad of any victory against my enemy then I am that Athanasius that wicked man is now removed out of my way Liber Do not O Emperour revenge your self upon Bishops they should be encouraged for the preserving of holiness Restore them to their places and if they be found agreeing to the Nicene Faith let them consider with a lawful Council for the maintaining of the publique Vnity and suffer not an innocent person to be oppressed Const Do you Liberius what I order Subscribe your consent with the rest of the Bishops and then return you to Rome with all my heart Liber I have bidden adieu to my brethren at Rome the Lawes of the Church are dearer to me then is my dwelling at Rome Const You shall have three dayes to consider whether you will live at Rome or where you will but you must subscribe Liber Neither three dayes not three moneths can change my principles send me whether you please Const Then I order that Liberius shall after two dayes be required to subscribe and if he shall then refuse I command that he be banished to Berea in Thracia and let him have five hundred shillings for the charge of his journey Liber I pray you let the five hundred shillings be given to the souldiers for they need it The Empresse Let five hundred shilling more be given to Liberius from me Liber Carry that also to the Empercur towards his expedition but if that needs not he may please to give it to Auxentius and Epictetus for they need it Eusebius the Eunuch importunately urged Liberius to take the money Liber You have wasted the Churches Eusebius and now will you give almes go first and be a Christian And thus after two dayes Liberius went into banishment Sect. 4. And about the same time also Hillarius Bishop of Poictiers was also banished for plain and wholesome Counsel given to the Emperour but mistaken by him And now are the Arians Lords alone and might sit down and enjoy their liberty But yet not so For where errour is the principle there is no rest but a continual progresse from one to more and from more to many more And besides the subordinate natural birth that Arianisme brought forth there sprung also divers bastard errours whereof some tended to dis-inherit the very Arian principles and turn them out of doors Soz. lib. 4. cap. 4. Of which number about this time arose that of the Photinians so named from Photinus who had his principles from Marcellus whose disciple he had been The principal points which he taught were That God is One and Alone and not subsisting in Persons That Christ is a man begotten by a man and not from eternity That the Holy Ghost is God and no distinct Person Which if so then the Arian principles are destroyed and the Arians must vail their Bonnet to Photinus take up his name and lay aside their own CAP. XVIII The Council at Syrmium against Photinus The Arian Confession there made whereby both Hossius and Liberius are ensnared THe Emperour was at Syrmium
the deep Misteries of Religion and so are the Heretick disputers in a manner sure of the vote of the people before hand especially in the principles concerning the Holy Trinity wherein Arius had not onely the ignorance of the times to favour him but the corruption of nature and the Devil and all to help against the true understanding of them And therefore it s the less wonder if Arius had soon gained seven hundred women Epiphan lib. 2. lib. 2. Tom. 2. Her 69. who adored virginity in a profession of holiness besides seven Presbyters and twelve Deacons to be of his Sect before that Alexander the Bishop did take any notice thereof At length Meletus finding some of his own Church tainted with these new opinions and that Arius was the Seeds-man he discovered him to Alexander who thereupon endeavoured to settle the minds of men by preaching the truth and thereby to obviate the further spreading of these errours Arius cannot endure this he tells the people that their Bishop doth maintain the Doctrine of Sabellius although it was notoriously known to be a calumny and openly appears in opposition to the Bishop So as now he sees it necessary to call a Council Provincial that is of such as well to justifie himself and his Doctrine against the aspersions of Arius as to determine concerning Arius himself This was the way indeed had it been well putsued Sect. 6. but in the manageing of this Council Alexander who had the Directory to avoid suspition of partiality carried himself so calmely Sozom. lib. 1. cap. 14. as the Arian party were rather emboldened then discouraged For although the Council determined against the Arian tenets and inhibited Arius fromfurther publishing such rotten principles yet when they were to subscribe their conclusions Arius and about ten others refuse to adjoyn their Subscriptions of which number five were Presbyters and five were Deacons Many of the people neverthelesse adhered to them principally for the sake of Arius and not out of any depth of understanding that they had in his principles For Arius was a person of a goodly stature serious aspect Epiphan Ibid. plausible carriage winning behaviour smooth and flattering language arguments sufficient to lead about unstable souls especially such as women ordinarily are and had Arius his life been as holy and his carriage more humble he might also have led after him others that were better principled But he was vehemently suspected for uncleannesse and thereof taxed even by Constantine himself upon occasion of his ordinary society with women Soc. lib. 1. cap. 6. Sozom. lib. 1. cap. 20. whom he called his Virgins and of his wanton book which he called his Thalia and which was condemned by the Council at Nice and burnt by Constantines command Arius thus refusing to subscribe the determinations of the Alexandrian Council is together with his Complices ejected from their several places and from Communion with the Church yet are they no whit discouraged thereby but rather encouraged for now they are looked upon as Martyrs persecuted Ministers sufferers for conscience by many pitied by more the more honoured the people flock after Arius admire him vilifie such as are not of his opinion as dull and unlearned and at length swell into tumults and publique outrages Euseb Vit. Const cap. 4. not sparing the Emperours own station and thus are they a Cordolium to Christians a sport to the heathens and a derision and scorn in the publique Theaters The proceedings of this Council at Alexandria became famous Sect. 7. and Alexander the Bishop to avoid false representations by Letters to several Churches makes relation of the particulars which Letters according to the opinions of men are diversly censured And it being observed that the Arian party neverthelesse still gained partly by their own influence but more through the ignorance of teachers not well grounded in such Misteries Alexander the Bishop ordered that no Presbyter in Alexandria shall preach Sozom. lib. 1. cap. 11 14. lib. 7. cap. 19. Niceph. lib. 8. cap. 11. but such as shall be specially licenced thereunto Arius seeing the winde thus against him turns head and gets into Palestina where he meets with more calm weather and there he gains liberty to gather Congregations and to preach as he and his party had elswhere done Neverthelesse they tell him that he must submit to Alexander the Alexandrian Bishop and gain Communion with him and this shewed the Churches were under a rule beyond which they would not go although in compassion to Arius they went too far Yet is not Arius satisfied with his liberty upon such terms he repairs to Nicomedia to Bishop Eusebius who had bin his acquaintance at School at Antioch and relateth to him how he was dealt with at Alexandria Eusebius shews him favour and goes to the Emperour Constantine then at Nicomedia and acquainted him with the proceedings of the Council at Alexandria in the worst manner that he could as if it were a ruled case that the Civil Magistrate becoming once Christian had authority in the Councils of the Church The Emperour hearkens to Eusebius and thenceforth Eusebius grows into repute of a Favourite and a Councellor to the Emperor in Church Matters and in all such cases men flock to him as to their Mediatory Angel and being thus lifted up he thinks his word may prevail with Alexander the Alexandrian Bishop more then Alexanders religion and therefore he writes to him and advises him to passe by the matter concerning Arius and to re-admit him and his party into Church Communion again but unto other Churches he writes to stir them up to with-stand the proceedings of the Alexandrian Church And amongst others he writes to the Meletians which he might well have spared for they were more forward therein then himself Hereby the Sectarian party grew more strong but not one iota more holy for they proceeded upon the principle of faction and not of conscience Now begins the glory of Constantines Christian government to wane and fall short of expectation Sect. 8. by the rising clouds of errour he sees it and it vexeth him at the heart Silvester also Bishop of Rome to whom also the Emperour did give ear for his advice in affairs of the Church is no lesse afflicted at the news hereof and by his advice a general Council is called at Alexandria whereunto he sends Hossius Bishop of Corduba in Spain with his Letters This Bishop took his journey by Constantinople and finding the Emperout at Nicomedia is received by him courteously and furnished with the Imperial Letters Authoritative to the Council at Alexandria besides other Letters amongst which was one written to Alexander the Bishop and Arius to this purpose telling them That He took notice of their difference that the matters were misterious not easie to be explained to the people much lesse to be understood by them That their Faith was one and the same That their differences
and place at Alexandria and had given his Son Constantine charge concerning the same in regard that Athanasius now at Triers was under his dominion yet whether Alexandria was under the government of Constantius and no part of Affrick left to the government of Constans or how the government of the whole Empire might be ordered joyntly I understand not but it is evident that Constantius wrought much trouble to Athanasius after his return to Alexandria before Constantius was possessed of the whole Empire and that he began therein betimes For Constantine the eldest Son delayed not to execute his Fathers will as touching Athanasius in releasing him from his banishment Soc. lib. 2. cap. 2. but having sent for him sends him to Alexandria with his Imperial Letters commendatory telling them that they knew that his Father Constantine did not banish Athanasius out of displeasure but sent him out of the way of danger and that his Father when he died left it in charge to him that Athanasius should be restored and that in discharge of his trust and in answering their desires he now did send Athanasius to them And thus is Athanasius now come with honour to Alexandria after two years and four moneths absence Nor did Constantius in any manner then interpose that any History doth mention Soc. lib. 2. cap. 35. Soz. lib. 3. cap. 2. yet he had not been long there before Constantius began to appear in his proper colours CAP. X. The Death of Alexander Bishop of Constantinople and the Succession of Bishops there COnstantinople is now become the Imperial City Sect. 1. and the chief residence of Constantius and Great Rome not so happy or unhappy as to be advanced to that honour and the Bishops of Constantinople hereby had great advantage of the Emperors neighbour-hood so long as they were both of one way in Religion Alexander had been Bishop there now twenty years famous for learning and zeal in Religion yet such was Constantines principles that Eusebius though an Arian had his right ear and did gain upon the Orthodox however Orthodox the Emperour Constantine was after his death unconstant Constantius possessed the Throne at Constantinople who having given up his very soul to his concealed Presbyter portendeth a sad time to Alexander the Bishop to passe through in his old age But God eased him of that care for his death draws nigh and he perceiving it sends for the Elders of his Church and tells them that he hath no long time to continue with them and therefore advises with them as touching his Successor and then nominating two Soz. lib. 3. cap. 3. Soc. lib. 2. cap. 4. the one named Paulus the other Macedonius he tells them that Paulus was more sutable for Religion and Macedonius more acceptable at the Emperours Court. After he dying the Church elected Paulus trusting more to the love of God then to the favour of the Emperour And having prevailed with some Bishops then at Constantinople Paulus is admitted and ordained Bishop there as by the Canon of the Nicene Council they were inabled But Eusebius and the Arians are much troubled hereat and informeth Constantius thereof Sect. 2. who is no lesse displeased thereupon then they Soz. lib. 3. cap. 4. Soc. lib. 2. cap. 5. and is soon perswaded to call a Council of Bishops more fit for his work and therein Eusebius by indirect means according to his wont prevailed to have Paulus ejected and himself elected Bishop of Constantinople and is admitted by the Council and confirmed by the Emperour a fit Bishop for his tooth yet he lasted not long for within five years he also died And the Church at Constantinople presse once more to obtain Paulus Soc. lib. 2. cap. 9 10. But still the Arians are in greatest repute at Court and in account the onely precious men and they elect Macedonius And then arises tumults amongst the people the ordinary effect of a Tolleration And the Emperour then at the Council at Antioch being informed thereof sends Hermogenes a Commander with a force to quiet the City but the tumults increase Hermogenes is therein slain and his body dragged about the Streets and his house burnt The Emperour at this newes is startled and hastens to the City And after some time when the heat is past Soc. lib. 2. cap. 16. he made Macedonius Bishop of Constantinople but in these stirres it lost the lives of three thousand one hundred and fifty men slain in the City A dear purchase on all sides for ere a year came about the Arians fall out with him also because he went a step beyond them all in blasphemy for he did not onely assert that Christ the Son of God is not co-essential with the Father and that he is a creature and was made but that The Holy Ghost the Third Person is also a creature which Arius had seemed to decline and hereof they complain to the Emperor who for this cause Theod. lib. 2 cap. 6. Soc. lib. 2. cap. 33. Soz. lib. 4. cap. 20. but more especially because Macedonius had removed the dead body of his Father Constantine from the place where it was formerly buried and for other causes deposed him by his own Authority After whom it is said by Sozomen lib. 4. cap. 24. that Eudoxius was put in his place but whether it be not spoken by way of Anticipation I cannot say for at the Council of Sardica which soon followed I find that Paulus was restored to his dignity as Bishop of Constantinople and so continued till the death of Constans and then Constantius being sole Emperour banished Paulus to Cucusus where he was murthered by the Arians And Macedonius is admitted again to his place at Constantinople Soc. lib. 1. cap. 21 22. where he exercised such extream cruelty against the Orthodox Christians by all manner of tortures meerly for their abstaining from Communion with him that their cries prevails even with Constantius himself to depose him again Soz. lib. 4. cap. 2. After which Macedonius forsakes the Arian principles and became head of the Macedonian Heresie holding with the Orthodox as touching the Second Person in Trinity but retaining still his former opinion touching the Holy Ghost Nor do the Historians mention any Successor at Constantinople till the time of the Emperour Valens who by his power did put in Eudoxius who neither was good Bishop nor good Christian but a loose deceitful man And in persecution of the Orthodox Christians in his time beyond all his companions and so continued until his death after he had been ten years Bishop both Valens the Emperour and Athanasius being still alive I have made this digression touching the Bishops of Constantinople during the life of Athanasius Sect. 3. for the better understanding of the affairs concerning him For the Bishops of Constantinople being according to the Emperours humour Arians did either lead or were led by the Emperours in all their transactions concerning
where order should be taken for Athanasius his appearing And accordingly Eusebius and the Antiochian Council in their reply to Julius his Letters did agree thereto and promised to send to Rome their charge against Athanasius with their Delegates to proceed against him And this might be a ground for the Bishop of Rome to send to Athanasius to come to Rome and for the Bishop of Rome at the Council there to hear the Cause and for the Council at Antioch to send their delegates thither and yet no Supremacy hereby vested in the Bishop of Rome over the Asian or Affrican Churches Thus escaped Athanasius to Rome Sect. 3. where he finds Paulus the banished Constantinopolitan Bishop waiting there also for relief as well as himself But as yet whatever the Antiochian Councils letters mention concerning Athanasius his Trial at Rome they proceeded nevertheless to banish him the Emperour also confirming the same This was one illegality Soc. lib. 2. cap. 8. But a second ensued much worse which was their sudden election of Gregory Bishop of Alexandria in the room of Athanasius who was a man altogether unknown both to the Church and Province of Alexandria and yet which was worst of all they being a Council did send him and settle him with a force that brought him in by bloud And all this done by a Vote procured as ill as all the rest Athan. Apol. 2. Epist Jul. Ibid. For whereas their Council consisted of one hundred Votes well nigh yet they could not find forty to agree in this Vote Onely the Emperours Vote concurring put all the rest to silence But such as the work such was the issue for Gregory continued there not long before not onely the Orthodox Christians but even the Arians also were weary of him and for his cruel and bloody entrance and his imperious government Soc. lib. 2. cap. 10. Soz. lib 3. cap. 6. and gluttonish indulgence thrust him out of his government and put in George of Capadocia in his place and yet he also nor St. George neither as will hereafter appear The Council at Antioch having thus done what they can against Athanasius Sect. 4. have one thing more to do For the Bishop of Rome had sorely taxed this Council for siding with the Arians against the Nicene Council unto which neverthelesse all the several members of this Council or the most part of them had subscribed This the Antiochian Council fear will stick upon them for their consciences told them that they had done somewhat that might deserve such imputation and that it would be a shame for so many learned men to be relapsed in a Council and so many reverend Bishops to be reputed disciples to Arius who was but a Presbyter defamed in his doctrine life and death They bethink themselves therefore of a declaration to the Churches Soc. lib. 2. cap. 7. wherein they set forth That they are not faln from the Nicene Faith neither are they disciples of Arius and in witnesse thereof they there make Confession of their Faith A company of fickle hearted Bishops they were They are not faln from the Nicene Faith nor will they own it They will have a Confession of their own and yet will own none They frame a Confession and publish it and then like it not By that time that they are warm in their work of Confession they repent of what they have confessed and confesse anew to this purpose Soc lib. 2. cap. 7. We believe in one God the Father Almighty Maker of All things And in one Lord Jesus Christ His Onely begotten Son God by whom all things are made Begotten before all things of the Father God of God Whole of Whole Onely of Onely Perfect of Perfect King of King Lord of Lord The Living Word Wisdom Life True Light Way of Truth Resurrection Power Door That He cannot be converted nor changed The Expresse Image of the Deity Essence Virtue Council and Glory of the Father The First Begotten of every Creature Who was in the beginning with God The Word by whom all things are made and in whom all things consist Who in the last dayes came from Heaven is born of the Virgin Made Man and the Mediator of God and Man The Apostle of our Faith and Lord of Life who suffered for us arose for us the third day and ascended to Heaven And sitteth at the right hand of the Father And shall come with glory and power to judg the Quick and the Dead And in the Holy Ghost which giveth comfort sanctification and perfection to Believers And the words Father Son and Holy Ghost do exactly expresse the proper Person Order and Glory of every of them so named That they are three in persons but in consent one If any man shall teach ought against the right and sound Faith of the Scriptures or that there is or was a time or age before the Son of God was made Let him be accursed And if any man shall call the Son a creature as one of the creatures or a branch as one of the branches Let him be accursed Many more words they are then in the Nicene Confession and yet not enough They will seem to allow to Christ all that can be desired and heap up many of his titles and might have out of the Text heaped many more And for all this they will not allow Christ all his excellencies He shall be allowed to be before all time Soz. lib. 2. cap. 5. but not coeternal with the Father he shall be Lord of Lord but not consubstantial with the Father If their meaning then be one and the same with the Nicene Confession why then do they differ in words unlesse they intend thereby that people should stick to no one form but to take up any that shall come to hand and thereby swallow down errour more unsensibly Like to many in these late Parliaments wherein much endeavour hath been for a form of Articles of Faith that might be established by Law but little or nothing could be effected The consciences of men have been so tender that they cannot endure any form of wholesome words but like this Antiochian Council they like the Nicene Faith and yet will have liberty to differ from it they will publish one so as they be not bound thereto but be at liberty to change The newes of this new Antiochian Confession coming to Athanasius Sect. 5. made him the more earnest to assert the Nicene Confession and being now to make his defence before the Council at Rome he as was usual in such cases declared the substance of his Faith before the Council so compendiously and with such apt expressions that the Council caused the same to be published for the further clearing forth of the Nicene Faith which formerly had passed abroad variously in regard of the losse of the Original Copy of the Acts of the Nicene Council Basil Epist yet it seems that Athanasius his Confession
he is informed that Hillarius the Emperours Lievtenant had given order to his Soldiers for a Randezvous and thereupon or upon other cause of suspicion he provided for himself accordingly And the night following cometh Hillarius to Alexandria in a dark stormy night and being informed that Athanasius had hid himself in the Church called Theona he beset the same on all sides and the soldiers breaking in suddenly at once by the doors and windows on all sides made as strict a search as they could but found nothing concerning Athanasius and so returned as they came And the next news that is had of Athanasius is that he is at Rome again The Council at Rome having done what they could in the matter concerning Athanasius Sect. 3. certifie the same by their Letters to the Eastern Bishops the penning of which letters they leave to the Bishop of Rome and so the Council is dissolved The Bishop of Rome accordingly wrote the Letters and whither the matter it self or the manner of writing was too poinant or the Eastern Bishops were already exasperated I determine not but they instead of writing an answer childe and tell the Bishop of Rome that he took too much upon him Soc. lib. 2. cap. 11. Niceph. Hist lib. 9. cap. 8. and that they will not abide his order And thus if Historians borrow not too much from fancy sprang the schism between the Eastern and the Western Churches upon the point of Supremacy which also was not a little increased from the diversity of the Civil interests between Constans and Constantius who also were no less divided in their Principles in matters of Religion which did blow the sparks formerly hidden in the embers into a flame of persecution Religion may be in danger in a government under one Head but is never safe in a government under many Athanasius now at Rome again Sect. 4. having formerly represented his condition to Constantius by an Apology made and transmitted to him yet could obtain no favour he now after three years waiting sends that to the Emperour Constans who by this time was no less then his brother Constantius awakened with the loud peal that the Letters between the Eastern and Western Bishops did ring in the world and thereupon their Councils advise them for the safety of both their Empires to unite together against the common Enemy now upon their borders and to lay aside animosities and compose the differences in matters concerning Religion by a general Council This season Athanasius chooseth for his application to the Emperour Constans and by the Bishop of Rome's means gains access to the Emperour to whom he represented the many calumnies and injuries he daily suffered from the Arians Theod. lib. 2. c. 4. and his unjust deprivation and banishment by the Council at Antioch and that they lay in wait continually to take away his life and that they pursued him not so much for any personal respects as for the rooting up the Nicene Faith which he had hitherto asserted and which also was asserted an owned by Constantine the Great and therefore Athanasius humbly besought Constans to remember his fathers piety in calling the Council at Nice for the vindicating of the Truth and that he would succeed his Father in undertaking the cause of Religion and protection of the Orthodox Faith and regard the persecuted estate of himself who was ready to justifie against all the criminations that his enemies can produce against him Hereunto also the Bishop of Rome subjoyned his request that Constans would endeavour with his brother Constantius that a general Council of the Bishops of both Empires might be joyntly holden for the setling of the people of both Empires in peace and unity And well it was that there was some that studied the peace of the Church so far as to be earnest for a general Council For possibly if such a thing should be now moved in England it would be answered that its necessary for the Church to be under a perpetual separation as many hold it no less necessary that the Common-wealth should be for ever kept from their liberty of a free and full Parliament Constans the Emperour now at Millain being thus importuned Sect. 5. determined to proceed therein accordingly And because it appeared that the Eastern Bishops began to interpose touching Supremacy he writes therefore to his brother Constantius shewing him the necessity of calling a general Council of the Churches of both Empires and importuning him to improve his authority in calling the Eastern Bishops to appear at a Council to be holden at Sardica in Illiria This City was upon the confines of both Empires yet more commodious for those of the Eastern Empire Soz. lib. 3. cap. 9. whereunto the Emperour Constans had ordered summons for the Bishops of the Western Empire to come at a time appointed Constantius having received Constans his Letters made no difficulty therein but forthwith issued forth his Letters of summons also according to Constans his Letters After this agreement Athanasius comes to Millain by express order from Constans and there in the presence of the Emperour and many others Athan. Apol. ad Constant Athanasius declareth the manner of his return from Triers to Alexandria and of his carriage at Alexandria the complaints against him by the Arians his justification of himself the proceedings of the Council at Antioch against him the manner of his escape his Apology sent to Constantius to mollifie his displeasure against him the Letters testimonial from the Alexandrian Churches and he offered to prove all by witnesses viva vocc But the Emperour replied that Athanasius shall have a full hearing before the General Council at Sardica and therefore willed him to prepare himself for his defence there Nevertheless Constans was unwilling those things should be opened before a General Council and therefore endeavoured to prevail with Constantius as well in the behalf of Athanasius as others for the restitution of them to their several places in a private way but the Arians were in the negative and too powerfull and thus there passed a year and six months before the day of the meeting of the Council came CAP. XIII The Council at Sardica The Schism by the Arian Council at Philippopolis THe Council being met at Sardica upon the day prefixed Sect. 1. which was about Six years after the Council called at Antioch and about eleven years after the death of Constantine the Great Soc. lib. 2. cap. 16. So as Athanasius hath been absent from Alexandria at Rome Six years intirely or three years and three years which makes up the six years spoken of by writers Soz. lib. 2. cap. 10. allowing onely a small time for Athanasius his return from the Council at Rome to Alexandria and his flight from thence back again to Rome upon the coming of Hillarius The first three years being spent in debate between the two Councils at Antioch and Rome and the
other three years in the gaining of Constans and Constantius and the Councils meeting at Sardica which being effected there are met three hundred of the Western Bishops or as Baronius saith two hundred and eighty four Baron Anno 346. num 4. Soc. lib. 2. cap. 16. and but seventy and six of the Eastern Bishops although the place of meeting did lie more convenient for them then for the Western Bishops And amongst this number of the Eastern Bishops Ischyras formerly unworthy to be a Presbyter hath obtained from the Arians the name and place of a Bishop The Eastern Bishops now absent excuse their absence partly by infirmity of body but more of them were sick in their minds and alledg want of time to prepare themselves imputing the fault to the Bishop of Rome as if a year and a half were not sufficient warning The Council being met the Arian Party perceiving that the face of the Council smiled not on them Sect. 2. Athan. Apol. 2. withdrew themselves to Philippopolis a City about a dayes journey or more distant from Sardica and wrote a Letter to those at Sardica desiring them that they would exclude from their society Soz. lib. 3. cap. 10. Athanasius Paulus and other Bishops whom they at the Council at Antioch had banished and excommunicated Or otherwise they had resolved that they could not joyn in Council with them nor could they come into the Church where all ought to meet before they enter upon the work of Council To this the Bishops at Sardica answered that for their parts they had never separated from Communion with Athanasius and others mentioned in their Letters neither could they causlesly for as touching their excommunication at Antioch it was without hearing any defence and that those matters had been re-examined by the Council at Rome who thereupon had acquitted Athanasius and the rest Nevertheless if they at Philippopolis had ought to object against Athanasius or any of the rest if they at Philippopolis would come to Sardica they should find Athanasius and the rest ready and prepared to vindicate themselves and give the Council satisfaction But this will not satisfie those at Philippopolis and therefore they avow their departure and separation just and do proceed to sit in Council apart by themselves at Philippopolis where they assert and confirm all that they had done at Antioch against Athanasius and others and further they let fly Excommunications thick as hail against Julius Bishop of Rome though he remained at Rome and came not to Sardica Hossius Bishop at Corduba Protogenes Bishop of Sardica being both directors of the Council at Sardica Sozom. lib. 3. c. 11. and diverse other Bishops and all this done without hearing or summons And having Constantius to befriend them they cause Guards to be set upon the High-wayes and passages to Sardica and make stay of all Bishops going thither and to stop the returnes of all coming from Sardica homeward and like a troop of the Divels Lifeguard to apprehend Athanasius and his friends where-ever they should be found and put them to death Athan. Epist. ad Solit. vit and to apprehend all such as were suspected to be opposers of the Arian Cause And hereupon many are taken abused whipped imprisoned and banished the terror whereof made many flie into the Wilderness and scared others into the dissembling of their Faith and Profession Neverthelesse the Council at Sardica kept close to their work Sect. 3. and having divers of the Eastern Bishops still joyning with them they spare those at Philippopolis as little as they are spared by them They excommunicate likewise the Philippopolitan confesse the Son is the power of the Father We confesse the Word is of God the Father and besides that there is none That the Son is the Word True God the Wisdom the Power yet we call Him not Son as other Sons are by Regeneration and Adoption We confesse the Son is the onely begotten and the first begotten but so the onely begotten as that He ever is God and was in the Father The Word first begotten we refer to the Manhood He is different from all creatures because He is the first begotten of the dead We confesse one Deity of the Father and the Son And we say not that the Father is greater then the Son by reason of any diversity or difference of substance but because the Name Father is greater then the Name Son The interpretation of these words I and my Father are One that they are meant by consent and agreement amongst themselves we affirm is an assured interpretation That opinion that as men fall out and be afterwards reconciled So there may befal difference and then agreement between the Father Almighty and the Son We affirm is a foolish opinion We believe that the words I and my Father are One do signifie the unity of the Substance which is together of the Father and the Son We believe that the Son doth raign together with the Father without beginning or ending nor can his Kingdom be defined or determined by time For that which is eternal can neither begin to be nor cease to be We believe and affirm the Comforter the Holy Ghost is promised and is sent to us by God Himself that he is not crucisied but the Man born of the Virgin Mary For Man is mortal but God is immortal We believe not that God in Man but Man in God did rise the third day which as a gift he offered to His Father free from sinne and death We believe in the due time appointed He shall judg all and for all things This was published by the Sardican Council in their Narrative of proceedings which they sent into all parts wherein they also shewed their reasons why they acquitted Athanasius and others and the causless departure of the Arian Bishops from their Council and their obstinacy in refusal to joyn with them notwithstanding all means used to reclaim them They further declared their proceedings against Ischyras and their grounds leading them therein That he had been a Bishop reputed amongst the Arians being formerly by the Council at Alexandria reduced to a lay man and afterward proved scandalous and that he being a reputed Bishop and yet having but one Congregation under his charge they had decreed that henceforth no man should be ordained Bishop of any small Town which might be instructed by one onely Presbyter so as it seemeth hitherto in some places there is little difference between a Bishop and a Presbyter and that the chief work of a Bishop was teaching so as if teaching were in any Congregation there was no need of a Bishop there The sad condition of those times of the Councils above-mentioned shew demonstratively that it is never conducing to the peace of any Nation to grant tolleration of contrary Principles in Religion Sect. 5. more then it is for the peace of any single persons conscience to be of a doubtful mind
confessing their fault acknowledging that all their informations against him were false and feigned and that they cannot alledg any thing in excuse of themselves but do humbly and earnestly beg pardon and to be received into Communion again renouncing Arius and his opinions Soc. lib. 3. cap. 22 23. as execrable and accursed Enough it was to make any charitable Christian believe that they did really intend what they did pretend but their work will be manifest in its day The Bishops also from all parts testifie by their Letters there joyning with Athanasius so as now the current from all parts seems fair to bring Athanasius safe to the Haven Nevertheless though thus nigh the shore he meets with another mighty wave before he can set his foot thereon For he is met by newes of the death of his dear Lord the Emperour Constans and now is Athanasius involved amongst a thousand doubts what shall become of him whither shall he go what shall he do for the Lyons chain is now broken Constantius is now Lord alone and may do what he will and he will do what the Arians will and what will they not do But God helped Athanasius over this wave also For Constantius informed hereof either pitying the condition of Athanasius or which is more probable remembring his own invitation of Athanasius to put himself under his protection his promises and oathes for his assurance and that it would be dishonourable to him to let the world have occasion by the altering of his mind on the sudden to expound all that he had done was done through fear of Constans and deceitfully writes Letters to Athanasius full of encouragement more then once or twice Athan. Epist ad Solit vit assuring him of his favour and real intentions of his good and willing him to make haste to Alexandria without further dread of any danger and thus at length Athanasius arriveth at Alexandria CAP. XV. The estate of Alexandria at Athanasius his Arrival The third charge against him before Constantius and Athanasiushis second strange escape AThanasius now come to Alexandria finds his See vacant Sect. 1. for Gregory who had been made Bishop of Alexandria in the place of Athanasius by the Council of Antioch was put out again as hath been mentioned and translated to Antioch where he was deposed again by the Council at Sardica and slain by the Citizens at Antioch Bind fol. 427. And the Arian party at Alexandria had procured George of Capadocia to be Bishop of Alexandria a man fit for their turn fierce and cruel against the Orthodox in whose dayes ensued a bloudy persecution against them of the Alexandrian Province wherein none were spared that come within his reach whether Men Women Children Theod. lib. 2. cap. 14. Monks Clerks or Virgins but pursued to the utmost by imprisonment banishment tortures and deaths in the most cruel manner that souldiers could invent And this Bishop thus fleshed grew so insatiable and imperious that the Arians themselves grew afraid of him and weary of his government which he observing and that Constans began so stoutly to appear for Athanasius he suddenly flies from Alexandria and leaves the place void for Athanasius who now comes in without interruption with all manner of expressions of joy and love to Athanasius and thankfulnesse to God and to use Athanasius his own expressions his friends are glad and of the rest Athan. Epist ad Solit. Vit. some are ashamed some hide themselves some declare their repentance for their former wayes saying that what they did against Athanasius was done by menace compulsion and force but especially the Presbyters and Egyptian Churches rejoyce not onely to see their ancient friends again but more for the enjoyment of their former liberties the Christians embracing one another and encouraging one another in holding forth constantly their profession yea amongst the more moderate sort of Arians some come to Athanasius by night and acknowledge that though for some private respects they held outwardly communion with the Arians yet in their hearts they are ever for Athanasius and his way After this publick congratulation Athanasius calls a Council of the Alexandrian Churches Soz. lib. 4. cap. 1. and declares to them the proceedings and determinations of the Council at Sardica the Emperours entertainment of him his several Letters to him and his Letters and the Bishop of Romes Letters to the Churches and to the people of Alexandria and to the Governours and people in all places as he came and his acceptance amongst them And thus Athanasius is accepted and declared to be setled in his place at Alexandria with peace and honour But this sun-shine also continued not long though it was longer then his Arian enemies expected Sect. 2. For though Athanasius now seems bare of all shelter against the next blast of Constantius his displeasure which was soon raised by the Arians yet could they not find opportunity to storme Athanasius till Magnentius was taken out of the way For Constans being murthered by him he proceeded to possesse himself of his Empire and hence arose a Civil War in the Empire between Magnentius and Constantius which endured divers years during which time the pursuit of the Arians against Athanasius was but faint for Constantius had his hands full else-where but after that Magnentius was slain and Constantius now possessed of the whole Empire he that before resolved to have all the Eastern Churches of his religion now will have all the World to be of his opinion yet finding many that stand in his way the tempest arises anew and powres in amain upon East and West at once and now the tall Cedars the Bishops of Rome Alexandria Constantinople and all that are taller then the rest of their Profession must look to themselves for Constantius is perswaded that these once levelled his way will be plain and easie For the newes of Constans his death coming to Antioch Sect. 3. Athan. Epist ad Solit. vit seeing the way was now more fair for Constantius to appear in his proper colours Leontius the Bishop there joyned with the Eusebians who all this while had burned with despite at the prosperity of the Orthodox and their great increase For now above four hundred Bishops had declared themselves for the Nicene Confession and Leontius takes occasion to deal with Ursatius and Valens to break their Communion with the Bishop of Rome and Athanasius and to renounce their former retractations as done through fear of Constans his displeasure although it was notoriously known that neither Constans nor any of his Courtiers or Officers was privy to any such submission but that the same was done by private Letters not by the act of any in power Neverthelesse They that will be false in the least point concerning God will not stick to be false with man in any thing Ursatius and Valens make no bones to go now to Constantius and confesse their mistakes in their
notwithstanding his profession the first part of his raign was a riddle For he spared none yet seemed to favour all He put Eusebius the Eunuch to a signal death besides many other Arian Courtiers who had been ring-leaders in the Arian dance of persecution and thus have they also their reward as well as George of Alexandria And yet Julian sends for Aetius from banishment who neverthelesse was as deep in the Arian way as any other and this man returned to Constantinople is outwardly favoured by him And although it is known by all that Julian is none of the Orthodox Christians yet by an especial Letter of high commendations he sends for Basil the Great from banishment and invites him to come unto him He likewise sends for Zeno the famous Phisician from banishment who though Orthodox yet must be nigh him as if he meant to trust him with his life And which is yet much more strange Amian lib. 22. he endeavours to reconcile the differences between the Christian Bishops as if his care should be to maintain Religion in Unity and Peace which is as high a strain as any Christian Emperour reached at And yet at the same time he sacrificed to Idols The meaning of all which at length appears to be this that hereby he endeavoured to ingratiate himself with the people by discountenancing such as were most favoured by Constantius Soz. lib. 5. cap. 5. and seemingly favouring such as Constantius most hated In all the various turnings of Julian in his way Sect. 5. Athanasius seems to be quite out of mind but he not intending to stay for particular invitation Hieron adv Lucif having newes of the death of Constantius he secretly returns from the Wildernesse to Alexandria yet concealed himself till he saw some issue and after finding the way laid open by the Emperours general Edict and the winde blowing fair and the season calme he suddenly discloseth himself and entring his Church is received with joy and well-come no enemy appearing no inclination to any umults For now the Arians can claim no more favour from Julian then the Orthodox And the Gentiles and all are bound by the Emperours Edicts Besides Athanasius is known to be a man of peace and good government and under whom the City of Alexandria had received great blessings by increase of Trade and Wealth confluence of people from all parts for Learning and Religion and so by his coming a flourishing time is expected and all is quiet Athanasius observing the coast so clear Sect. 6. forthwith calls a Council at Alexandria whereunto not onely the banished Bishops of Egypt but from all parts both of Asia and Affrica yea even from Rome do assemble themselves especially for Athanasius his sake on whom as the Sun breaking through a dark cloud all mens eyes are fixed for directions of the Churches in this their sad condition For the persecutions under Constantius instead of driving the Orthodox together drove them asunder whiles some by complying yielded too far to the Arians others stoutly withstanding the Arians too severely not onely censured all that had been of that way but all others who through weaknesse had obscured their Profession and were not so forward in the opposing of the Arians as themselves and not onely censured them but separated from them yea and from such as retained a charitable opinion of such their infirme brethren this was an universal sore and required a suitable plaister from a general Council such as this at Alexandria which through the mercy of God proved a healing Council Soc. lib. 3. cap. 4 5. The Council therefore being met first brought the broken bones of the Church together and bound them up by a Decree That all such as had relapsed to the Arians through infirmity shall upon repentance be received to Communion and to their places By which Decree said Hierome Satanae faucibus ereptus est mundus The World was rescued out of the Devils Jaws Such a Parliament God in his mercy give to these Nations after all the sad distractions under which they now do groan Secondly in the Doctrine concerning the Holy Trinity there appearing a difference between the Greek and Latine Churches in words onely expressing the same thing in substance wherein they both did agree Nazian Encom Athan. Athanasius composed the matter so as having gained them both to subscribe to the same thing in substance and to be contented to lay aside the use of those words that maintained the difference and to use no other words then those that are in the Scriptures unlesse in case of disputes about errours that are or shall arise Then the Council determined against the errour of Eudoxius who denied the similitude between the Father and the Son and also against the errours of the Macedonians Soc. lib. 3. cap. 36. and against the errours of the Apollinarians who observing the differences between the Arians and Semi-Arians separated from them both and took up an opinion That the Son of God assumed the body of Man without a soul and after being convinced of that errour yielded that He had the Soul of a Man but had not the mind of a Man and that His God-head supplied instead thereof and yet they did still maintain the Consubstantiality of the Persons of the God-Head They took also into consideration the multiplicity of Confessions of Faith scattered abroad Sect. 7. and concluded to lay all aside but the Nicene Faith onely and herein they did disown that Confession of the Faith said to be made at the Council at Sardica wherein both Athanasius and many others of this Council were present and would not agree to any Confession distinct from the Nicene Faith Lastly Athanasius at this Council recited his Apology for his flight into the Wildernesse and retiring himself from Alexandria which his Arian enemies by way of scandalous imputation called a diserting of his place and trust Then they sent a Declaration of the conclusions of this Council to the Churches and amongst the rest to Basil the Great which came very opportunely to him who was now beset with harsh censures of such as were more austere against his compliance with such as were penitent for their relapse to the Arians through the dread of persecution And Basil having received Athanasius his Letters holds them forth as a Buckler against such detractors telling them that herein he did follow the direction of the Fathers of the Church signisied to him by Letters from that blessed Father Athanasius of Alexandria wherein he saith that all the Bishops of Macedonia and Acaia did agree unanimously herein Basil Epist 75. ad Neocesar And that Basil could not but submit to the determination of so worthy a man as Athanasius was The Alexandrian Council now ended Sect. 8. Athanasius betakes himself wholly to his Ministry wherein he had such successe as multitudes are converted and amongst others there were some of the Gentile Priests and
preparation to depart to the Western parts Soc. lib. 4. cap. 4 Soz. lib 6. cap. 7. and to leave Constantinople the Macedonians and Semi-Arians begin to bestir themselves and they repair to Valentinian and request liberty to hold a Council for the setling of union and agreement in the principles of Religion but as the matter proved it was intended for the overthrow of the Eudoxian Faith which they endeavoured to settle at the Councils at Constantinople and Antioch and that the Semi-Arian principles might be the more stablished But the Emperour Valentinian not liking their persons and suspecting their intensions declined their request because he would not seem to countenance either way And therefore he told them that he was a lay person and had no insight into their opinions and therefore he leaves them to such wayes as conduce most for peace This answer the Semi-Arians take to be in nature of connivance and cared for no more seeing they cannot gain a plain concession They therefore appointed a Council to be â—olden at Lampsack where after two moneths sitting they conclude against the Eudoxians That the Son of God is like to the Father in Substance and condemning the Eudoxian Confession they establish their own made at Antioch and confirmed at Seleucia and hereof they give notice by Letters to all their Churches The Eudoxians laboured to put a stop to these their proceedings Sect. 3. but could not they laboured to gain Valens the Emperour to appear against the Council at Lampsack but he said that he had much imployment both against foraign enemies and also against domestick insurrections and could not attend such matters as they moved him unto Contrarily the Macedonians perceiving that the Eudoxians made application to the Emperour Valens and fearing that the interest of Eudoxins with Valens might prevail with him in the conclusion They know no other way for the present then to apply themselves to Valentinian Soc. lib. 4. cap. 11. Soz. lib. 6. c. 10 11 12. but being conscious to themselves that they should find little favour from him so long as they appeared enemies to the Orthodox they suddenly strike sail and pretend the Nicene Faith and desire to be admitted into Communion with the Orthodox Churches And to that end they send three Bishops their Delegates amongst whom Eustathius was one to Liberius Bishop of Rome charging them to submit in their name to Liberius his judgment and not to differ in any thing from it as touching the Arian points and professedly to hold forth their submission to the Nicene Faith And with these Messengers they likewise send Letters signed by them to the same purpose These Messengers being come to Rome offer themselves and their Letters to Liberius but he with-drawing himself from them refused conference with them or to accept the Letters alledging that they from whom they came were excommunicated and therefore â—e could not correspond with them But Eustathius and the other Messengers replied that themselves and they from whom they were Delegated were become penitent and acknowledged such a likenesse between the Father and the Son Soc. lib. 4. cap. 11. as was in all things and nothing different from Consubstantiality Then Liberius desired them to set down their judgments in writing which they did so fully declaring both affirmatively according to the Doctrine of the Nicene Faith and also negatively condemning the Doctrine of Arius and his Disciples and of the Patropassians Marcionists Photinians Maroellians and Samosatenians that nothing could be further desired and thereto they subscribed their Names Liberius therefore and the Western Bishops having no further to object against these men cannot refuse to accept them into Communion and thereof they grant their Letters Testimonial to all the Churches with which these Asian Messengers depart into Sicilia where an other Council was holden and upon shewing the Letters from Liberius and other Bishops at Rome being testimonial as to the Messengers and a copy of the answer of the Bishops at Rome to the Letters from the Asian Bishops and of the Confession of Faith signed by the Delegates they obtained the like acceptance at Sicilia and receive like Letters to the Asian Churches from them of Sicilia These Messengers thus accepted they return and then these Penitentiaries send their Letters of request to all the Orthodox Churches to hold a Council at Tarsus for the establishing the Churches in the Nicene Faith And being informed of a Council to be holden at Illiricum by the joynt order both of Valentinian and Valens Sect. 4. they send their Delegates thither For the Emperour Valentinian being informed of the differences in Asia concerning Religion newly reviving Theod. 〈◊〉 4. c. 7 8 9. joyns with Valens and he with him in the calling of a Council to be holden at Illiricum where after long debate they conclude according to the Nicene Faith That the Holy Trinity is Consubstantial and the same is declared to all the Asian Churches which Letters they send by Messengers of their own purposely directed that they might bring certain news whether the Asian Churches did indeed agree to them in Doctrine as by Eustathius they had been represented For as yet they did not give much credit to Eustathius in regard he had shewn himself a fickle man having been often in trouble for his Profession and as often changed it But the Messengers upon their return confirmed what Eustathius had reported concerning the Asian Churches And thus the Acts and Conclusions of this Council are confirmed by both Valentinian and Valens by their Publick Edict and in all places to be publickly taught and owned with further command that all such person as are otherwaye minded should cease to trouble such teachers who do teach according to the said conclusions which they also do transmit in this manner set forth We confesse following the Great Orthodox Council That the Son is Co-essential to the Father not understanding the Word Co-essential as some of late have done who have subscribed deceitfully and others that follow those who have holden forth onely a similitude by the Word Consubstantial For such do wickedly make the Son of God a Creature But we are of the same opinion with the Roman and French Churches That the Essence of the Father and the Son and the Holy Ghost is one and the same in Three Persons that is in three perfect Subsistances We confesse also according to the Nicene Faith that That Co-essential Son of God took flesh of the Virgin Mary and dwelt amongst men and that He fulfilled for us the whole Work of His Offices in his Birth Passion Resurrection and Ascention into Heaven and shall again return apparantly in the Flesh and render to every man according to his Work in the Day of Judgment shewing his Divine Power God who assumed Flesh and not Man who assumed God All such who hold contrary hereto Let him be Anathema And all such as shall say That the Son was
willing to make trial what he could suffer if the Governour would be willing to put him thereto The Governour told him he was mad and gave him time to considered it till the next day Basil replied if I be mad I would 〈◊〉 might be ever thus mad to moâ—â—oy and today shall one The next day the Governour 〈◊〉 him obstinate threatned him with Banishment Basil answered it moves me nothing I have nothing to loose besides an old rent coat and a few books I live in this World as a traveller alwayes expecting to be gone The Governour tells the Emperour that he can gain nothing Basil will not yield an inch The Emperour hereupon will not stay in Cappadocia but goes to Caesaria where by the way his beloved Son falls sick and thereupon the Emperours conscience is not well and therefore Basil is sent for who being come is told that the Emperours Son is faln sick and that it would be very acceptable if he would go and visit him and pray for him but it must be done so as that the Emperour must not be seen to be the first mover herein A man may be perswaded that Holinesse onely will help at a dead lift and neverthelesse remain an enemy thereto and yet a professing Christian all the while Basil therefore desiring first to cure the disease of the Emperours own heart goes to him and beseeches him to restore peace to the Churches and to take order that his Son may be baptised by some holy man and he will do well but Valens liked not the bargain Basil went away and the Emperour will have his Son baptised by Arians and so his Son died hereat the Emperour is perplexed and as some say fell sick and Basil again is sent for and being come the Emperour relented as to him but as to the cause he is the same man still that he was The Emperours Progresse holds on to Antioch Sect. 4. where the rage against the Orthodox is so great that the Christians forsake their dwellings in the Towns and get into the woods and place remote and there hold their meetings which being told the Emperour he commands the Governour to suppresse their meetings and publishes his Edicts upon pain of death forbidding such assemblies But the Christians still meet notwithstanding Soc. lib. 4. cap. 14. which being told the Governour he marches with his horsemen into the fields to scatter them and by the way overtaking a woman carrying her little son with her in great haste asked her whither she was going so hastily To the field Sir said she where the people of God are met The Governour said to her Do not you know that the Governour will be there to put to death all such as he shall find there assembled contrary to the Emperours Commandments Yes Sir said the woman and I make what haste I can least I should come too late and fail of my serving God by Martyrdome The Governour then asked her Wherefore do you then carry your little child Sir said she even that it also may meet with the same measure that I meet with and receive the like reward The Governour hereat astonished returned and acquainted the Emperour what he had done and found and was assured that the people were there all of them ready and resolved to die and told the Emperour that if his commands should be executed it would prove such a butchery as would dishonour him before all the world And hereupon he desists from further cruelty having already exceeded so far as the River Orontes on which Antioch was seated blushed at the bloudy massacre of dead bodies slain and cast therein I say he desisted Sect. 5. for he was necessitated thereunto by sudden News come that the Goths had invaded the Empire Soz. lib. 6. cap. 12. and are come as far as Adrianople And so the Emperour must now return to look to his own Freehold His mind is neverthelesse as good or ill as ever it was and what he cannot see done he must betrust to his Governours in their respective Countries and these commands are extended as far as to Alexandria where Athanasius is all this while feeding of his flock where also was the main Butt at which all Eudoxius his Councils aimed And by vertue hereof all meetings are forbidden at Alexandria under like penalties And the Governours are likewise commanded to banish all the Bishops formerly banished by Constantius and who had returned to their Churches in Julians time And this was as much to say that Athanasius must now look to himself For this Edict was backed with threats of severe proceedings against all Governours who should be found remisse or negligent or indulgent And accordingly the Governour of Egypt spares none but especially forgets not Athanasius and commands from the Governour are sent to him forthwith to prepare to be gone But the Alexandrians were provided what to do for the noise of this tempest roared long before it came And the Alexandrians are soon come together to advise about an answer and with one accord tell the Governour that he ought seriously to advise what he did before he did determine ought against Athanasius For the Governour must know that Athanasius is not within the compasse of the Emperours Edict for that though he was banished by Constantine yet was he also restored by Constantius and when Julian restored all others yet he banished Athanasius and that he was restored by Jovinian The Governour heard all this yet was not satisfied But the people resolving to make good their conclusion told the Governour plainly they would not part with Athanasius upon so easie terms as they had an interest in him they would maintain it and therewith made a proffer of a general Insurrection The Governour startled hereat and fearing a revolt he told the people he would consider further of the matter and receive further directions from the Emperour before he would intermeddle further herein And in the mean time Athanasius hath the Governours assurance that he shall continue at Alexandria without disturbance And thereupon the Tumult is quieted Whether the Governour informed the Emperour hereof or not Sect. 6. I do not find But ere long time passed the Governours mind is to visit Alexandria this either was told Athanasius or else he suspects the matter upon some grounds of probability and therefore to prevent the worst without acquainting any one but whom he needs must he secretly and suddenly with-drew himself God knows whither and there he hid himself By this time the Governours purposes are ripe for execution and he comes suddenly in the night to Alexandria the weather dark and stormy but himself the greatest storme and entring the City with a strong guard of souldiers besets the house of Athanasius on all sides and at once breaking in at the doors and windows makes a strict search throughout the same from the top to the bottome and yet all in vain what more they must
S. ATHANAS Patriar Alex and Haeresis Ariance Securis Catholicae Religionis Propugnaculum T. Cross Sculp THE HISTORY OF Athanasius WITH The RISE GROWTH and DOWN-FALL OF THE ARIAN HERESIE By NATHANIEL BACON Esq LONDON Printed by D. Maxwell 1664. Imprimatur Ex Aed Sab. 23 Nov. 1662. Geo. Stradling S. T. P. Rev. in Christo Pat. Gilb. Episc Lond. Ã Sac. Domest THE PREFACE PLutarch writing concerning lives said That he did but touch upon matters of action because he wrote Lives and not Histories but in this Narrative I cannot yoke my pen to that strict rule because Athanasius his endowments cannot well be discovered but by his actions and sufferings nor they considered without the concurrence of the actions of his contemporaries friends and enemies fellow-labourers and Confessors with his Antagonists and Persecutors which necessarily draws me many times into a by-path concerning Arianisme to find out Athanasius where the neglect of Writers have left him out of mind I shall have much occasion to glance upon the Principles of Religion concerning the Sacred Trinity not medling with the particular disputes which would be voluminous the clear light concerning the Blessed Trinity in Unity upon these later ages and lastly to leave a caveat to my dear Countrey to hold these fundamentals concerning the Trinity in constant adoration especially in these dayes wherein ungodly rapes are so ordinarily committed upon them by the conceits of seeming reason and thereby the Holy Spouse of Christ divided into small pieces and scattered through the Nations The Contents CAP. 1. THe estate of the Roman Empire in the beginning of the fourth Century CAP. 2. Of Arius and the Arian Heresie in its Original CAP. 3. Of Athanasius his education and his taking the Office of a Deacon CAP. 4. Of the Council at Nice and the banishment of Arius CAP. 5. Athanasius is elected Bishop of Alexandria The first complaint against him before the Emperour Constantine CAP. 6. The second complaint against Athanasius before the Emperour and his trial at the Council at Tyrus CAP. 7. Athanasius his appeal to the Emperour Constantine Athanasius is banished and Arius is accepted CAP. 8. Constantine will not be perswaded to recal Athanasius The death of Arius CAP. 9. The death of Constantine The Succession of his three Sons in the Empire The return of Athanasius to Alexandria CAP. 10. The death of Alexander Bishop of Constantinople and the Succession of the Bishops there CAP. 11. The Council at Antioch where Athanasius is banished â— His escape from his enemies The first Arian Confession of Faith made at Antioch CAP. 12. Athanasius is acquitted by the Council at Rome Constans the Emperour favoureth the Orthodox Christians CAP. 13. The Council at Sardica The Schisme by the Arian Council at Philippopolis CAP. 14. The second Return of Athanasius to Alexandria The death of the Emperour Constans CAP. 15. The estate of Alexandria at Athanasius his arrival The third charge against him before Constantius Athanasius his second strange escape CAP. 16. The entry of George the Arian Bishop into Alexandria the second time His cruel persecutions there Athanasius escapes into the wildernesse The Monks Profession CAP. 17. The Council at Millain intended against Athanasius yet in vain CAP. 18. The Council at Syrmium against Photinus The Arian Confession there made whereby both Hossius and Liberius are ensnared CAP. 19. The Councils at Arminum and Seleucia The Arian Confession of Faith there The schisme between the Arians and Semi-Arians CAP. 20. The Councils at Constantinople and at Anticoh Constantius his death CAP. 21. Julians Government Athanasius his return to Alexandria The Council there Athanasius his miraculous escape Julian's death CAP. 22. Jovinian's Reign and death Athanasius his return again to Alexandria Another Council holden there CAP. 23. The Government of Valentinian and Valens both of them declare for the Nicene Faith Divers Councils in Order thereto CAP. 24. Valens falleth to Arianisme His persecution of the Orthodox The last troubles of Athanasius and his fourth escape CAP. 25. Valentinian his constancy to the Nicene Faith Ambrose is made Bishop of Millain The Sects of the Anthropomorphites and Messalians CAP. 26. Athanasius his last return to Alexandria His Death His Encomium The issue of Arianisme The desolation of the Eastern Churches The Life of ATHANASIUS CAP. I. The State of the Government of the Roman Empire in the beginning of the fourth Century BEfore I bring Athanasius upon the Stage Sect. 1. I must premise somewhat concerning the Stage it self I mean the condition of affairs of that Age wherein Athanasius was born without which many of the ensuing occurrences will not be cleerly understood by every Reader The time of Athanasius his birth was about the beginning of the fourth Century of years after our Lord Jesus Christs Incarnation that Century being of remarkable observation for great changes relating to the Church of God For although the Church had now out-reached the bounds of the Roman Empire and gained the ends of the Earth subsisting immediately under the Wings of the Almighty God and as to all inferiour and civil power independant yet did it spread most within the bounds of the Empire where it grew in repute even to the envy if not terrour of the Emperours themselves who endeavoured to keep it low by persecution until the time of Constantine the Great in whose time the Church did meet with the first great change which was for the better For the Empire had hitherto been governed by heathens Sect. 2. who ruled by no Law but that in their own brest which was enmity to Christs Kingdome as appeared in those ten famous or rather infamous Persecutions but the Kingdome of Christ having within three hundred years notwithstanding all opposition spread like leaven throughout the World about the time of Athanasius his birth had gained the day of Heathenisme and possessed the Imperial Crown in the person of Constantine the Emperour so as he that formerly by the light of Nature was bound to employ his power in the maintaining of the honour of his gods then owned by him is now much rather by the Law of God the rule of all Civil and Ecclesiastical power bound to imploy the same in maintaining the tenour of the True Living God and thereby is become greater then the greatest of the Caesars honoured with all the powers of Government Military Civil and Ecclesiastical and with that high trust of protecting the Churches in holinesse of Life and purity of Doctrine and Worship according to the Gospel by a divine right that no power on earth can take away from the Christian Magistrate nor acquit him of before God This was one change that these times produced in the power of the Magistrate A second change was in the government of the Church Sect. 3. for the watchlessness of professors over their own hearts suffered pride to bud and bring forth two evils no lesse Devilish then their Mother For first professors
were parvae leviculae exiguae small petty trifles That their question was a foolish question That the peace of the people ought to prevail with them if not to think the same yet to abstain from publique contests That otherwise it would make his Reigne troublesome and his life irksome That he was coming to them but was advised and told that he could never endure to see what is so grievous to him to hear He prayes them to study peace and unity and forbear further strifes that he may have cause of joy in his meeting with them And thus the Emperour acted the part either of a young Christian that knew not the value of the Mistery of the Holy Trinity or of his favorite Eusebins by whose spectacles he looked upon the affaires of the Eastern Churches or of a politick Emperour that for maintaining of peace would adventure his pen to declare that which was contrary to what his mind did conceal But all is one though Hossius be thus instructed and armed though himself be a holy learned and grave man though so highly esteemed of as to be a Moderator in that Council at Alexandria yet could he not effect the great work that he came for Athan. Apol. 2. Baron An. 319. Certain matters concerning Ischyras and Coluthus were determined Coluthus having acted as a Bishop and was none is reduced into the degree of a Presbyter and Ischyras bearing himself in the office of a Presbyter is declared a lay person But as touching the difference between Alexander and Arius the latter was proud the other stout so as neither Sylvester Bishop of Rome nor Constantine the Emperour nor Hossius his wisdome and zeal could ought prevail but Hossius returns without successe in that matter CAP. III. Of Athanasius his education and his taking the Office of a Deacon THus is the Scene fitted for Athanasius to enter upon Sect. 1. and to act his part as on a troublesome Sea wherein the storm is but in its rising through the vapouring tenets of Arius now blown abroad about which time Athanasius was now born at Alexandria also For the Historians agree that he was a boy when Alexander was Bishop of Alexandria His first appearing to the World they say was in this manner Ruffin Hiji lib. 1. cap. 14. Soc. lib. 2. cap. 11 Sozom lib. 2. cap. 16. It was a custome observed by the Catholique Church of Alexandria to hold a yearly Solemnity of feasting and thanksgiving unto God upon that day of the Moneth that their Bishop Peter suffered Martyrdome and upon that occasion assembled themselves in the publick Church at Alexandria and that Alexander now Bishop of Alexandria did on that day carry on the work of the publick worship of God by prayer and preaching of the Word of God which work being accomplished in the publick they repaired to their several places of mutual solace one with another and that Alexander the Bishop being also come to the place where he was to dine with the Elders and the chief men and staying some time till the company were come together he chanced to look out at the window towards the Sea side and saw a company of boys playing together upon the Shore who it seems had been at the publick Congregation and had observed the Bishops manner of Baptising and were now in a sporting imitation of the Bishop in those Ceremonies The Bishop at the first observing nothing but what was innocent sport and pastime smiled thereat but when he saw them intent upon a work that seemed like that of Baptisme he called some of the Elders to the window pointed them to the boys in their pastime and desired the boys should be sent for who being come he asked them what they had been doing at the Sea-side The boys at the first being abashed were silent till being further urged by the Bishop they answered that Athanasius there present was chief amongst them at the game and that he had baptized some of them who had not formerly been initiated and that he had made others of them Presbyters and others Deacons to attend upon him in that service Alexander further asked them what the Bishop of that play asked any of them or did and they answered that he had asked of them certain questions which together with their answers they told the Bishop and that Athanasius did give them further instructions how they should behave themselves for the future and so told the Bishop the whole matter Alexander finding that the boys had proceeded so exactly in what was done as touching the manner of the work concluded with the Presbyters that the parties so baptised ought not to be re-baptised but what they thought further necessary to be done herein Alexander the Bishop did perform and then he sent for the parents of Athanasius and of other the children that were actors herein and charged them to educate their children and fit them for the calling of a Minister and more especially he charged Athanasius his Parents to bring him up in learning and to bring him from time to time to the Bishop that he might see to his proficiency which was done accordingly Baronius conceiveth Athanasius to be now about twelve years old Baron An. 311. num 63. and the Historians farther ther say that Athanasius exceedingly profited in learning and was well grounded in Grammar and Philosophy and as Baronius observeth out of Severus he was educated in the knowledge of the Law yet these kinds of learning he took up as it were by the way and in subserviency to his main end Nazian Encom Theod. lib. 1. cap. 8. which was the study of Divinity in order whereunto he had such teachers as were holy men and approved by suffering for the truth even to Martyrdome But in the study of Divinity he was so industrious especially in reading of the Bible that he had the Books both of the New and Old Testaments in memory without book Alexander finding Athanasius his parts and endowments Sect. 2. Nazian Encom Soc. lib. 1. cap. 11. takes him into his own family and made him his Amanuensis and so Athanasius growing up to excellency of wisdome learning and piety begins to be had in great reputation of all men yea even of Alexander himself who disdained not to become upon occasion Amanuensis to Athanasius and made him one of the Deacons of Alexandria This conjunction between Alexander and Athanasius engaged Athanasius into one adventure with Alexander against the Arians Sect. 3. who now were grown into that height in the Empire that the Emperour found it not safe to enter the lists against it being almost tired with fourteen years war against his heathen antagonists for the Empire during which time this heresie had gained such a foundation that though the Emperour might think himself sufficient to deal with the persons of Alexander and Arius Soc. lib. 1. cap. 5. Sozom lib. 1. cap. 15. yet the people now heated
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
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
sufferings and telling Athanasius that Constantius had long since written to Athanasius to come to Constantinople but that he expected that Athanasius would long ere now have made application to him for Athanasius his restitution but supposing Athanasius afraid of his displeasure did therefore abstain And therefore Constantius now sends to Athanasius to invite his coming to Constantinople promising him full and speedy restitution and further telling him that he had written to his Brother Constans to send Athanasius away accordingly Athanasius is at this newes perplexed as if too good to be true and supposing if Constantius his favour were real he might as well have sent Athanasius his Letters of free passage to Alexandria by Sea from Italy with his Letters of peaceable admittance to his Church rather then to put him to adventure himself through many of his enemies in so long and dangerous a journey by Land But whiles Athanasius is thus in demur what to do another Letter comes to him from Constantius with Letters from divers of his friends at Constantinople importuning his speedy coming away and for his accommodations by the way directions are given And soon after all this a third Letter comes from Constantius by an express Messenger a Presbyter of Alexandria who brings assurance of Constantius his real intentions for Athanasius his good and he eupon Athanasius goes to Rome to advise with the Bishop and others who are all for his going to Constantinople And they furnish him with Letters of recommendation to the Alexandrian Churches Soc. lib. 2. cap. 28. and so they commend him to the blessing of Almighty God And accordingly Gods blessing did go along with him for he passed to Constantinople where finding that the Emperour was gone to Antioch he likewise went thither after him And at that time Leontius was Bishop of Antioch in which City were a great number of Orthodox Christians unto whom the Arians there would not allow any publick Churches for their meeting but such of them as would be at the publick worship must go to the Arian Congregations Sozom. lib. 3. c. 19. where Leontius nevertheless permitted them the liberty of their Consciences in all cases wherein the honour of the Son of God was concerned And therefore when they came to sing Glory be to the Father c. and those that were Arians did sing Glory be to the Father they added thereto the words In the Son thereby declaring the Son of God to be inferiour to the Father Those that were Orthodox would add these words And the Son declaring thereby that the same Glory due to the Father was also due to the Son But when Athanasius was come he would not joyn with the Arian Congregations but did hold communion with the Orthodox who were called Eustathians in private houses This being observed hastned Athanasius his dispatch with the Emperour for it was not long ere he had access into the Emperours presence and received courteous entertainment from him and within a few dayes obtained his dismission Soc. lib. 2. cap. 18. for they saw plainly that the Orthodox Party was much heartned by Athanasius his presence and that Athanasius improved his little time of abode with them to the utmost for their spiritual benefit The Emperour therefore sent for him the sooner and gave him Letters to the Alexandrian Churches and to his Governours of the Country importing that it was his will that Athanasius should be received and setled in his place in peace and permitted so to continue under the Emperours protection And unto all the rest he added this one extraordinary express of his favour that he swore to him that he would never hearken to any slanderous complaints against Athanasius any more And Iastly he made a publick Edict That all Acts and Orders against Athanasius or any of the Catholick Church Athan. Epist ad Solit. vit should be obliterated and made void and that they all should be restored to their former enjoyments But when t Ahanasius was taking of his leave of the Emperour he said to Athanasius Though you Athanasius are now restored to your place by the Council yet you are admitted and setled by my Authority and therefore seeing that in Alexandria are divers who differ from you in judgment concerning some points in Religion it is my request that you will allow them liberty of publick meeting at some one Church within your City To which Athanasius answered It s very just yea necessary that I should obey your Imperial Majesty nor will I gainsay what your will is herein But seeing also that this City of Antioch hath great multitudes therein who cannot joyn with others of different judgment from mine in doctrines concerning the Holy Trinity I humbly beg for them the like favour that they also may have a place of publick meeting at Antioch This answer the Emperour disliked not but thought it reasonable Nevertheless the Arians upon further consideration conceiving that they thereby should be greater loosers at Antioch than gainers at Alexandria suffered that matter to pass in silence Which being observed by Leontius he laying his hand upon his head now white by reason of his age said When this snow is melted away there will appear much mud intimating thereby the persecution which would follow after his death when as no further toleration of the Orthodox Profession should be permitted Soz. lib. 3. cap. 19. Athanasius now departed from Antioch Sect. 4. proceeds in his journey towards Egypt God making Athanasius his way round about to be the nighest way to his own Honour and though it was more for Athanasius his labour yet it was also more for his reward For in all places as he comes he now teaches freely and authoritatively the Principles concerning the Holy Trinity exhorting the people to endeavour to be well grounded therein Soz. lib. 3. cap. 20. and to beware of the Leven of the Arians and in some places he ordained Ministers and so he came to Hierusalem There he is received joyfully for Maximus the Bishop had continued his true friend ever since the Council at Tyrus and now had called a Council to whom Athanasius declared the manner of his entertainment by the Emperour and his Testimonials and Letters and then as well enemies as friends come and yield to Athanasius the right hand of fellowship Nor did the fame of the Emperours favour spread onely where Athanasius came along Soz. lib. 3. cap. 22. Soc. lib. 1. cap. 19. but it went Northward in so much as Vrsatius and Valens two Bishops of Panonia who in all the late transactions against Athanasius were ever in the Van and amongst others were excommunicated at the Council at Sardica These men seeing now the tide turning and the unconstancy of Constantius under pretence of remorse of Conscience for their error make their retractations after their manner which they send to the Bishop of Rome and to Athanasius with Letters of submission and
them abounding in their own several sences might by multiplying debates break off without concluding against Photinus and so evaporate into nothing Photinus thus dispatched Sect. 4. Hossius comes upon the stage and is required to subscribe but he acquainted with these debates refused their offer which being told the Emperour and the whole credit of their proceedings at the Council depending much thereupon they use all fair means they can invent to gain him to their bent but not prevailing they fall to imperial commands from thence to threats and from threats to blows and lastly by tortures they compel the good old man to subscribe the Confession but could not prevail with him to subscribe to their proceedings against Athanasius Athan. Apol. â— at last seeing they could not gain all they seem contented in what was done and they dismiss him to his Bishoprick again And then they call for Liberius now famous for his stout defence of Athanasius before the Emperour him they tell what others had done and how that famous Hossius had agreed to their proceedings and shewed to him his subscription and accordingly they require Liberius to do the like Liberius hereupon shewed himself the successor of St. Peter too much in that though he said formerly three dayes nor three months could change his reason yet it seems three years did For the History mentions not otherwise Baron An. 357. num 46. but that he submitted to whatsoever they demanded of him But Hossius was much troubled for what he had done and living not long after made his last Will and therein protested against the Emperours cruelty and enforcement of his Subscription uttterly renouncing all the Arian opinions and died Orthodox Albeit there are not wanting some that make sad conjectures concerning him yet Athanasius bears him witness that his infirmity herein was Seni imbecilitate and exilii tadio caused by the weakness of old age and the misery he had endured in his bainshment Athan. Epist ad Solit. Vit. and that thereby he was inpar verberibus unable to endure tortures and so he gave place for a time yet a famous and worthy man he is in Athanasius his esteem And as for Liberius Baronius assureth us that after he subscribed and returned to Rome where he was formerly exceedingly beloved there were many that took scandal at him and made a schism in his Church divers of them going along with Felix who had been Bishop in his absence and never would communicate with Liberius so long as Felix lived But after his death they upon many testimonies of Liberius his repentance submitted to joyn with him again The falls of these two great lights of the Church though thus cleared to all shaked the Orthodox Christians exceedingly and made many to stagger at the first news thereof and may serve to mind especially old Professors as Baronius doth often to use that prayer of the Psalmist And now when I am old and gray headed O Lord forsake me not more especially in this instant of apostacy wherein we now live Thus the Council at Syrmium hath done somewhat towards the advancement of the Arian Cause yet upon cool consideration casting up their accompts they find little gains from their Confessions what they have gotten they gained by scratching and when they have it they may put it in their eyes and see not one whit the worse Nay they begin to think themselves loosers and in the conclusion are sorry for what they have done Somewhat is found in their Confession which can hardly be defended from being contradictory to some other clause therein and thereupon to amend their error they apply themselves to the Emperour to gain his Proclamation to call in all the Copies of their Confession that passed abroad which the Emperour does with a penalty for such as shall refuse or neglect to bring in such Copies as they have but all in vain the recalling them in makes them scatter the more abroad and the error made more notorious and in conclusion to repair their credit they publish to the world the confession of their Confession That somewhat was done per simultatem Nazian Encom Athen. and Veteratoriè by guile and cheat to over-reach and it may be all that they did was so done For if such as separate upon unwarrantable grounds may come to cheat in the confession of their Faith they will much more do it in the profession of their life But for all this the Arians are neither satisfied in what they have done nor in what they have undone they therefore have another confession of Faith in the Bank which they reserve for another Council to hold forth for they cannot pass it at Syrmium and therefore they will have one Council more yea they will have many more hoping at length that the Orthodox Bishops will either be weary of coming to their Councils and find excuses of absence or if they come that the Emperours presence will so appal them that they will be so wise as to keep silence and suffer the game to go for the Arians without contradiction CAP. XIX The Councils at Arminum and Seleucie The Arian Confession of Faith there The Schism between the Artans and the Semi-Arians HItherto the Arians are against the person of Athanasius immediatly Sect. 1. but henceforth more bold during the remainder of Constantius his reign they directly face and endeavour to outface the doctrine of the Council at Nice Soc. lib. 2. cap. 29. Th end lib. 2 c. 18.20 Sor. lib. 4. cap. 15. And for this purpose the Emperour calls another general Council at Arminum in Italy where the Assembly was so great for there were night four hundred Bishops that the Arians fearing that they should be shamefully overmatched complain to the Emperour that Arminum is too far for the Eastern â—ishops to come unto and therefor advise the Emperour that there may be two Councils holden at once one in the East and anoin the West Bin. Concil fol. 479. which they did the rather hoping thereby to divide the Orthodox party and distract their Councils the more And the Emperor accordingly appointed the Eastern Bishops to meet at Nicomedia and that the Western Bishops should still hold their meeting at Arminum The meeting at Nicomedia was first designed to be at Nice but the Bishops liked not thereof Possibly the name of the place reslected upon their Consciences and therefore it was agreed to be at Nicomedia it was agreed by them but God agreed not thereto for before their meeting there an Earthquake meets there the houses falling in several places they are fiered by their own Hearths and then fire others so as between the fire and the Earthquake the whole Citie is consumed few of the people escaping because they knew not whither to turn themselves Hereupon the meeting of the Council that should have been there is determined to be at Nice but it was otherwise determined by God for
Basil Bishop of Ancira Macedonius Eustacius and others But others there were who would not allow of any divine substance in Christ or any likenesse in him with the Father and therefore are called Arians by way of Emphasis and of this number were Acasius Bishop of Caesaria Eudoxius Bishop of Antioch George Bishop of Alexandria Ursatius Bishop of Tyrus and others These Bishops thus met at Seleucia Sect. 5. first are at variance about the manner of their proceedings The Acasians would first proceed against Cyril Bishop of Hierusalem and others complained of as criminous But Basil and others insist upon the Emperorâ— order therefore would begin with matters concerning the doctrine of Faith and in this difference the Council was so divided that they never re-united afterward but yet the major part carried their proceedings according to the Emperours order first beginning with the doctrine of Faith Then the Acasians move that the Confession of Faith by the Council at Nice ought first be abrogated and taken out of the way before the Council could be free to conclude any matters concerning the same But the Semi-Arians like not that resolving to hold to the Nicene Faith onely they would have some explanation or alteration of that word Consubstantial After long debate Sylvanus one of the Semi-Arians moved that the Confession of Faith made by the Council at Antioch might be taken into consideration And the next day the Semi-Arians prevailed to have it read as it 's formerly set down and after long debate the Council carried it that the same should be confirmed and subscribed and whiles the same was thus passing at the Council they caused the doors to be shut to avoid interruption Acasius seeing the doors shut told them that things done thus in secret are suspicious and desired that they would delay that work in regard that himself and others had in readinesse another Confession of Faith which he produced and desired that the same might be read which could not then be obtained But on the third day Sect. 6. Macedonius joyning with the Semi-Arians were so strong that the Acasians withdrew themselves and departed from the Council But on the fourth day Leonas appointed by the Emperor to preserve the peace interposed and stretched his Authority so far as he prevailed to have the Acasian Confession read in the Council and thereupon the debate is renewed in the Council for the framing of a new Confession but that whole day was also fruitlesly spent and nothing could be concluded and so the Council dissolved for that day also The next day the Council met again but the Acasians came not then are they often called one by one but none appearing the Council proceeds against them as deserters and banish them and elect Ananias Bishop of Antioch in the room of Eudoxius Thereupon the Acasians apprehend Aminus and deliver him to Leonas by whom he is banished Souldiers may be good at keeping off fisty cuffs but not schisms and of the twain are better for peace then truth These Arians thus divided from the Church divide amongst themselves for if separation be from a rule and not to a rule it is divisibilis in semper divisibiles without all and especially if it be so unhappy as to have a quiet Toleration But the news of this Schism coming to Constantius he resolves to have the hearing thereof before himself yet not in the presence of the Seleucian Council but by their Delegates ten of each party to attend him for that purpose During these Transactions at Seleucia Sect. 7. the Messengers of the Council at Arminum having attended long upon the Emperors leasure at length obtains audience and the Emperor upon the reading of the Letter from Arminum writes another Letter to the Council importing that the matter of their Letter and required time to advise upon it and that the Emperour was now intent upon an expedition against the Barbarians and after his return he will give them further satisfaction and in the mean time his will is that they shall continue sitting in Council till they receive further order from him To this Letter the Council returned answer that they cannot undo what they have done nor disclaim their principles And therefore again beseech him to confirm what they have done and to grant them leave to depart to their Churches before Winter comes on many of them being aged and having far to go But the Emperour still makes delayes so as many of the Bishops depart from the Council without the Emperours leave onely a few who lived in the adjacent parts to Arminum stayed During this tergiversation Sect. 8. the Arian Delegates from the Arian party at the Council at Arminum had prevailed with the Emperour to take their Confession of Faith into consideration at a petty Council called for that and the like purposes at Nice in Thracia where upon small consideration this Confession of Faith contrived at Syrmium and proposed at Arminum is soon determined and confirmed and the Emperour thus strengthened in his Faith first imposeth it upon the Orthodox Delegates sent from Arminum and compelled them by force to subscribe thereto and then the Emperour sent it to the Council at Arminum to be subscribed and confirmed by them but it is immediately delivered to the Emperours Lieutenant in Italy â—rsatius and Valens accompanying it who are commanded to see the same put in execution and that such as shall refuse to subscribe thereunto shall be forth-with banished which work was so pleasing unto these two Bishops that they see the same executed to the utmost with all rigor upon this small remnant of the Council that continued at Arminum and in all other places so far as the Emperours power could reach by meanes whereof as many of them were banished so there wanted not some that did subscribe the same CAP. XX. The Councils at Constantinople and at Antioch Constantiushis Death COnstantius hath one work more to do Sect. 1. wherein he must have the help of another Council The thing is to cure the wound made amongst the Arians by the Seleucian Schism and for this cause a Council is called at Constantinople of the neighbouring Bishops of Thracia and Bythinia wherein the Emperour did what possibly he could to make up the breach by commending both and blaming both yet can he not prevail and therefore he lastly takes off the heads of both and removes such as he apprehends to be of greatest authority on either part and banished on the one part Eudoxius and Aetius who were Arians of the highest size and on the other part Basil Bishop of Ancyra and others the first was done in justice for maintaining that the Son of God is unlike the Father which was contrary to the doctrine of the Syrmian Faith now the Emperours Faith The later was done in anger for personal respects However in the main the Emperour seemed to carry himself equally because he spared neither
They replied that he was deposed and banished The Emperour turning his horse rode on and they followed him and upon occasion of the Emperours stop they tell the Emperour that Athanasius had been banished by Constantine the Great and after by Constantius and after that by Julian Jovinian answered he knew all this and he well knew how and why but all those things are past The Arians moved that they had other matters of late to object against him The Emperour told the Arians that they were many persons he could not hear them all chuse you therefore said he one or two in the name of all the rest and let them attend upon me and I will hear them The Arians thereto replied that they were contented that any one should be their Bishop but Athanasius The Emperour answered And why shall Athanasius be excepted I have heard that he is an honest able learned man and one that teacheth the truth faithfully He will do it said the Arians with his mouth but deceit is in his heart The Emperour said what have you to doe with his heart Let God alone meddle with that do you hear what he saith Then one of them told the Emperour that one of Athanasius his disciples under colour of Athanasius his name had bereaved him of his house The Emperour answered what is that to Athanasius the Law is open A Greek then present told the Emperour that himself had cause to complain against Athanasius The Emperour answered You are a Greek what have you to do with Athanasius Then the Arians brought Lucius to the Emperour and prayed him that Lucius might be their Bishop The Emperour understanding their designe called for Athanasius and commanded him to return to Alexandria and teach and govern the Egyptian Churches as he should find most meet and so the Emperor departed and Athanasius also to Alexandria Athanasius had not been long at Alexandria Sect. 4. before a Letter came to him from the Emperor Jovinian Theod. lib. 4. cap. 3. requiring an account from him concerning the Nicene Faith in relation to the opinion of Arius for answer whereunto Athanasius calls another Council at Alexandria of the Bishops of Egypt and Lybia and Thebais wherein the Emperors Letters are read and they concluded to attend upon the Emperor by special Messengers with their Answer to the Emperor Letters Wherein they possess the Emperor with the true state of the Arian Doctrine and of the state of the Orthodox Churches even as contrarily the Arians had possessed Constantius with their opinions before the Orthodox could make their case known to him And in their Letters they give Jovinian humble thanks for their pre-admittance and his desire to be informed from them of the principles of Religion as touching which they tell him that the true Faith is set down in the Holy Scriptures which is the Word of God and that the Faith confessed by the Nicene Council is contained in the Scriptures Which was unquestioned till of later times Arius and his Disciples had brought into the Church dangerous Errors teaching That the Son of God had his being of nothing and was made and was mutable and that hereby many were seduced from the Orthodox Faith and that for the preventing of further mischief the Nicene Fathers proceeded to condemn such opinions and to condemn and excommunicate the Patrons and Assertors of such doctrines And that for the setling of the Churches in the Truth they had also composed a Form of Confession of Faith to be received and holden by all the Churches whereunto men of corrupt judgements refusing to submit some of them plainly oppose it by denial Others seem to agree in words but in truth by false glosses abuse the sense to the overthrowing of the true Doctrine concerning the Son of God and also concerning the Holy Ghost And therefore the Council at Alexandria judge it most meet to commend to the Imperial consideration to be received and beleeved the Nicene Faith which they publish as followeth We beleeve in one God the Father almighty maker of all things visible and invisible and in one God Christ begotten of God the only begotten of the Father that is of the Fathers substance God of God Light of Light true God of true God begotten not made co-essential with the Father by whom all things celestial and terrestrial are made who descended for us men and for our salvation took flesh and humanity to himself suffered and rose again the third day ascended into Heaven and shall come to judge the living and the dead and in the Holy Ghost Those therefore who affirm that once it was when the Son of God was not and that before he was begotten he was not And that he was made of nothing or of other substance or essence And was made mutable or variable Are excommunicate For the Nicene Council doth not say That the Son is like to the Father nor simply the like of God but that he is true God of true God and that he is co-essential because he is the natural and true Son of the natural and true Father neither did the Council separate the Holy Spirit from the Father and the Son but together with both did glorifie in one Faith of the Holy Trinity because it is one Deity in Holy Trinity This is the substance of the Letter which the Council at Alexandria sent to the Emperor Jovinian and wherewith the Emperor setled his resolution to establish the same by his Authority and to lay aside other Confessions presented to him The Macedonians and Semi-Arians likewise call a Council Sect. 5. and they move the Emperor to banish the Acasians and others of the highest strain of Arians and under colour thereof would pretend themselves Orthodox But the Emperor knew them and gives them a short Answer He hates such as maintain contention He loves and honours such as are for peace and union The Acasians perceive the Emperors inclination and fearing to be ground to nothing between these two Mill-stones the Semi-Arians and the Orthodox They therefore held a Council at Antioch under Meletus who now is returned and setled Bishop there And in this Council they dis-own their former Opinions and hold forth themselves to be in conjunction with the Nicene Faith and that the Son is consubstantial with the Father and begotten of the Substance of the Father and nevertheless is the same breath glance at a similitude of the Son to the Father as touching his substance and which is yet more they will condemn Arius for saying That Christ is come from nothing and the Eunomians for affirming That the Son is unlike the Father and these being thus represented to the Emperor though herein they worshipped not God but the purple Robe they likewise are restored to their Churches again Opinions taken up upon pretence of Conscience and not substantially grounded on the Word of God and all Schisms upon such foundations are blown away by the breath of a
return fretting and grudging that they are not satisfied as they came feeding themselves with hope of their desired prey and then they trouble themselves at the manner of his escape some suspecting treachery in their own councils others that Athanasius is a conjurer and had revelations from the Devil The people on the other side as much wondered as they some conclude that he had Revelations from God who doubtlesse was the principal Worker in his escape Others conclude that Athanasius was not led by jealousie of the Governour so much as of the people whose inclinations he saw were mutinous and if any death or bloud-shed should ensue thereupon it might be wholly imputed to him and that therefore he resolving not to be party in any such motions with-drew himself But the greatest wonder on all hands is what should become of him of whom they can find neither scent nor foot-steps neither in the Wildernesse nor City neither amongst enemies nor friends And no marvel if it be true that all this while he was hidden in his fathers Monument for the space of four moneths as one free amongst the dead for who would seek for the living amongst the dead nor is it altogether impossible if the largenesse of the Egyptian Monuments be considered and that though for the most part it might be the place of his ordinary retirement yet he might find opportune times to look abroad for the fresh aire But whiles thus Athanasius lies hid his people mindful of their promised endeavour to pacifie the Emperours displeasure they send to Constantinople where now Valens the Emperour was earnest in preparation for his expedition against the Goths but the Messengers prevailed neverthelesse to have their suit made known to the Emperour who was not now so angry as formerly because Eudoxius the fomentor of all this bitter progresse of persecution was lately dead Soz. lib. 6. cap. 13. and was gone to give up his account to God of his eleven years bloudy designe against the Alexandrian Churches CAP. XXV Valentinian his Constancy to the Nicene Faith Ambrose is made Bishop of Millain The Sects of the Anthropomorphites and Messalians AS Valens the Emperour was thus destroying the Churches in the Eastern Empire Sect. 1. so Valextinian advanced the Church of God in the West And by some it was thought that they both erred in their several Governments the more because they yielded too much power to the Clergy on both parts by means whereof the one was more cruel unto the Orthodox and the other not so regardful of their defence as esteeming himself a lay person and the lesse concerned to intermeddle in Church-matters And yet he would have done better then he did but that he was unequally yoked with an Arian wife who was no lesse mad against the Orthodox then her Sister Valens was and that appeared in her upholding of Auxentius in the See at Millain which was become the Imperial City of the West Soz. 〈◊〉 cap. 2 and Rome left to the Bishop there to order it without controul For Auxentius having been Bishop of Millain a long time was an earnest Arian and did nor onely maintain That the Son of God is unlike unto the Father but that the Holy Ghost is also unlike the Father and for this cause Athanasius had stirred up the Bishop of Rome to excommunicate him yet do what they could they could never prevail with Valentinian to banish him for though his will was good Ruffinâ—… Hist lâ—â— cap. 1. yet his wife was better at the will then he though her will was worse But he still continued at Millain to his dying day And after his death troubles ensued about his Successor and the matter coming before Valentinian Theodâ— 4. cap. Soc. lib. cap. 2â— he called the Bishops together and told them that they could not be ignorant what manner of man was fitting for such a place as the See of Millain where his Imperial residence was and that he must be such a man whose doctrine and life must match one another And by that means the people might the better learn to serve God and live in obedience under him and in peace with each other and therefore advised them to proceed to the election of such an one having respect also that he must be such an one whom the Emperour might rest upon for advice exhortation and reproof The Bishops answered that they would be glad to understand the Emperours mind more particularly by nominating the man But the Emperour refused alledging it was their work to determine the nomination The Bishops go to their work but the heat grew so great especially from the people of the Arian part that a tumult ensues as is usual in all popular elections especially where Church matters are concerned and Ambrose the Governour of Millain under the Emperour hearing thereof comes suddenly into the Church and commands them to be careful to observe good order and carry themselves gravely and soberly as becomes their places and the work they were about They having heard him speak think him a man very meet for the place and forth-with proceeded to the work and elected him to be their Bishop of Millain But he opposed it telling them that he was not so much as one of their members much lesse capable of such a place as to be a Bishop yet all is in vain for they proceeded immediately to baptise him which he submitted unto for he had been hitherto but one of the Catecumeni although he had been an ancient disciple and had been familiar with Origen and served him as his Amanuensis and had suffered persecution for Christs cause under Maximinus and upon that account had not onely been a Professor but a Confessor about five and fifty years Euseb Hist lib. 6. cap. 27. and yet not baptised till now For it seems that the times were so troublesome as that men were not over forward to take up that Honourable Badge of Baptisme although they were capable for even children of Believers were baptized by a known custome in the Church before Origens time if we may believe him and by tradition from the Apostolick Age. Ambrose baptised thus willingly is neverthelesse absolutely resolved against their Episcopal Election so as the matter comes before the Emperour who wondring at the conclusion but more at the unanimity thereof saith its Gods work and confirmes the Election without further debate Theod. lib. 4. c. 7. and so Ambrose is ordained and the Emperour himself giving publick thanks to God This way that Valentinian took in seeming to be rather ruled in Church matters then to rule was wisely contrived by him considering that if he had led on the work his wife would have led him for she was a passionate Arian and seeing she cannot now stop this election of Ambrose she neverthelesse resolves perfect enmity against him and accordingly maintained it all her dayes and by her wivish and womanish solicitations so hampered Valentinian
and remains there in peace during the rest of his dayes which was about two or three years during all which time the Alexandrian Churches had rest for his sake when as the Arian rages continued in other places And although it might well consist with Athanasius his age to retire his mind to a contemplative life after all these turmoils thus long endured and that it might be judged discretion for him so to do yet according to the strength of his weak body his spirit still moves outward and he acts as far as he can in the publick care of the Churches by holding correspondency with the Bishop of Ronie with Basil Nazianzen and others and wrote Letters of advice to the Affrican Churches endeavouring to vindicate the Nicene Faith and confirm them therein and therein he tells them that he had prevailed with the Bishop of Rome whom he calls his brother to depose Auxentius Bishop of Millain â—â—than â—â—ist ad â—ffrican He also wrote other Letters at the instance of Basil to the Asian Churches with which he also sent Peter who afterward succeeded Athanasius in Alexandria by whose endeavour and advice of Athanasius many of the Orthodox Christians by persecution scattered abroad were re-united and such who through weaknesse had been ensnared by the Arian power were again reduced into Church Communion upon renewing of their Profession of the Nicene Faith besides Athanasius wrote divers other Epistles extant amongst his other Works upon the like Subject All which do sufficiently manifest that he held constant to the Death that Doctrine which in his Life he had so stoutly vindicated And doubtlesse there were divers other actions of Athanasius which if God had so seen meet might have been worthy to be recorded which are by the Historians buried in silence either for want of information at such a distance or as things not so regardable in regard they no wayes concerned his Sufferings as if when he ceased to suffer he ceased to live and therefore I can add no more Neverthelesse I must add this that before Athanasius died he had the honour to out-live all his persecutors Constantius Julian Arius Aetius Eusebius Macedonius Eudoxius Vrsatius Valens Erontius besides George and Gregory Athanasius his Corrivals in Alexandria and divers of the Governours in Egypt and Alexandria And in a manner became the Conquerour of the rage and malice of his enemies that remained alive who were even weary of their own hatred God also witnessing from Heaven his displeasure against that generation by stupendious Inundations Earthquakes Stormy Tempests of Thunder Wind and Hail Pestilences hideous Famines in all which innumerable multitudes of people perished And which was worst of all the dreadful Plague of Ignorance invaded the common sort of Professors in comparison whereof Athanasius his private troubles scarce touched him for he said of them Mihi nulla est cura I regard them not for I know yea am assured that for such as do suffer a reward is promised by God Thus lived and died Great Athanasius in a good old age â—ect 3. â—azian â—ncom â—â—than and was gathered to his Fathers the Patriarchs Prophets Apostles and Martyrs more honoured by tears at his departure out of this World then by all the Acclamations of the people at his several returns from banishment to Alexandria but most of all in his Tomb the minds and hearts of all good and learned men in the perpetuity of an honourable Name and not a little in this Encomium framed by so worthy a man as Gregory Nazianzen was Athanasius was the first second to the Apostles a Pillar to hold forth the Mistery of Godlinesse against spiritual wickednesses in high places meek and gentle â—azian â—acom â—â—han seldome or never angry and for that cause not unacceptable to his enemies yet of a bravs spirit especially in danger free from ambition yet of excellent parts â—â—sil Epist â—â— 51. both for learning and prudence compassionate yet not passionate constant to his principles yet of a reconciling spirit wise to observe occasions and ready to improve them vigilant in his place at Alexandria and not idle no not in the Wildernesse his Doctrine accepted of by the Churches and his Confession of the Faith a Rule of theirs even till this day His Personage was comely his Countenance Angelical his Gesture affable and courteous yet grave He was active like a Bishop holy as a Monk yet not austere His speech was proper short and acute his delivery pleasing His praises were esteemed because advised his reproofs regarded because without Gall And it was part of his happinesse that he was at his entry the onely Great Champion of the Truth but at his departure that he left divers viz. Gregory Nazianzen Basil Gregory Nissen Ambrose Epiphanius Hillary and Cyril were in his time and Augustin not far behind Two of these viz. Nazianzen and Basil were not onely beholders of his light but admirers So as though the fourth Century grew dark with errours yet it had many brave Stars whose light remaineth still Orient notwithstanding the brightnesse of this day that we all pretend unto Athanasins now dead Sect. 4. Arianisme now lords it alone at Alexandria and persecution breaks in like a Torrent no man can stand before it Soz. lib. 6. cap. 19 20. the Churches in the City and Countrey are swallowed up the floud stops not there but breaks even as it were out of the World into the Wildernesse amongst the Monks where finding a shore beyond which it cannot go it rages most of all and so continued till the Goths paid the debt of the people of God by the death of the Emperour Valeus somewhat like that of Julian saving that after his wounds received in the battel with much ado he gained into a Town for succour Soz. lib. c. cap. 41. and there together with the Town was by the pursuing Goths burnt alive Thus the Goths gave a deadly wound to the Arian interest in the Eastern Empire Sect. 5. For Gratian succeeded Valentinian in the West and being Just and Orthodox advanced and established brave Theodosius in the East who was no lesse Orthodox and Just then himself and from whom the Succession in the East was continued for the space of one hundred and twenty years in a continual race of Emperours whereof not one would protect the Arians and some of them utterly rejected them even until the time of the Emperour Anastatius But the Goths in some measure gave Arianisme a salve for as they had gained in Valens his time the Arian Doctrine â—…z lib. 6. â—…p 37. or rather were gained by it so now the Hunnes having invaded the Goths and turned them out of doors Arianisme being now discountenanced by the Eastern Emperours like a Renegado shrowding it self under the Gothaick Wings â—â—vagr â—ist lib. 2. â—…p 1. â— 4 c. 14. shisted from place to place with them casting their spawn as they went in