demand of cancelling And at length is left out Now the different translations of the same Creed what that makes and the consequences thereupon all the other forms of Faith upon the enjoyning of which such multitudes of Christians were tormented and destroyed and the Peace of the Empire broken and War and Earthquakes and Pestilences as the consequence from the hand of the Lord wherein millions were undone and ruined I say all the other forms of Faith must be cancelled at least it is so demanded that this Creed All must be cancelled that the Greek Copy may stand of that Faith which in Latin the form thereof is called in which being wrote first in Latin must be called in but being now translated into Greek must be read as that which should succeed Had it not been recorded and that by men of that Age and Considerations upon this who in those things were concerned wrote either as being eye Witnesses or from them that were it were hard to be believed that so many otherwise wise and learned grave men should so extreamly be besotted to keep ado in matters of Faith the highest thing as to God to trifle and I may say fool it in things of such weight so as to become ridiculous and a laughing-stock to Children but this is the consequence when men go out of their place to meddle with things which they have nothing to do with and that are beyond their reach in being definitive as to him and the belief and worship of him and the enjoyning thereof who is Infinite who is of a Spiritual Nature who is a Spirit and so is all that which relates to the Faith and Worship of him and therefore ought no otherwise to be attempted to be defined or enjoyned but by the Spirit in Spiritual wayes and means which cannot be confined which is as the Wind which blows where it listeth and thou hearest the sound thereof saith Christ but canst not tell whence it cometh and whither it geoth so is every one that is born of the Spirit John 3. 8. The said Creed being read those who liked not the Contents The Council hereupon is divided and Circumstances thereof rose up and said We came not hither as if be wanted Faith and Belief for we retain that Faith which What the opposite party said we learned from the beginuing but we are come to withstand novelties if ought be practised prejudicial to the same And so they And how they bad the Greek-Copy-men curse Arius bad them curse and renounce the Heresie of Arius if it were otherwise in such wise as the old and antient Canon of the Church hath banished all heretical blasphemous Doctrines It is apparent And place the troubles of the World on the foot of his Opinions The others withstand them The Unity is broken Some cleave to the Greek-Copy-form of Faith said they to the whole World what tumults and troubles the blasphemous Opinions of Arius hath raised even unto this day in the Church of God Ursacius Valens and the rest accepted not of this whereupon saith the History the bond of Unity retained in the Church of God was broken asunder Their men cleaved unto such things as the Council of Ariminum had decreed I think it should be Sirmium where the form was agreed for this Council seems to have agreed on nothing but only to divide the other confirmed the Canons of the Nicene Council and derided the Others to the Nicene and deride the other Athanasius his Pasquil on the Greek-Copy-Faith Contents of the Creed that was then read Athanasius also in a Letter to his Friends scoffs them exceedingly in that they began their Creed or the Creed began thus In the presence of Constantius And its date of the Consuls then and the name of their Lord the Emperor the Month the day of the month our Liege Lord Flavius Eusebius and Hypacius renowned Consuls the Eleventh Kalends of June We believe in one onely True God c. Which he saith was never heard of before among Christians when they had written such things as they thought necessary to be believed of them they saith he laid down the Consuls the month and the day that it might easily appear unto all wise men their Faith not to have been before the Reign of Constantius Furthermore saith he when they take Pen in hand to pronounce what they think of the Lord they name another Lord to wit Constantius for it was he that opened the gap saith he into impiety and whilst they denied the Son of God to be Eternal for those enemies of Christ saith he fell into such outragious impiety they intituled the Emperor to be Sempeternal or Everlasting Then whereas they might pretend the example of the Prophets who name themselves to have prophesied in such and such a Kings Reign as their And his answering the case of the Prophets as to the times mentioned of their prophesie President They saith he are fouly deceived and bewray every one his own ignorance and folly for though the Prophets saith he made mention of the times they lived in yet were they not the first founders of the Service of God and Sacred Religion it was long saith he before their times it was from everlasting it was before the Foundations of the World were laid the which verily God himself saith he by Christ hath prepared for us The times when their Faith had their Original they did not signifie for there had been faithful men long before them for those were the dayes when such promises of God and Prophesies of things to come were preached by them Moreover saith he in the aforesaid specified times their Faith had not her first Foundation and beginning but the Prophers themselves but these our Southsayers neither writing of Stories neither prophesying of things to come do write their Catholick Faith was published adding immediately thereunto the times of the Consuls the month of the year and the day of the week Even as the Holy Men of God saith he have declared both the times of the matters they wrote of and the years of their own Ministry so these men have noted unto us the dayes when their Faith began and as they saith he took Maxilla and Montanus for their Lord so these men instead of Christ have chosen Constantius and so in many other expressions he goes on to reflect these things upon them which I think too long to mention though hitherto I judge and I hope it will be so thought what is said to be convenient Well the issue of this Council was they deposed Valens Ursacius Valens Vrsacius and four more chief Bish deposed for not cursing the Heresie of Arius They run to the Emperor The others write to the Emperor and send twenty Bishops therewith Auxentius Germanius Cajus and Demophulus the chief men in this matter because they refused to renounce and accurse the heresie of Arius
Bishop of Constantinople from one Sea to another the second time saith the History having deposed Dracontius after this they ratifie And Dracontius removed The form of Faith read at Ariminum confirmed Sent about the World with a Mandamus imperial of perpetual Exile to the Non-subscribers Observations on these things the form of Faith that was read at Ariminum together with additions and glosses as a very absolute thing and send it abroad into the whole World commanding that whosoever refused to subscribe unto the same should by virtue of the Emperors Proclamation be condemned to perpetual banishment And to see the ridiculousness of folly when wise men advancing themselves into the Throne of God are turned their wisdom backwards and their understanding into foolishness Eudoxius having done these things and signified to the Eastern Bishops this his intent who were of the same mind with him having placed his Seat in the great Church called by the name of Wisdom gave forth this as his first Sentence which at this day saith the History is rife in every mans mouth and become a famous jest The Eudoxius his foolish Jest of the Father and the Son in the Church of Wisdom Raiseth a tumult His explanation thereupon Son Religious the Father Irreligious meaning God the Father and the Son By occasion of which words a tumult arising Let this saying saith he nothing grieve you at all for the Father is Irreligious because he worshippeth none The Son is Religious because he worshippeth the Father This quieted the contentious multitude instead of the hurly-burly the whole Church saith the History was set on laughter and thus these Faith-makers who turned the Sets them into laughter The Faith-makers and the fruits of their brains World upside down in reference to conformity to their Faith exercise their brains in such trifling quirks and about such fond and frivolous words having broke asunder the Bond of Unity and Concord contained in the Church of God This Council The end of the Council at Constantinople at Constantinople had such an end as hath been declared Now Meletius after the deposition of Eustathius was first chosen Cap. 34. Meletius and his succession of Bishopricks he comes to Beraea Bishop of Sebastia in Armenia from thence he was taken and translated to Beraea a City in Syria after he had been at Seleucia and subscribed unto the form of Faith which the factious of Acacius had framed and exhibited to the Council he immediately turned to Beraea The Antiochians hearing how Eudoxius had made light of them and for great lucre saith the History had crept into the Bishoprick of Constantinople send for Miletius Is sent for thence and made Bishop of Antioch and made him Bishop of Antioch he at first medling little with Faiths and such things delivered unto his Auditors such things as good manners good life and godly conversation but afterwards Preaches the Faith of one Substance is exiled Euxojus put in his room expounded to them the Faith and clause of one Substance which the Emperor hearing of commanded him to Exile and put Euxojus that was deposed with Arius into his place whereupon the affectionated to Meletius began to meet privately and Meletius's Auditors meet in Conventicles had their particular Conventicles yet those who alwayes had been for the Faith of one Substance refused their Communion because Are refused Communion by those of the Faith of one Substance because Meletius was made Bishop by the Arrians Meletius had been made Priest by the Arians and for that his followers had been baptized of them though these men being Arians followed Miletius so the Church of Antioch leaned to that side which agreed with it self Well the Lord who usually attendeth these bold presumptions Judgements as the consequence of these presumptions of mortal men about his Faith and Worship with exemplary Judgments left not himself without a Witness in this time as he had done before of which I have given some little instance The The Persians break League and proclaim War with the Romans Persians being in amity with the Romans proclaimed War with them which caused the Emperor to hast to Antioch Thus much of Miletius Now as to Macedonius with whom I Macedonius and the account of him and his end have had some what to do in this large Tract and to declare his wickedness and cruelty that I may make an end of the History of him and draw what concerns him to some conclusion give me leave a little farther to signifie as followeth Being banished from Constantinople he took it very impatiently Cap 35. His shifts turnings and could by no means quiet himself but shifting for himself made use of his wits and turned himself to the contrary side to such as had deposed Acacius at Seleucia and with his Complices he dealt with Sophronius and Eleusius by Messengers that they should firmly addict themselves to the form of Faith set forth at Antioch afterward confirmed at Seleucia and requested them earnestly to call it the Faith of one Substance whereupon many of his familiars frequented unto him together with those who after his Name are called Macedonians Others also resorted unto him that were foes to the Faction of Acacius who at first maintained both publickly and privately the Faith of one Substance but afterwards trod it underfoot as it hath been the course of many from the beginning under policy to cover themselves to serve other ends he affirmed that the Son of God was like unto the Father as His blasphemy of the Holy Ghost well in Substance as in all other things yet he avouched that the Holy Ghost had not these Titles and Honours but tearmed him their Servant or Drudge He is said not to be the first founder of this blasphemous Opinion but Marathonius who long before his Marathonius the first founder thereof time had been Bishop of Nicomedia whereupon such as maintained that Opinion are called Marathonians unto these Eustathius So the followers are called Marathonians Eustathius joyns to them He would neither call the Holy Ghost God nor a Creature This Sect were called deadly Foes to the Divinity of the Holy Ghost Acacius c. gets another Council at Antioch to undo what they had assented unto of the Sons being like to the Father in all things aforesaid linked himself when Macedonius affirmed that the Holy Ghost was equal and partaker of the Godhead which is in the Blessed Trinity Eustathins made answer I for my own part saith he do not mind to call the Holy Ghost God neither dare I presume to call him a Creature Wherefore such as imbrace the Faith of one Substance do call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by interpretation Deadly Foes to the Divinity of the Holy Ghost Again Acacius his Faction endeavoured with all might to call a Council at Antioch for it repented them that they affirmed the Son in all
Acacius had Acacius prevents them and accuses them prevented them and laid grievous accusations to their charge perswading him that their form of Faith was no wise to be admitted The Emperor being grievously incens'd against them determines The Emperor is incenc'd determines to cut them off Makes a Law to take them from their civil jurisdiction c. to cut them off he made a Law That as many as were Magistrates and bear Office in the Common-Wealth should be brought back again to imbrace a popular and private kind of life For of the Bishops some were called to govern the Common-Wealth some were Senators and Counsellors some others were Presidents and Lieutenants of Provinces Acacius and his Accomplices remaining at Constantinople and Another Council held at Constantinople by Acacius c. Anno. 364. They confirm the form of Faith read at Ariminum which was dated with the Consuls and add thereunto something of their own calling unto them the Bishops of Bythinia held there another Council being to the number of fifty unto whom came Maris Bishop of Chalcedon these confirmed the form of Faith that was read at Ariminum at whose beginning and title the Consults were written unto which they also added something of their own So the Faith 's changed up and down as Clouds and Meteors which participate of various Colours and Appearances as the Wind and Sun and Candence Air gives them being rouling up and down until they come at length to that from which they were to wit to nothing and these are the footsteps or rather wanderings of those who know not the Lord the Principle of God to guide them the Spirit of Truth which leads into all Truth I have traced this Council and these things hitherto to shew The consequences of mens taking upon them to determine Faith observed through all what is the consequence of mans taking upon him to determine concerning the Faith of Jesus by that which is not the Spirit of Jesus and to enjoyn it which runs them into all these confusions bloodshedings and destructions and yet hath no other certainty than the determinations of man which change and alter as they please Now let me rehearse the number of the Creeds because A rehearsal of the number of the Creeds being nine in number At Nice one At Antioch two In France one In Italy one At Sirmium three At Ariminum one At Seleucia one At Constantinople one the History gives me in this place an assistance in that particular The first is that of Nice Two others were framed at Antioch The third in France by the Bishops which were with Narciscus and exhibited unto the Emperor Constantine The fourth was sent by Eudoxius to the Bishops throughout Italy Three were published in writing at Sirmium whereof one being gloriously intituled with the names of the Consuls was read at Ariminum The eighth was set forth at Seleucia The ninth was given abroad with additions at Constantinople there was thereunto annexed That thenceforth The clause of Substance c. left out there should be no mention made of the Substance or subsistancy of God about whom they had kept such ado whom they did not understand Vlphilas Bishop of the Gothes subscribes thus The Application of the whole and the Consequences Unto which Ulphilas Bishop of the Goths first subscribed who till that time imbraced the Faith established by the Nicene Council and had subscribed to that Creed So see what confusion here is which is the Faith upon which a man may pitch seeing all these were enforc't and sought to make it self a Standard for all to resort unto which were contrary to one another which many of the same men made contrary and put the highest stress thereupon Thereupon even to death punishing the Nonconformity thereunto with Prisons Whipings Scourgings Torments Exile Death Acacius and Eudoxius saith the History made foul tumults Cap. 33. Acacius c. make great stir at Constantinople deprive and depose the Bishops c. and great stir at Constantinople seeking to remove from their Bishoprick some of the contrary side and causes of deprivation they invented not for Piety sake and Religion saith the History but of private malice and quarrelsome spight for though they varied in their Faith yet in deposing one another they charged not each other with their belief Those of Acacius's side took the opportunity of the Emperors displeasure for that he had been the cause of great slaughter and had admitted into the Communion a certain Deacon taken in Adultery deposed Macedonius Macedonius in particular Eleusius and others Eleusius Bishop of Cizicum they removed for baptizing Herachius a sacrificing Priest of Hercules at Tyre They deprived Basilius alias Basillas who was made Bishop of Ancira in Marcellus room for that he cruelly tormented and imprisoned a certain man and because he forged slanders and disordited divers persons and lastly for molesting the quiet state of the Churches in Africa by his Epistles Several others they suspended and removed too long to mention They suspend several nor had I these but only to shew the fruits of forced Faith or Religion and into what it runs its self and under cover of piety seeks to vent its spight and mischief They gave Eustathius Eustathius deposed and the causes thereof Bishop of Sebastia no liberty to purge himself because his own natural Father Eulavius Bishop of Caesarea in Cappadocia had but Eulavius Bishop of Caesarea in Cappadocia a little before deposed him for wearing a Weed not decent saith the History for the order of Priesthood Miletius was put into his room afterward at the Council held at Gangra which was summoned for the hearing of his matters Eustathius was condemned And his Principles and Opinions for forbidding Marriages for setting forth Precepts of abstinencie for parting asunder divers that were coupled together in Wedlock for perswading such as refrained the Churches and publick Assemblies to raise Conventicles and Brotherhood in the private Houses for taking Servants from their Masters under colour of Religion for using the Philosophers habit and causing his followers to use strange attire for causing Women to be shaven forbidding accustomed and prescribed fasting dayes and commanding abstinences on the Sundayes for abhorred prayers in married mens houses and detesting the Offering and Communion of the married Priests who when he was a Layman had lawfully coupled himself in the bond of Wedlock he attempted many things after his former deposition against the Canons and Constitutions of the Church so he was deposed as aforesaid and For which he is deposed and his Doctrine cursed his Doctrine accursed Eudoxius also supposing Constantinople to be superior to the Sea Eudoxius made Bishop of Constantinople by Acacius c. at Antioch was proclaimed Bishop there by Acacius and his Adherents who made and put Laws in execution contrary to their former Decrees as saith the History for they made Eudoxius
consequence of any peace amongst the Christians the Bishops also hoping each to find the Emperor according to their Opinion apply themselves unto him but he stuck close to the Faith of one Substance unto which he had alwayes adhered He encouraged Athanasius to return to Alexandria He cleaves to the Nicene Creed sends home Athanasius Calls the Bishops fâ—om Exile Shuts up the Pagan Temples who upon his Letters took courage and went the Bishops whom Jultan had not returned who were banished by Constantius he called from Exile he shut up the Pagans Temples and ceased their worshipping of Devils which Julian gave way to and of which they had their fill in his Reign Now went on the old work of tearing and rending one another Cap. 21. The Christians tear and rend one another The Macedonians supplicate tâ—at none but themselves might be amongst the Christians The Macedonians make a supplication unto the Emperor That such as avouch the unlikeness and dissimilitude between the Son and the Father should be banished the Church and themselves substituted in their rooms The Emperor gave them no answer at all but with these words sent them away The Emperors answer I tell you truly I cannot away with contention but such as imbrace unity and concord I do both honour and reverence them Which cooled the fiery contention of others and answered to the Emperors wishes The Acacians also signed a supplication to the Emperor The Acacians conforth to the Emperors Faith who turn every where acknowledging the Faith of one Substance who had made such a hurly-burly as before is mentioned for they ever were observed to turn according to the minds of the Emperors to which the Emperor determining with himself to pacifie with gentle and courteous language all Quarrels and Contentions made answer That he would not molest any what Faith or Religion soever they professed The Emperors declaration of distuâ—bâ—ng none but respecting them that weâ—e for peace but above all others that he would honour and reverence such as shewed themselves Peace-makers and went about to maintain the bond of Unity and Concord One thing is worthy to be noted in their supplication they The Emperor being clawed to the setting up one form of Faith claw the Emperor with the Faith of one Substance as if he intending to promote Unity and Concord might mind at least they would insinuate it into him That the form of that Faith which they therein call Catholick would produce much thereunto and therefore they declare and subscribe thereunto insinuating an Example for an universal Subscription and to set up that Faith because the Emperor being of it they thought he might set it up or to insinuate into him that so to do were best but the He refuses and turns all Court ship aside Emperor wisely turns all their courtships and flattery aside and answers them like himself as aforesaid All men commended this Is commended by Themistius and applauded for giving liberty his equality of Spirit yea the Philosophers themselves and Themistius in particular who in his Oration to him called Consul saith That in granting every man his free choice and liberty to profess this or that kind of Religion he stopped the mouths of all flattering Parasites and Sycophants which kind of men saith he as it is known unto the whole world worship not the King of Heaven but the An account of Parasites earthly Crown and Scepter much like unto Euripus carried headlong sometimes this way sometimes that way Thus when Jovianus had appeased the sedition of contentious Cap. 32. He comes to Tarsus Inters Julian persons he came from Antioch to Tarsus then he took his voyage towards Constantinople having honourably interred his Predecessor he came to Dadastana lying in the midst between Galatia Arâ—ives at Dadastana There Themistius and many Senators meet him in the way to Constantinople He dies and Bythinia there Themistius the Philosopher aforesaid meeting of him with other sundry Senators and noble Parsonages he died in the Winter with a deadly obstruction of his Lungs having been Emperor seven months and being three and Anno. 368. thirty years old Valentimanus succeeded Jovianus whom the Souldiers proclaimed Valentinianus succeeds Socrat. lâ—b 4. cap. 1. him and Valens Emperor of Nicia in Bythinia and he made Valens his Brother his fellow Emperor they both with Jovianus threw down their Sword-Girdles when Julian made his Proclamation as aforesaid who notwithstanding displaced them not the first being Tribune and the other of the ordinary Guard about the Emperor Valentinian was of the Faith of one Substance but molested not Valentinian of the Nicene Faith the Arrians at all Valens as he endeavoured to encrease the number of the Arrians so he grievously persecuted the others So Valence an Arrian the Emperors varied one from another and by reason thereof great variety of occasions exercised and tryed the Christians The Christians are exercised Valentinian through some necessary occasions removed to the Cap. 2. Valentinian removes to the West Valens keeps in the East The Macedonian Bish desire a Council West Valens remained at Constantinople where he was requested of the Bishops that favoured Macedonius or were of what were called his Sect to call a Council he thinking them to be one in Opinion with Acacius and Eudoxius gave them License they cite the Bishops from every where to meet at Lampsacum but he It 's ordered at Lampsacum Valens hastens to Syria to keep all quiet where he finds it so himself hastens to Antioch in Syria fearing some stir among the Persians but when he came there he found them quiet and meaning no harm Valens living in quietness fell grievously to persecute those of His prosperity turns him to persecute Displaces Bishops Plagues some throws others into the River Orontes the Faith of one Substance he displaced some Bishops and those of Antioch that would not communicate with Euxojus he vexed diversly and plagued with sundry punishments and threw many as was reported into the River Orontes which runneth by the City and there drowned them Whilst Valens was at this work in Syria the Hand of the Lord Cap. 3. Judgment meets him moved to give him trouble at Constantinople who before he persecuted his fellow Christians knew no trouble Procopius rebels Procopius rebels at Constantinople against him at Constantinople gathers a great Army and marcheth to give Battel to the Emperor who had given Battel to the Lord. Valens was in a sore taking at this and by this his cruelty Valens is troubled restrains persecution a while Dreadful Earthquakes great inundations and alterations of Land to Sea rested a while from persecuting the Christians yet this was not all but whilst the fire of this tumult waxed hot there appeared on a sudden another hand from Heaven in a great Earthquake which scattered the buildings asunder of and destroyed many Cities nor
his own portion through the just Judgments of him who ordaineth his Arrows against the Persecutors The Goths having dispatched Valens they drew near to Constantinople Socrat. lib. 5. cap. 2. Valens being dead the Goths approach Constantinople The people engage them and beat them from the City and began to destroy the Suburbs the People taking Arms such as came next to hand and being paid by Dominia the Empress out of the Emperors Treasury as was the agreement and Mavia Queen of the Sarazens having helpt them with some succour a little before they beat the Barbarians far from their City Valens being dead Gratianus together with Valentinianus the Anno. 383. Gratian and Valentine govern the Empire Cap. 3. Valens cruelty is condemned The Exiles are called home Liberty of Religion for all save the Eunomians Photinians Manichees younger aforesaid both Brothers but by two Mothers governed the Empire he condemned his Uncle Valens cruelty towards the Christians called home the Exiles made a Law That every Sect and Opinion should freely have liberty except the Eunomians Photinians and Manichees And to the end that the Roman Affairs which were then very low might be raised up again for the Barbarians much infested them he joyned Theodosius a valliant noble Theodorus of Spain made also Emperor man of Spain in the Empire and at Sirmium caused him to be proclaimed This quiet Affairs as to the Government of the Empire in reference Cap. 4. The Empire being quiet the Christians begin to fall out to the Christians gave again a discovery of what lay within as to the forms of Faith in every one unto which they adhered and as opportunity was sought to impose and those who out of necessity and for straits sake because of persecution subscribed And appear secretly what they were within The Macedonians who subscribed the Nicene Creed before Liberius Bishop of Rome in their adversity gather a Synod to another than their own to preserve themselves from suffering now the necessity being over return to their old form again in particular the Macedonians who though they subscribed to the Faith of one Substance before Liberius Bishop of Rome as aforesaid yet now every Opinion having liberty they shew themselves as they were and how they had dissembled Therefore being met in a Council they Decreed That henceforth Declare against that Faith as not to be received nor those to be communicated with as were of it Many fell from them hereupon and followed the other for altogether the clause of one Substance should never be received and that they ought no more to communicate with the Professors of the Nicene Creed Which gave those among themselves which were more conscientious so to understand them seeing they did say and unsay after this manner in matters of Faith that they fell from them and imbrace the other such turning of times the Lord in his Wisdom suffering to be for the tryal of all Times of tryal manifest them that at one time or another every thing might be made manifest Also at Antioch there was a great stir about Miletius and Paulinus Cap. 5. Stirs at Antioch about Paulinus Miletius And what they were Paulinus would not admit the other to be joyned with him because made by Arians The people fall out the latter was not exiled as aforesaid and the former was who returning his Friends would have him joyned to Paulinus who was ready to go into his Grave Paulinus would not admit thereof because it was contrary to the Canon That any that were created by Arrian Bishops should be made Colleagues in any Bishoprick So to difference they go again and falling together by the ears when a little outward peace as from the Empire sprang in among them and an uproar here was because it was endeavoured to be enforced in a certain Church of the Suburbs which they having performed raised the tumult which would A tumult is made They swear the six Bishops that stood in competition not to attempt the place whilst those two lived The stir is composed thereupon The Fruits of compulsive Faiths not be reconciled till all the six Bishops that stood for that place had bound themselves with an Oath That none of them would aspire unto the Bishoprick whilst Miletius and Paulinus lived and that when either of them were dead the Bishoprick should remain to the surviver of them This was the division among themselves when there was no division made of them by the Roman Government which was the usual trades of the Christians among themselves whose Faith was of an inforcing or compulsive nature when the Governors of the Common-Wealth left all things free as to matters of Religion and made no compulsion except as aforesaid Matters being thus all out of frame at Antioch Gregory of Nazianzum Gregory Nazianzum made Bishop of Constantinople Cap. 6. was made Bishop of Constantinople whitherto Theodosius came after that Gratianus and he had overthrown the Barbarians from Thessalonica Gratian being gone to France to encounter the Germans which there had done some Hostility where he found things in the same turmoil as at Antioch For Gregory Cap. 7. Demophilus the Arrian opposes him He confines himself to a little Church within the Walls though he was chosen Bishop by the uniform consent of the Bishops of the Nicene Faith yet Demophilus the Arrian Bishop had raised such stir against him because he was a stranger that as he only kept him to a certain little Church within the Walls of Constantinople before the Emperors coming so when the Emperor The Emperor coming he refuses to sâ—ay Theodosius requires Demophilus to sign the Nicene Creed He refuses was come he utterly refused to continue any longer at Constantinople whereupon Theodosius immediately gave Demophilus to understand his mind and demanded Whether he would imbrace the Nicene Creed Which he refusing the Emperor said If thou refuse to imbrace peace and unity I command thee to avoid the Church The Emperor commands him from the Church He withdraws Whereupon he assembling those of his own party stood up in the midst and said Brethren it is written in the Gospel If they persecute you in one City fly unto another Insomuch that the Emperor banisheth us the Churches I would have you know that to morrow you must meet together out of the City He understood not saith the Historian that such as flie that trade of life which worldlings follow for so saith he must we take the words of the Gospel must seek the higher Jerusalem but he meant it otherwise saith the Historian of Demophilus and thenceforth raised Conventicles Raiseth Conventicles Lucius resorts to him without the Walls of the City Unto whom Lucius of Alexandria who was there in Exile resorted And so the Arrians who had held the Churches there for the space of forty years refusing saith the History Unity and Concord which Theodosius exhorted them unto
receives nor rejects Maximus's Legates Souldiers dismayed and discouraged quite because necessity had constrained them to make Maximus Emperor For his part he made no shew of being of either side and when the Ambassadors of Maximus came he neither rejected nor received them yet was he sorry that the Empire of Rome should be oppressed with Tyranny under colour of the Imperial Title therefore He hastens to Millain whitherto Maximus was come he gathered his power and made haste to Millain whitherto Maximus was come In the mean time the Arrians at Constantinople thinking now Cap. 13. The Arrians at Constantinople sâ—ew themselves hereupon and their grudge They publish false reports of Theodosius And burn Nectarius's Pallace that they had an opportunity upon the false report that Theodosius was worsted by Maximus and near taken alive with a deal of such things which was raised on purpose without any truth in them pluck up their Spirit for the old grudg they bore to see those enjoying their Churches whom they had persecuted and set fire on Nectarius his Pallace When Theodosius was drawn near to Maximus the Souldiers of Maximus's Souldiers bind him and bring him to Theodosius He executes Maximus Maximus could in no wise bear the rumour thereof but binding Maximus they brought him to Theodosius who presently executed him in the second Consulship of Theodosius and the first of Cynegius 28th Augusti wherein the things aforesaid were also committed of which overthrow Andragatius hearing ran Andragath drowns himself headlong into the next River and drowned himself which gave occasion to the Emperor having gotten the Victory to return Theodos marches to Rome to Rome One thing more and then I shall have done with the consequence Symachus having wrote a Book in the praise of Max. takes sanctuary in the Novation Church of this Battel Symachus the Consul a man of great skill and eloquence in the Roman Literature wrote a Book in the praise of Maximus which whilst he was alive was repeated in his hearing but being dead he is now charged with Treason he fearing death runs to what is called a Church for sanctuary see the Antiquity of this superstitious Propitiatory in the times of the Christians whom at the suit of Leontius Bishop of the Novation He is pardoned Church at Rome he pardoned and yet the Novations will The Novat break their Principles to uphold their Sanctuary admit none unto their Communion though they repent that have sacrificed unto Idols The troubles of Antioch were not yet over Paulinus being Cap 15. More troubles at Antioch Paulinus dies Evag. chosen He lives not many dayes Flavian works that no Bishop is chosen dead the people abhorred Flavianus for his Perjury and chose Evagrius who living not many dayes in whose room through the device of Flavianus none was chosen but those that detested him for the breaking of his Oath met in private Conventicles Flavianus rolled every stone to get this over and to bring them under his Jurisdiction which he thus brought to pass The spight and grudge between him and Theophilus Bishop of Alexandria being over and Damasus Bishop of Rome by his means being reconciled unto him both of them having been offended with him for that he had both forsworn himself and been the occasion of the discord of the City But now Theophilus being Theoph. sends Isidorus to Damasus of Rome to indulge his Perjury As the custom of the Church to serve popular â—nds pleased with him he sent Isidorus a Priest to appease Damasus towards Flavianus and to instruct him That it was according to the use and manner of the Church if respecting the Unity and Concord to be trained among the common people he would not think amiss of Flavianus for so doing See how Perjury came to be palliaâ—eâ— for popular ends by those Bishops and how it is represented as the use and manner of the Church so to do When Flavianus was thus restored to the Communion of the Faithful Flavian is restored the people of Antioch were in process of time brought to Love and Union one with another The Arrians then being thrust out of The Arrians hold Conventicles the Church raised Conventicles in the Suburbs Much stir there was at Alexandria About the same time the Cap. 16. New troubles at Alex. about the pulling down of an Idols Temple said Theophilus got Orders from the Emperor to pull down the Idols Temple in that City and that Theophilus should oversee it which he did omitting nothing that might tend to the reproach and contumely of the Heathenish Ceremonies which the Heathen there and those professing Philosophy could no longer bear but joyntly ran on the Christians dispatching them every kind of way as they could whom the Christians resisted and sought to defend themselves so that mischief was heaped upon mischief the skirmish continued so long and was so sore till both sides Many slain of the Christians by the Heathens and the Heathens by the Christians They fight till they can kill no longer were weary and could kill no longer Not so many were killed of the Ethnicks yet a great number of the Christians were killed and of both sides wounded saith the History an infinite number This is the consequence of doing things of that nature in The consequence of reforming Religion in a way of violence a grating and insulting manner which otherwise may be better accomplished The Ethnicks or Heathen when they had done were wonderfully afraid of the Emperors displeasure and so ran The Heathen hide themselves away and hid themselves Haladius Priest of Jupiter boasted that he had killed nine with his own hands The slaughter being over the Governor of Alexandria and the Captain of the Host came and assisted Theophilus in the pulling down of the Temples Theoph. assisted by the Captain of the Host Thus much of the broiles of Alexandria One thing I cannot let pass without mentioning though it may Cap. 19. seem no otherwise to appertain to what I am about than to shew the effects of mens ordering and imposing of Religion who know not the Principle of God and that I may shew the rise of many things which yet some retain though long agone they were thought fit to be abandoned The Novations dividing themselves from the other Christians Communion because of receiving again such as fell in the Persecution under Decius The Bishops The Office of the shrieving Priestâ— Original made a Canon That in every Church there should a Priest be appointed for the admission of Penitents that such as had fallen after Baptism should in the hearing of the Priest appointed for that purpose confess their sin and infirmity Among some of the Christians this Canon saith the Historian is yet of force But those of the Faith of one Substance and the Novations banished it from them on this occasion To a Priest appointed for this purpose
a noble Woman came and confessed her sins orderly after Baptism the Priest enjoyned her Fasting and continual Prayers for penance and that together with her confession in word she shewed forth the works of Repentance in deed as she continued a while longer a shriving saith the History she accused her self of another crime and declared That a certain Deacon of that Church had abused her Body for which the Deacon was banished the Church and there being much ado among the People for they were wonderfully incensed and so by the advice of Eudaemon of Alexandria Nectarius Bishop of And the taking of it away through a Priests defiling a noble Woman that came to confess Constantinople took away the Function of the shriving Priest and granted liberty to every one as his Conscience served him to be partaker of the holy Mysteries Great was the diversities of Opinions in Religion among the Cap. 20. Great divisions among the Christians as to Opinion though only the Eunomians were exiled by the Emperor Christians in this day wherein though the outward state of things were not very troublesome for Theodosius molested none of the aforesaid Opinions saving Eunomius whom the Emperor exiled for publishing Books for raising Conventicles at his own private House within Constantinople and denying the others of the publick places within the Cities except the Novations and the Friendship of Authority which lay deep in the Brests of some of them For they thought if all had been equally priviledged there had been offence to none I say Theodosius molested them not otherwise than aforesaid and although things thereby had prety quiet as from Authority yet upon every trifling occasion they break forth among themselves viz. the Arrians Novations They fall out among themselves Macedonians and Eunomians one severing himself from another and these Schisms and Rents were many and too long here to repeat as it is usual where the Unity of the Spirit is not known in the bond of Peace where Logick and Wit and the wisdom which is from beneath takes upon it the determination of Truth In the Suburbs Theodosius gave leave for them to have Conventicles The Heathens the Original of the Word Conventicâ—e the Christians take it up after the same manner and sence for so as I have intimated from the Heathens dayes who were the Original all professions of Religion who stood not with the priviledges of publick Authority received appellation A great ado there was about the successor of Agelius aforesaid in the Novation Church he being very antient appointed Sisinius Much ado about a successor to Agelius and not Marcianus to succeed him The people were troubled hereat because Marcianus preserved them from trouble in the dayes of Valens and was a godly man so the old man was constrained for the cooling of their heat to come as well as he could The poor old man to cool their heat was constrained to come into the Church and declare his Successor Shoâ—tly after which he dies Marcianus succeeds Sabbatius a Jew turns Christian feâ—gnedly is made a Priest Insinuates Jewish observaâ—ion of Easter gets two Priests more to him Seeks to be a Bishop The like attempted at Pazus in Phrygia Marcian is troubled that he laid hands on him and them Sabbat Hypocrisie for he was very feeble into the Church where he said Immediately after my decease you shall have Martianus for your Bishop after Martianus Sisinius Not long after which he died Marcianus becoming their Bishop they were divided again A certain Jew called Sabbatius being turned a Christian was made Priest by Martianus he retained the old root of Judaism in him notwithstanding applyed himself to the Jewish observations with which being not content he sought to be a Bishop seeking to alter by means of two Priests he had got on his side viz. Theoctistus and Macarius the observation of the time called Easter to the Jewish Observation as before the Novations had attempted at Pazus in Phrygia in the time of Valens It grieved Martianus that he had not taken better advisement before he laid his hands on such vain glorious and aspiring minds as he and those Priests were for Sabbatius severed himself at first from the Church on pretence of a Monastical or retired life for that was it which being at first was afterward called Monastical in colour of tenderness of Conscience that he could not administer the Mysteries to certain men that were stumbling-blocks unto him But in process of time shewed himself what he intended in raising Conventicles to his Opinion A Council of Novation Bishops he A Council of Novat Bishops summoned at Angaris about him summoned at Angaris a Town in Bythinia adjoyning to Helenopolis whereunto he cited Sabbatius for he fretted within himself with anger saith the Historian and wished that his hands had been set on pricking Thorns when they were laid upon Sabbatius It seems he had ordained a Jew for a Christian and expostulated the matter with him who pleaded the difference about He is expostulated with about Easter the Celebration of Easter concerning which his Judgment was the Jewish and that at Pazus aforesaid leaning thereunto The Bishops supposing that he enterprized all this in hopes of a Bishoprick made him take an Oath that he would never take upon him Is sworn by the Bishops not to attempt to be a Bishop The Canon read for the indifferency of observing Easter to be a Bishop He having taken this Oath read to him the Canon for the indifferency of Celebrating that time as every one would for there had been a great stir about Easter and the Eastern and Western Churches were divided thereabouts which having done and said what they thought fitting concerning that matter and laid down a Proviso that notwithstanding they should be at Unity and Concord in the Church of God that is those that differed about the Celebrating of that time which they said the Canon for it was of an indifferent matter That business had an end only Sabbatius was beforehand with them for Fasting and He keeps Easter on Saturday and meets with the others on the next day Vigils for he kept Easter on the Saturday and met the next day with the others in the Church and was partaker of the Mysteries which he did for many years and therefore could not be concealed By occasion whereof saith the Historian many simple and ignorant Souls especially in Phrygia and Galatia hoping verily to be justified thereby became earnest followers of him and observing in secret his Celebration of Easter So in the end Sabbatius is said to raise many private Conventicles and forgetting He raises a Conventicle the Oath he had taken was made Bishop of such as addicted And contrary to his Oath was made a Bisâ—op An account of Easter themselves to his kind of Discipline Now concerning Easter and other things into which they were divided it will be necessary that
I speak a little that I may not leave this work imperfect but seeing I am going through the first 600. years as I have said and therein shewing in a constant Series the Effects or Fruits of National Worships Forms of Faith and Creeds and the imposing of them It will not be amiss a little to give an account of those things in particular Concerning Easter The greater part throughout the lesser Cap. 21. The greater part throughout the lessâ—r Asia held it on the fourteenth day of the month whether Sabbath day or not Victor Bish of Rome excommunicates them all Iraeneus Bishop of Lyons rebukes him sharply And gives instances of Unity when the day is differently observed Asia of old kept it on the fourteenth day of the month without any account made or heed taken of the Sabbath Day about which they held no Discord which those that held the contrary Opinion till Victor Bishop of Rome through boyling heat and choller saith the Historian had excommunicated all Asia For which Irenaeus Bishop of Lyons in France inveyed bitterly by Letters against him and rebuked him for they are the words of the Historian his fumish dealing and furious rage so here was Division and put him in remembrance that the Elders and Antient Fathers who varied among themselves about the observation of this Feast communicated nevertheless one with another Also that Policarpus Bishop of Smyrna who suffered Martyrdom under Gordianus communicated with Anicetus Bishop of Rome Neither fell he out with him at all though he kept the fourteenth day of the month as the custome of Smyrna where he abode Those of the furthest part of Asia kept it upon the Saturday as observing the Jews yet differed about the day of the Monâ—h Holding it afâ—er the Equinoctial space did prevail Some again inhabiting the furthest parts of Asia vary in the month yet hold it upon the Saturday thinking the Jews were herein to be followed though they kept not precisely the time of that Feast they solemnized it after the Equinoctial space yet detesting the time limited by the Jews for they think that Easter is ever to be kept when the Sun is in Aries after the When the Sun is in Aries as do the Antiochians manner of the Antiochians in the month Xanthicus but with the Romans in April Therein they followed not the Jews of the latter Age as saith Josephus in his third Book of Judaical Antiquities who fouly erred therein but the eldest and most antient And as these varied thus among themselves so is it manifest saith the Historian that all other Countreys throughout the The Western parts celebrated it West part of the World whose Banks are beaten with the surging Ocean of old Tradition and prescribed Customs have celebrated this Feast after the Equinoctial Line And although all After the Equinoctial Line these Countries saith the Historian whose endeavour by all these instances is to shew that the keeping of that time ought not to be impulsive Nations and Languages then varied one All prove it was not compulsive from another yet they never divided from the Communion of the Church neither brake they asunder the Bond of Unity neither is that true saith he which is rife in the months of malicious men that the Council summoned in the time of Constantinus Magnus perverted and set quite out of order the manner and custom retained concerning the celebrating of this Feast for Constantine himself wrote to such as varied from others exhorting the lesser number to follow the greater The which Epistle of Constantine exhorted the lesser number to follow the greater His Letter thereabouts the Emperor thou shalt find wholly in Euseb 3d book of the Life of Constantine which as to this is read in this sort In my simple Judgment that is a notable custom the which all the Churches West South and North together with many Countries of the East do retain and therefore it cometh to pass that all presently do think well of it I my self have presumed so much upon your discreet wisdom that what custom soever is observed with uniform consent in the City of Rome Italy Africk and all Egypt Spain France Brittain Libya and all Grece in the Provinces of Asia Pontus and Cilicia you most willingly approve the same weighing with your selves aright that there is not only more Churches but a greater number of people in those parts and that all of duty should wish and earnestly desire that thing to be most religiously established which right reason requireth which also hath no fellowship with open Perjury of stubborn and stifnecked Jews This is a piece of the Emperors Epistle They Those who are for the fourteenth day bring John for their Author Those of Rome and the West bring Peter and Paul as having left such a Tradition Yet none can produce any Testimony for this The Celebration more of custom than any Law The Historians own confutation that keep Easter saith the Historian the fourteenth day of the month bring John the Apostle for their Author but such as inhabit Rome and the West parts of the World alleadge Peter and Paul for themselves that they should leave them such a Tradition yet saith the Historian there is none that can shew in writing any Testimony of theirs for confirmation and proof of their custom and hereby saith he do I gather that the Celebration of the Feast of Easter came up more of custom then by any Law or Canon But concerning the day it self hear him what he saith and I think I need say little more for the confutation of the strictness of the keeping thereof for I have minded in all these things to let the words of Antiquity or the sayings of those whom I quote as History evince the thing for which I produce them that not in mine onely as I proposed in the beginning but in the words of them who are received as Authentick the matter may be judged Presently me thinks saith he Of the observation of Easter by Imposition fit opportunity serveth to discourse of Easter for neither had the Elders of old nor the Fathers of late dayes I mean such as favoured the Jewish Custom sufficient cause as I gather so eagerly to contend about the Feast of Easter neither weighed they deeply with themselves that when the Jewish Forms and Figures were translated into the Christian Faith the literal observation of Moses 's Law and the Types of things to come wholly vanished away The which may evidently be gathered when as there is no Law established in the Gospel which alloweth the observation of Jewish Rites nay the Apostle hath in plain words forbidden it where he abrogated Circumcision and exhorted us not to contend about Feasts and Holy-dayes For writing to the Galathians he saith in this sort Tell me you that desire to be under the Law do ye not hear what the Law saith Gal. 4. When that he had