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
affecting the repute of extraordinary insight in misteries of Divinity begin to fancy sublime doctrines and to be tellers of news of New Lights and others no lesse affecting curiosity become their admirers and followers nor was there formerly any power on earth to give a stop to such extravagancies For excommunication was become but a harmlesse noise in repute of many professors because the defection was so great that excommunication turned not men into the state of heathens and publicans but from a Church strait laced to a Church unbraced and thus Heresies flowed in amain in the third Century more then formerly they had done Which made that holy man Basil to mourn exceedingly and entring into a deep scrutiny for the Cause could find none other then Propter unius magni veri solius omnium regni contemptum Proem de Judic Decirt Ascet the contempt of Christs Kingdome men chusing rather contra Dominum imperare to be without rule then to be under Gods Rule This in continuance bred a second evil no lesse dangerous for the Church Sect. 4. then the other was derogatory to Gods honour which was a tide of Schisme For the first Churches in the Primitive times after the Apostolick Times expired were governed in their Atomes of Congregations gathered not out of other Christian Congregations as now-a-dayes but out of the heathens and they at the first consisted by the rule partly of the written word and partly of Apostolical Tradition And yet were those not independant as now the gathered Churches are but in cases of difficulty they had recourse to association of Councils who did not onely advise but impose upon the Churches and they also conscientiously did submit to conclusions determined by such Councils But in after ages when the Canon of the Scripture was compleated the rule then left was the Scripture Apostolical traditions and conclusions of Councils assembled upon occasion according to the ancient Custome unto which the Churches did still submit so long as the same were according to the Word of God But as touching the execution of such conclusions Sect. 5. the care was left by the Presbyters to some one of their number who had thereby the oversight of several Congregations within one Town or Precinct as the Congregations were more or fewer and unto these Overseers about these times the title of Bishop was given by way of eminency although it seems to me it was not strictly observed till the Council at Sardica whereof hereafter This Presbyter thus advanced Sect. 6. was ordinarily some Pastor in a principal City or Town from whence the Countrey received their first instruction in the profession of Religion and therefore the Church there might in some sence be stiled The Mother Church and he became so far intrusted by the Pastors and Congregations derived therefrom as to be allowed to advise in ordinary emergencies and in continuance by acceptance amongst the people gains such respect as his advice becomes unquestionable and at last Authoritative For that advice which to the wiser sort such as the Pastors are seems to be eminent to the inferiour sort of the Congregation will soon attain the esteem of an Oracle Such was the government of the Churches in those dayes Sect. 7. so long as the Grace of God went along in preserving unity of the Churches in their associations for council which was till about the beginning of the fourth Century For though errours and heresies were even from the beginning of the Primitive Times yet they never prevailed to maintain a publick Schisme in or against Councils till about the beginning of Constantines Reigne at which time heresies grew so boisterous as to put up head against Councils and no means now left to vindicate the same it pleased God for the maintaining of Unity and Purity of the Doctrine of Religion to raise up Constantine to own the Orthodox Doctrine Who accordingly endeavoured to give a stop to the growth of Heresie and Schisme though sometimes in an extraordinary way crossing the liberties as well of such as were truly conscientious as of others that were but pretenders thereto Soc. lib. 1 cap. 4. Epist Const ad Athan. Arian himself professing that he wondred at the madnesse of the Christians who herein fall short of the Morality of the Heathen Philosophers who disagree in multitudes of particular opinions and yet esteem one another for their Learning without breach of Common Charity And Constantine began this work well Sect. 8. but in progresse mistaking the right way to the end as will appear hereafter he did not prevail no further then to give a check to the present Schisme which neverthelesse afterwards taking more root kept its possession in the Churches and still doth and will continue so long as its original sin of pride doth or can peep forth although the zeal and industry of the Civil power may keep it very low For as God hath determined that every member of the Church shall live in a continual war within himself so also shall the Church have Heresies and Schismes that they which are approved may be made manifest But above all the rest of the Schismes arising within the Church wherewith it hath been tried two especially have exceeded the one befalling in the Eastern Churches which was that of Arius who indeavoured to pull Christ from his Throne by denying of his Divine Nature The other befel in the West I mean that of the Papal Supremacy with its appurtenances The first was iniquity bare-faced the second iniquity in a Mistery the second was a complement of the first and the first the fore-runner of the second Athan. A. pol. 2. Soc. lib. 1. cap. 3. Epist Alexand and Arius himself therefore by Constantine and by the Orthodox Churches in his first rising is called the fore-runner of Antichrist CAP. II. Of Arius and the Arian Heresie in its Original THe Arian Doctrine though in the issue branched into many errours Sect. 1. yet all in the main tended against the Deity of our Lord Jesus Christ some of that Sect plainly denying the same others by implication and being of more moderate temper then the rest seemed to make the difference but small and might well be reconciled by the change but of one letter of the Greek Alphabet which if taken from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that Christ is of the same essence with the Father which the Orthodox did assert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if put into the word signifies that Christ is of like essence with the Father which the moderate Arians did maintain but the Orthodox would neither add one letter to their faith nor would the Arian part with one letter from theirs and so the difference continued and that so successfully on the Arian part that within the space of one thirty years Basil complained that the whole world was turned Arian This Heresie had its denomination from Arius
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
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
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