places to Jovianus every one of them hoping they should induce him to embrace their own Creed AFter Jovianus's return out of Persia the Ecclesiastick commotions were again renewed For the Prelates of the Churches made it their business to prevent one another each of them expecting that the Emperour would give his assent to their Creed But he had from the beginning adhered to the Homoöusian Faith and openly declared that he preferred that Creed before all others And by his Letters he encourages Athanasius Bishop of Alexandria who immediately after Julianus's death had recovered the Alexandrian Church But being then made more confident and couragious by the Emperours Letters he was freed from fear on all hands The Emperour likewise recalled those Bishops who had been banished by Constantius and had not procured their own revocation by Julianus Moreover all the Heathen Temples were then shut up And the Daemon Priests themselves absconded some in one place some in another The Philosopers also laid aside their Palliums and cloathed themselves in the common and ordinary habit Likewise that Publick pollution caused by the bloud of sacrifices which they had celebrated in Julianus's Reign even to loathsomness was then taken away CHAP. XXV That the Macedonians and Acacians meeting together at Antioch confirmed the Nicene Creed BUt the affairs of the Christians were in no wise in a sedate posture For the principal heads of every party made their addresses to the Emperour supposing they should obtain from him power and authority against those by them reputed to be their adversaries And in the first place those termed Macedoniani present a Libel to him requesting that they who asserted the Son to be unlike the Father might be ejected out of the Churches and themselves put into their places The persons who presented this Supplicatory Libel were Basilius Bishop of Ancyra Silvanus of Tarsus Sophronius of Pompeiopolis Pasinicus of Zelae Leontius of Comani Callicrates of Claudiopolis and Theophilus of Castabali The Emperour having received their Libel sent them away without an answer He exprest himself only thus to them I abominate said he Contentiousness But I Love and Honour those that are desirous of Unity and Concord When these expressions were divulged in the hearing of the other parties they mollified the stiffness of those who were desirous of Contention And this fell out agreeable to the Emperours intent and design Moreover the contentious disposition of the Acacians was then also clearly manifested and they evidently demonstrated their continual usage of complying with their sentiments who were vested with the supream power For meeting together at Antioch in Syria they entred into discourse with Melitius who having separated from them a little before had embraced the Homoöusian opinion And this they did in regard they saw Melitius was highly esteemed by the Emperour who then resided at Antioch Having therefore made a profession of the Homoöusian opinion and confirmed the Nicene Creed by a general consent they drew up a Libel which they presented to the Emperour The Contents whereof are these To the most Pious and most Dear to God Our Lord JOVIANUS VICTOR AUGUSTUS The SYNOD of Bishops present at ANTIOCH Assembled out of divers Provinces Even we our selves are fully satisfied most Pious Emperour that your Piety has in the first place studied to Assert and Constitute the Peace and Unity of the Church Nor are 〈◊〉 insensible that You have rightly judged a Draught of the true and Orthodox Faith to be the Head and Fountain of this Unity Wherefore that we may not be reputed of their number who adulterate the Doctrine of truth we declare to Your Piety that we do embrace and firmly adhere to the Creed of the holy Synod heretofore convened at Nicaea Especially since that term therein which to some seems new and unusual we mean the term Homoöusios has with Caution been explained by the Fathers so as to denote that the Son was begotten of the Fathers substance and that he is like the Father as to his substance Not as if any passion were to be understood in relation to that inexplicable Generation nor is the term Ousia taken by the Fathers according to any usual signification of it amongst the Grecians but 't is made use of in order to the subversion of what has been impiously and audaciously asserted by Arius concerning Christ to wit that he existed of things which are not Which Tenet the Anomaeans who are newly sprung up do with a far greater boldness and audaciousness impudently assert to the utter ruine of Ecclesiastick unity Wherefore we have annexed to this our Declaration a Copy of that Creed set forth by the Bishops convened at Nicaea which we also embrace It is this We believe in one God the Father Almighty and all the rest of the Creed I Meletius Bishop of Antioch have presented this Libel and do give my consent to what is above written And so do I Eusebius of Samosata Evagrius of Siculi Uranius of Apamaea Zoilus of Larissa Acacius of Caesarea Antipater of Rhosus Abramius of Urimi Aristonicus of Seleucia upon Belus Barlamenus of Pergamus Uranius of Melitina Magnus of Chalcedon Eutychius of Eleutheropolis Isacoces of Armenia The Great Titus of Bostra Petrus of Sippi Pelagius of Laodicaea Arabianus of Antros Piso of Adani by Lamydrion the Presbyter Sabinianus of Zeugma Athanasius of Ancyra by Orphitus and Aëtius Presbyters Irenius of Gaza Piso of Augusta Patricius of Paltus by Lamyrion the Presbyter Anatolius of Beroea Theotimus of Arabi Lucianus Arcenus We found this Libel recorded in that work of Sabinus's entitled A Collection of Synodick Acts. Moreover the Emperour had taken this resolution with himself that by kind words and perswasives he would extirpate the contentiousness of the disagreeing parties and he declared that he would not create trouble to any person of what belief soever he were of but that he would love and highly value such as should be the principal promoters of the Churches Unity That these things were after this manner done by him Themistius the Philosopher does also attest For in the Oration he composed upon his Consulate he admires the Emperour for his allowing every person a free liberty of worshipping the Deity in such a manner as he desired whereby he repressed the humours of flatterers Upon whom he made very facetious reflections saying 't is experimentally known that they worship the Purple not God and that such persons differ not from the Euripus which sometimes throws its Waves this way at others the quite contrary CHAP. XXVI Concerning the Death of the Emperour Jovianus AFter this manner did the Emperour at that time repress their fury who made it their business to cavill and contend Departing immediately from Antioch he went to Tarsus in Cilicia where he buried Julianus's Body Having performed all the Solemnities of his Funeral he is declared Consul Designing to
CHAP. IV. Of the first Succession of the Apostles THat Paul therefore Preaching to the Gentiles laid the foundations of those Churches from Jerusalem and round about unto Illyricum is manifest both from his own words and also from what Luke has related in the Acts. Likewise in what Provinces Peter Preaching the Gospel of Christ to those of the Circumcision delivered the doctrine of the New Covenant is sufficiently apparent from his own words out of that Epistle of his which we have said is universally acknowledged as genuine which he wrote to the Jews that were dispersed throughout Pontus and Galatia Cappadocia and Asia and Bithynia Now how many and what sincere followers of them have been approved as sufficient to take the charge of those Churches by them founded it is not easie to say except such and so many as may be collected from the words of Paul For he had very many fellow labourers and as he termed them fellow souldiers many of which were by him vouchsafed an indeleble remembrance he having in his own Epistles ascribed to them an everlasting commendation But Luke enumerating in the Acts the disciples of Paul makes mention of them by name Moreover Timothy is reported to have been the first that was chosen to the Bishoprick of the Ephesian Church as also Titus of the Churches in Orâ—â—t Luke by original extract an Antiochian by profession a Physitian for the most part accompanied Paul and being diligently conversant with the rest of the Apostles has left us in two Books written by divine inspiration Lessons that are medicinable for our souls which he prâ—â—ured of them The one is the Gospel which he professes he wrote even as they delivered it unto him who from the beginning were eye witnesses and Ministers of the Word in all which things he says he had perfect understanding from the very first The other is the Acts of the Apostles which Treatise he composed now not of such passages as he had received by report but of what he had seen with his own eyes They say also that Paul was wont to mean the Gospel according to Luke when speaking as it were of his own Gospel he says According to my Gospel Of the rest of the followers of Paul Crescens is by the Apostle himself declared to be one who was sent by him into Gallia Linus also whom in his second Epistle to Timothy he mentions to be at Rome with him who was before manifested to have been the first that was chosen to the Bishoprick of Rome after Peter Clemens also who was likewise constituted the third Bishop of Rome is attested by Paul himself to have been his fellow labourer and companion in sufferings Furthermore that Areopagite by name Dionysius whom Luke in the Acts records to have been the first that believed after the Sermon made by Paul to the Athenians in Areopagus another Dionysius one of the Antients a Pastour of the Corinthian Church relates to have been the first Bishop of the Athenian Church But as we goe on with this work of ours we will in due place declare the successions of the Apostles in their several times Now we will proceed to that part of our History which follows in order CHAP. V. Of the last Siege of the Jews after Christs death AFter Nero who held the Government thirteen years Galba and Otho having reigned a year and six months Vespasian grown famous in the wars against the Jews was made Emperour in Judea being proclaimed by the Army there He therefore going immediately to Rome committed the management of the war against the Jews to his son Titus Moreover after the Ascension of our Saviour when the Jews besides the audacious wickedness committed against him had now contrived and executed very many cruel designs against his Apostles first Stephen being stoned to death by them then after him James the son of Zebedee and brother of John beheaded and last of all that James who was first chosen into the Episcopal seat there after our Saviours Ascension Murthered according to the fore mentioned manner when the rest of the Apostles were by innumerable wiles laid wait for to be put to death and being driven out of Judea were gone to Preach the doctrine of the Gospel to all nations assisted by the power of Christ who had said unto them Goe and teach all Nations in my Name And furthermore when the whole congregation of the Church in Jerusalem according to an Oracle given by revelation to the approved persons amongst them before the war were commanded to depart out of the City and inhabit a certain City they call it Pella beyond Jordan into which when those that believed in Christ had removed from Jerusalem and when the holy men had as it were totally relinquished the Princely Metropolis of the Jews and the whole Country of Judea then at length divine vengeance seized them who had dealt so unjustly with Christ and his Apostles and utterly destroyed that wicked and abominable generation from among men But how great calamities then befell the whole nation in every place and how they especially who were inhabitants of Judea were driven to the extremity of misery and how many Myriads of men together with women and children were destroyed by Sword and Famine and by infinite other kinds of death and how many and what Sieges there were of the Jewish Cities and how great miseries and more than miseries they beheld who fled into Jerusalem it self as into the best fortified Metropolis and also the manner and order of the whole war and every particular action therein and how at length the abomination of desolation predicted by the Prophets was set up in the very Temple of God heretofore famous but now about to suffer all manner of pollution and to undergoe its last destruction by fire He that is desirous to know it may accurately read all this in the History written by Josephus But how the same Writer relates that a multitude of about thirty hundred thousand persons assembled together from all parts of Judea at the time of the passeover feast were shut up in Jerusalem as it were says he in a prison I think it requisite to shew in those his own words For it was fit that at that very time wherein they had killed the Saviour and Benefactour of all Christ the Son of God that in the same days I say they should be shut up as it were in a Prison to receive that destruction from divine vengeance which awaited them But I will omit the particular relation of those miseries which befell them and their great sufferings by the Sword and otherwaies and doe think it necessary to propose onely the Calamities of the Famine that so they who shall read this our work may from that part of their sufferings understand that the divine punishment for their enormous impieties committed against the Christ of God did not long after
having reigned something more than a year Trajan succeeded him It was his first year wherein Cerdo succeeded Avilius who had governed the Alexandrian Church thirteen years This Cerdo was the third from Annianus who first presided there At this time also Clemens yet governed the Roman Church he being also the third that after Paul and Peter had the Episcopal dignity there Linus being the first and after him Anencletus CHAP. XXII That Ignatius was the Second that presided over the Alexandrian Church MOreover Euodius having been constituted the first Bishop at Antioch the second was Ignatius a man famous in those times Simeon likewise was the second who after our Saviours brother at the same time entred upon the publick charge over the Church at Jerusalem CHAP. XXIII A Relation concerning John the Apostle AT the same time the Apostle and also Evangelist John the same whom Jesus loved remaining yet alive in Asia governed the Churches there being returned from his Exile in the Island after the death of Domitian For that he was hitherto alive it is sufficiently confirmed by two who evidence the matter and they are very worthy of credit having been constant assertours of Catholick sound Doctrine I mean these persons Irenaeus and Clemens Alexandrinus The former of whom in his second book against Heresie writes thus word for word And all the Elders that were conversant in Asia with John the disciple of our Lord do testifie that John delivered it to them for he continued among them untill Trajans time And in the third book of that work he manifests the same thing in these words Moreover the Church at Ephesus was founded indeed by Paul but John continuing among them untill Trajans time is a most faithfull witness of the Apostolick Tradition And Clemens likewise having evidently shown the time adds withall a Relation very necessary for those who delight to hear good and profitable things in that work of his which he entitled who that rich man is that shall be saved Let us therefore take his book and read the story which is thus Hear a Relation which is not a feigned story but a real truth delivered concerning John the Apostle and kept in remembrance For after the death of the Tyrant he returned from the Island Patmos to Ephesus and being thereto requested he went to the neighbouring Provinces in some places constituting Bishops in others setting in order whole Churches and other where electing into the Clergy some one or other of those who were made known to him by the Spirit Coming therefore to one of the Cities not far distant the name whereof some mention and moreover having refreshed the brethren at length casting his eyes upon a youth of a goodly stature of body comely countenance and lively disposition he lookt upon him whom he had Ordained Bishop and said This youth I doe with all imaginable care commit to thy charge in the presence of the Church and of Christ as a witness And when he had undertaken this charge and promised his utmost care thereof John declared and desired the same again And afterwards returned to Ephesus But the Presbyter taking home the youth committed to his custody educated him kept him within compass and cherished him and at length baptized him but after that he abated something of his great care and caution over him because he had fortified him with that most absolute defence to wit the Seal of the Lord. But having obtained his freedom a little too early some idle dissolute young men that were inured to all manner of vice keep him company and first of all they entice him with sumptuous Banquets then going out by night to rob and strip those they could meet with they carry him a long with them afterwards they desire him to be their complice in greater rogueries So by little and little he was accustomed to lewdness and because he was high spirited having once left the right way like a strong hard mouthed horse holding the bitt between his teeth he was so much the more fiercely hurried into destruction In fine despairing of the salvation of God he spent not his thoughts now upon any trifling designe but attempted some enormous wickedness in as much as he was wholly past all hope he scorned to run the hazard of so mean a punishment as other theeves did Taking therefore those his accomplices and having formed them into a Troop of theeves he was readily made their commander in chief being the fiercest the most bloudy and cruelest person of them all Sometime after and there happening some necessity for it they send again for John who after he had set in order those things upon account whereof he came said Come on Bishop restore us that which was committed to thy custody which I and Christ delivered to thee to take care of in the presence of the Church as witness over which thou dost preside But he at first was astonished supposing himself to be falsely accused about money which he had not received neither could he give credit to John concerning his demand of what he had not nor yet durst he disbelieve him But when John had said I demand the young man and the soul of our brother the old man fetching a deep sigh and also weeping said he is dead How and what kind of death To God said he he is dead for he proved wicked and extreamly naught and in conclusion a thief And now instead of continuing in the Church he hath taken possession of the mountain with a troop of associates like himself The Apostle therefore having rent his garment and with a great outâ—ry smiting his head I left said he an excellent keeper of our brothers soul But let an horse be presently brought me and let me have a guide to direct me in the way He rode as he was forthwith from the Church and coming to the place is taken by the watch which the Theeves had set he flyes not nor makes entreaty but calls out For this purpose I came bring me to your captain he in the mean time armed as he was stood still but as soon as he knew John approaching being ashamed he fled But he forgetfull of his Age with all possible speed pursued him crying out Son why doest thou flee from thy Father unarmed and aged Have compassion on me my son fear not as yet there is hopes of thy salvation I will intercede with Christ for thee if need require I will willingly undergoe death for thee as the Lord underwent it for us I will by way of recompence give my soul for thine stand still believe me Christ hath sent me He having heard this first stood still looking downward then he threw away his armour afterwards trembling he wept bitterly and embraced the approaching old man craving pardon as well as he could for crying and being as it were baptized the second time with tears onely he hid his right
continued virgins to the end of their lives Also his other daughter who having lived by the guidance of the Holy Ghost died at Ephesus And moreover John who leaned on the breast of the Lord and was a Priest and wore a plate of gold and was a Martyr and a Doctor this John I say died at Ephesus And thus much concerning their deaths And also in the Dialogue of Caius of which we a little before made mention Proculus against whom he instituted the dispute agreeing with what we have inforced concerning the death of Philip and his daughters says thus After that also the four Prophetesses the daughters of Philip were at Hierapolis a City of Asia their Sepulchre is there and also their fathers Thus he Lâ—kâ— likewise in the Acts of the Apostles makes mention of the daughters of Philip that lived then at Caesarea of Judea with their father who were endowed with the gift of Prophecy saying word for word thus We came unto Caesarea and we entred into the house of Philip the Evangelist which was one of the seven and abode with him And the same man had four daughters virgins which did Prophecie Having thus far therefore treated of those things which came to our knowledge both concerning the Apostles and the Apostolick times and the Sacred Writings they left us both those that are questioned as doubtfull which yet are publickly read by many in most Churches and those also that are altogether Spurious and Repugnant to Apostolical sound Doctrine we now proceed to the subsequent part of our History CHAP. XXXII How Simeon the Bishop of Jerusalem suffered Martyrdom AFter the persecution of Nero and Domitian Report goes that under this Emperour whose times we now recount there was a persecution raised against us by piece-meal throughout every City which proceeded from a popular insurrection In which we have by tradition received that Simeon the son of Cleophas who we declared was constituted the second Bishop of the Church at Jerusalem finished his life by Martyrdom And this the same Writer attesteth several words of whose we have before quoted that is Hegesippus Who giving a relation of certain Hereticks adds that this Simeon being at that time by them accused and tormented divers ways and for the space of many days because he was a Christian struck with a great amazement both the Judge and those about him and at length died by the same kind of suffering that the Lord did Nothing hinders but that we may hear the Writer relating these things word for word thus Some of those Hereticks accused Simeon the son of Cleophas as being a descendant from David and a Christian and so he suffered Martyrdom when he was an hundred and twenty years old under Trajan the Emperour and Atticus of the Consular order then President of Syria And the same Authour says that those his accusers such as were of the Royal family of the Jews being at that time sought for happened to be convicted as belonging to that family Now should any one say that this Simeon was one of those who both saw and heard the Lord he would speak what is in no wise absurd having as an undoubted evidence thereof the great length of his Life and the mention made in the Gospels of Mary the wife of Cleophas whose son that he was our former words have manifested Also the same writer says that others related to one of those called the brethren of our Saviour whose name was Judas lived untill this Emperour's Reign after their profession of the Faith of Christ under Domitian before which we mentioned For thus he writeth They come therefore and preside over the whole Church as being Martyrs and of the Kindred of our Lord. And a profound Peace ensuing over the whole Church they continued alive till the times of Trajan the Emperour untill the foresaid Simeon the son of Cleophas who was Unckle to our Lord being accused by the Hereticks was in like manner also impeachâ— for the same thing before Atticus the president And being cruelly tortured for many days he with constancie professed the Faith of Christ in so much that the President and all those about him wondred greatly how a man of an hundred and twenty years old as he was could have endured such torments And in fine it was ordered he should be crucified Moreover the same man relating what was done in those times adds that untill then the Church continued a pure and undefiled Virgin those who endeavoured to corrupt the sound Rule of wholesom Doctrine if any such persons there were absconding themselves hitherto in obscure darkness But after the sacred company of the Apostles was by various kinds of death become extinct and that generation of those men who were accounted worthy to hear with their own ears the divine wisdom was gone then the conspiracy of impious errour took its rise from the deceit of false Teachers who in as much as not one of the Apostles was then surviving did now at length with a bare face attempt to Preach up the knowledge falsely so called in opposition to the doctrine of the Truth And thus much this Authour treating of these things has after this manner said But we will proceed to what in order follows of our History CHAP. XXXIII How Trajan forbad that the Christians should be sought after MOreover so great a persecution raged against us at that time in many places that Plinius Secundus the most eminent amongst the Governours of Provinces being moved at the multitude of Martyrs gave the Emperour an account of the great numbers of those that were destroyed because of their faith and together therewith certified him that he found they did nothing of impiety nor acted any thing contrary to the Laws onely that they rose at break of day and sung Hymns to Christ as unto God but that they abhor'd the commission of Adultery and Murder and such like horrid crimes and that they did all things consonant to the Laws Upon account of which Trajan made this Edict That the Christians should not be sought out but if by accident they were lighted on they should be punished Which being done the most vehement heat of the persecution that lay heavy upon us was in some measure quenched But to those who had a mind to doe us mischief there remained pretexts no whit less fair and specious in some places the people in others the Rulers of the Provinces fâ—â—ming treacheries against us in so much that even when there was no open and general persecution yet there were particular ones throughout the Provinces and very many of the Faithfull underwent various sorts of Martyrdomes We have taken this account out of Tertullians Apology written in Latine of which we before made mention the translation whereof is thus But we have found that the inquisition after us has been prohibited For Plinius Secundus when he was Governour of the
Province having condemned some Christians and deprived other some being at length troubled at their great number asked advice of Trajan then the Emperour what he should doe with the Residue saying that besides their obstinacy in not sacrificing he found nothing of impiety in their religious mysteries onely that they held early assemblies in singing Hymns to Christ as unto God and that they had a certain summary of their polity that they forbad Murder Adultery Fraud Perfidiousness and such like crimes Then Trajan returned answer that those sort of men should not indeed be diligently sought out but if by chance they were lighted on and brought before the Governours they should be punished And this was then the posture of affairs CHAP. XXXIV That Evarestus was the Fourth that Governed the Roman Church CLemens one of the Roman Bishops having left his Episcopal Office to Evarestus finished his life in the third year of the foresaid Emperours Reign when he had had the charge of the doctrine of the Divine word for full nine years space CHAP. XXXV That Justus was the Third that Governed the Church at Jerusalem BUt moreover Simeon having finished his life after the foresaid manner a certain Jew by name Justus succeeded in the Episcopal Seat at Jerusalem there being then an innumerable company of the Circumcision of which he was one that believed in Christ. CHAP. XXXVI Concerning Ignatius and his Epistles MOreover at this time Polycarpe a disciple of the Apostles flourished in Asia to whom was committed the Bishoprick of the Church at Smyrna by those that saw and ministred to the Lord. At the same time Papias was famous who also was Bishop of the Church at Hierapolis a man most eminently learned and eloquent and knowing in the Scriptures Ignatius also renowned amongst mâ—â—y even to this day who was chosen Bishop of Antioch being the second in succession there after Peter Report goes that this man was sent from Syria to Rome to be made food for wild beasts upon account of the profession of his faith in Christ. And being led through Asia under the custody of a most watchfull guard he confirmed the Churches in every City through which he passed by discourses and exhortations warning them most especially to take heed of the Heresies which then first sprung up and increased And he exhorted them firmly to keep the traditions of the Apostles which he thought necessary for the more certain knowledge of posterity to be put in writing having confirmed them by his own testimony Coming therefore at length to Smyrna where Polycarpe then was he wrote one Epistle to the Church at Ephesus mentioning Onesimus the Pastour there and another to the Church at Magnesia standing on the River Meander wherein again he makes mention of Damas the Bishop And another to the Church at Trallis the Governour whereof at that time he declares was Polybius Besides these Epistles he wrote also to the Church at Rome wherein he earnestly beseeches them that they would not intreat him to avoid Martyrdom least they should defraud him of his desired Hope Out of which Epistle 't is worth our quoting some short passages for the confirmation of what we have said Thus therefore he writes word for word From Syria to Rome I fight with beasts by sea and land day and night bound to ten Leopards that is to a file of Souldiers who being kindly treated by me become worse But by their injuries I am the more instructed but for all that I am not justified Oh! that I might enjoy the wild beasts that are provided for me which I even heartily wish may be found to be fierce which I will allure to devour me immediately that they spare me not as out of fear they have left some untoucht But if they be unwilling to doe it I will compell them by force Pardon me I know what is good for me Now I begin to be a disciple Let nothing visible or invisible divert me from or envy my happiness of attaining Christ Jesus Let Fire and the Cross the assaults of the wild beasts the pulling asunder of bones the cutting off of members the stamping in pieces of the whole body the punishment of the Devil come upon me so I may obtain Christ Jesus And thus much he wrote from the foresaid City to the Churches before named Being now gone beyond Smyrna he from Troas again sent Letters to those at Philadelphia also to the Church at Smyrna and privately to Polycarpe the Prelate thereof to whom because he well knew him to be an Apostolical man he entrusted his flock at Antioch being a very true and good Pastour requesting him that he would have a diligent care thereof The same person writing to those of Smyrna borrows some words which whence he had I know not speaking thus much concerning Christ But I both know and believe that after the Resurrection he was in the Flesh and that coming to Peter and those who were about him he said unto them take hold of me handle me and see for I am not an incorporeal Spirit And straightway they touched him and believed Irenaeus also speaks of his Martyrdom and mentions his Epistles saying thus As one of our men condemned to the wild beasts for his faith in God said I am the bread-corn of God and I must be ground by the teeth of wild beasts that I may be found to be pure bread And Polycarpe mentions the same Epistles in that of his to the Philippians in these very words I therefore beseech you all to obey those that are over you and to exercise all manner of patience which you have evidently seen not onely in those blessed men Ignatius Rufus and Zosimus but also in others of us likewise in Paul himself and in the other Apostles being fully perswaded that all these ran not in vain but proceeded in Faith and Righteousness and that they are in that place due to them from the Lord together with whom they suffered For they loved not this present world but him who died for us and was by God raised for us again And a little after he adds Both you and Ignatius wrote to me that if any one went into Syria he should carry your Letters thither Which I will doe if I can get a fit opportunity either I my self or some other whom I will send as a messenger on purpose for you Those Epistles of Ignatius sent by him to us and all the other we had here with us we have sent to you according as you enjoyned us they are made up with this Letter from which Epistles you may profit very much for they contain Faith Patience and what ever is conducible to our Edification in the Lord. And thus much concerning Ignatius After whom succeeded Heros in the Bishoprick of Antioch CHAP. XXXVII Concerning those Preachers of the Gospel who at that time were eminent AMong those who were illustrious in those times Quadratus was one
who as Fame says flourished at the same time with the daughters of Philip in the gift of prophecy Many others also besides these were famous at that time having obtained the first place among the successours of the Apostles Who because they were the eminent disciples of such men built up those Churches the foundations whereof were every where laid by the Apostles promoting greatly the doctrine of the Gospel and scattering the salutary seed of the Kingdom of heaven at large over the whole world For many of the then disciples whose souls were inflamed by the divine Word with a more ardent desire of Philosophy first fulfilled our Saviours commandment by distributing their substance to those that were necessitous then after that travelling abroad they performed the work of Evangelists to those who as yet had not at all heard the word of Faith being very ambitious to Preach Christ and to deliver the Books of the divine Gospels And these persons having onely laid the foundation of faith in remote and barbarous places and constituted other Pastours committed to them the culture of those they had perfectly introduced to the faith departed again to other Regions and nations accompained with the Grace and cooperation of God For the divine Spirit as yet wrought many wonderfull works by them insomuch that at the first hearing innumerable multitudes of men did with most ready minds altogether admit of and engage themselves in the worship of that God who is the Maker of all things But it being impossible for us to recount by name all those who in the first succession of the Apostles were Pastours or Evangelists in the Churches throughout the world we will here commit to writing the mention of their names onely whose writings containing the Apostolical doctrine they delivered are to this day extant amongst us CHAP. XXXVIII Concerning the Epistle of Clemens and those other Writings which are falsly attributed to him AS for example the Epistles of Ignatius which we have reckoned up and that of Clemens acknowledged by all as undoubted which he wrote in the name of the Roman to the Corinthian Church Wherein seeing he has inserted many sentences taken out of the Epistle to the Hebrews and sometimes had made use of the express words of it it evidently manifests that that work is not new whence it has seemed agreeable to reason to reckon this Epistle amongst the rest of the Writings of that Apostle For Paul having written to the Hebrews in his own country Language some say that Luke the Evangelist but others that this Clemens of whom we speak translated that work Which latter seems the truest opinion because the stile both of Clemens his Epistle and also of that to the Hebrews appeares to be very like and the sense and expressions in both the works are not much different You must also know that there is a second Epistle which is said to be Clemens his But we know for certain that this is not so generally acknowledged nor approved of as the former because we are sure the Antients have not quoted any authorities out of it Further also some have of late produced other voluminous and large works as if they were his containing the Dialogues of Peter and Apion of which there is not the least mention extant amongst the Antients neither does there appear in them the pure form of Apostolical sound doctrine Now therefore 't is apparent which are the genuine and undoubted writings of Clemens we have also spoken sufficiently concerning the works of Ignatius and Polycarpe CHAP. XXXIX Concerning the Books of Papias THe Books of Papias now extant are five in number which he entitled an explication of the Oracles of the Lord. Irenaeus mentions no more than these five to have been written by him saying thus And these things Papias the Auditour of John the companion of Polycarpe one of the antients attests in writing in the fourth of his books for he compiled five Thus far Irenaeus But Papias in the preface to his books does not evidence himself to have been a beholder or an Auditour of the Holy Apostles but onely that he received the matters of faith from those who were well known to them which he declares in these words But it shall not be tedious to me to set down in order together with my interpretations those things which I have well learnt from the Elders and faithfully remembred the truth whereof will be confirmed by me For I delighted not in those who speak much as most doe but in those that teach the truth nor in those who recite strange and unusual precepts but in such as faithfully rehearse the commandments given by the Lord and which proceed from the truth Now if at any time I met with any one that had converst with the Elders I made a diligent enquiry after their sayings what Andrew or what Peter said or what Philip or Thomas or James or John or Matthew or any other of the Lords disciples were wont to say And what Aristion and John the Elder the disciples of our Lord uttered For I thought that those things contained in books could not profit me so much as what I heard from the mouths of men yet surviving In which words its very observable that he recounts the name of John twice the former of whom he reckons among Peter James Matthew and the rest of the Apostles manifestly shewing thereby that he speaks of John the Evangelist but making a distinction in his words he places the other John with those who are not of the number of the Apostles putting Aristion before him and expresly calls him The Elder So that hereby is shown the truth of their relation who have said that there were two in Asia who had that same name and that there are two Sepulchres at Ephesus and each of them now called the Sepulchre of John Now I judged it very requisite to make this observation For its likely that the second unless any one would rather have it to be the first saw that Revelation which goes under the name of John Further this Papias whom we speak of professes he received the sayings of the Apostles from those who had been conversant with them and was as he says the hearer of Aristion and John the Elder Indeed he mentions them often by name and has set down in his works those traditions he received from them And thus much has been said by us not unprofitably as we judge It is also worth our adding to the fore-quoted words of Papias other relations of the same Authours wherein he gives an account of some miracles and other passages which he received by tradition Indeed that Philip the Apostle together with his daughters lived at Hierapolis has been manifested by what we said before Now we are to shew that Papias who lived at the same time mentions his receiving a wonderfull narration from the daughters of Philip. For he relates that
in his time a dead man was raised to life again and further that there came to pass another miracle about Justus who was surnamed Barsabas how that he drank deadly poyson and by the grace of the Lord susteined no harm That this Justus after our Saviours Ascension was together with Matthias set forth by the Holy Apostles and that they prayed that one of them might instead of the Traitour Judas be allotted to fill up their number the Book of the Acts of the Apostles doth after this manner relate And they appointed two Joseph called Barsabas who was surnamed Justus and Matthias And they prayed and said Moreover the same writer has set down some other things which came to him barely by word of mouth to wit certain strange parables of our Saviours and Sermons of his and some other more fabulous relations Among which he says there shall be a Thousand years after the Resurrection from the dead wherein the Kingdom of Christ shall be corporally set up here on earth and I judge he had this opinion from his misapprehending the Apostolical discourses in that he did not see through those things they spake mystically by way of similitude For he seems to have been a man of a very narrow understanding as it may be conjectured from his Books Yet he gave occasion to very many Ecclesiastical persons after him to be of the same erronious opinion with him who had a regard for the antiquity of the man as for example to Irenaeus and to every one also who has declared himself to be of the same opinion He relates also in his Books other interpretations of the foresaid Aristion's of the sayings of the Lord and the traditions of John the Elder To which we doe refer the studious Readers and judge it requisite now onely to adjoyn to his fore mentioned words a passage he relates concerning Mark the Evangelist in these words This also the Elder said Mark being the Interpreter of Peter accurately wrote what ever he remembred but yet not in that order wherein Christ either spake or did them For he was neither an hearer of the Lords nor yet his Follower but as I said he was afterwards conversant with Peter who Preacht the doctrine of the Gospel profitably to those that heard him but not so as if he would compose an History of the Lords sayings Wherefore Mark committed nothing of errour in that he wrote some things so as he had remembred them For he made this one thing his chiefest aime to wit to omit none of those things he had heard nor yet to deliver any thing that was false therein Thus much Papias relates concerning Mark. Concerning Matthew he says this Moreover Matthew wrote his divine Oracles in the Hebrew tongue and every one interpreted them as they were able This Papias also has quoted authorities taken out of the First Epistle of John and likewise out of the former Epistle of Peter He has set down also another relation about a woman who was accused of many crimes before the Lord which relation is contained in the Gospel according to the Hebrews And thus much we have usefully and diligently observed and added to those things which before we had set down THE FOURTH BOOK OF THE Ecclesiastical History of EVSEBIUS PAMPHILUS CHAP. I. Who were the Bishops of the Roman and Alexandrian Churches in the Reign of Trajane ABout the twelfth year of Trajan's Empire Cerdo the Bishop of the Alexandrian Church whom we a little before mentioned departed this life and Primus the fourth from the Apostles was elected to the publick charge of that Church At the same time also Evarestus having finished his eighth year Alexander undertook the Bishoprick of Rome who was the fifth in succession from Peter and Paul CHAP. II. What the Jews suffered in this Emperours time MOreover the Doctrine and Church of our Saviour flourishing daily increased more and more but the calamities of the Jews were augmented by continual mischiefs following one upon another For the Emperour entring now upon the eighteenth year of his Reign there arose again a commotion of the Jews which destroyed a very great number of them For both at Alexandria and over all the rest of Egypt and moreover throughout Cyrene they being stirred up as it were by some violent and contentious spirit raised Sedition against the Greeks and Gentiles with whom they dwelt And they increasing the Faction very much on the ensuing year enkindled a great War Lupus was at that time Governour of all Egypt Moreover it happened that in the first encounter they were too hard for the Greeks who flying to Alexandria took the Jews that were in the City alive and slew them But those Jews who inhabited Cyrene being frustrated of assistance in the war from them persisted to infest and destroy the countrey of Egypt and all its Prefectures by pillages and robberies one Lucuas being their Leader Against whom the Emperour sent Marcius Turbo with horse and foot and also with Navall forces he in many ingagements having made the war against them long and tedious destroyed many Myriads of Jews not onely of those of Cyrene but also of those of Egypt who flockt together to give assistance to their King Lucuas But the Emperour suspecting that those Jews in Mesopotamia would also set upon the inhabitants there commanded Lusius Quiet us to clear that Province of them Who ingaging with them destroyed a very great number of them that dwelt there for which successfull piece of service he was appointed Deputy of Judea by the Emperour And thus much those heathens who committed to writing the transactions of those times doe almost in the very same words relate CHAP. III. Who in the time of Adrian wrote Apologies in defence of the Faith WHen Trajan had held the Empire twenty years compleat excepting six months Aelius Adrianus succeeded in the Government To whom Quadratus dedicated and presented a book wherein he had comprized an Apology for our Religion because certain malicious men endeavoured to molest the Christians This work is still extant amongst many of the brethren and we also have it From which book may be seen perspicuous evidences of the man's understanding and of his truely Apostolical faith and sound doctrine The same Writer makes his own antiquity sufficiently evident by what he relates in these very words The works of our Saviour were always conspicuous for they were true Those that were healed such as were raised from the dead did not onely appear after they were healed and raised but also were afterwards seen of all and that not onely whilest our Saviour was conversant upon earth but also after he was gone they continued alive a great while in so much that some of them survived even to our times Such a person indeed was Quadratus Aristides also a faithfull man of that Religion profest by us left in like manner as Quadratus did an Apologie for
the faith dedicated to Adrian And this mans book is to this day preserved by many persons CHAP. IV. Who were ennobled with the Title of Bishops over the Roman and Alexandrian Churches in this Emperours time IN the third year of Adrians Empire Alexander the Bishop of Rome died having compleated the tenth year of his administration Xystus was successour to him and about that time Primus dying in the twelfth year of his Presidency over the Alexandrian Church Justus succeeded him CHAP. V. Who were Bishops of Jerusalem from our Saviour even to these times MOreover the space of time which the Bishops of Jerusalem spent in their Presidency over that See I could in no wise find preserved in writing For as report says they were very short lived But thus much I have been informed of from old records that unto the Siege of the Jews in Adrian's time there were in number fifteen successions of Bishops there all whom they say were by birth Hebrews who had sincerely embraced the knowledge of Christ in so much that by those who were then able to give judgment as to such matters they were approved to be worthy of the Episcopal Office For that whole Church at Jerusalem was made up of believing Jews who had continued steadfast in the faith from the Apostles times even to the then Siege wherein the Jews revolting again from the Romans were vanquished and destroyed by no small wars The Bishops therefore that were of the circumcision then ceasing it will be now requisite to give a catalogue of them in their order from first to last The first therefore was James called the brother of the Lord after him the second was Simeon the third Justus the fourth Zaccheus the fifth Tobias the sixth Benjamin the seventh John the eighth Matthias the ninth Philip the tenth Seneca the eleventh Justus the twelfth Levi the thirteenth Ephres the fourteenth Joseph the fifteenth and last Judas And thus many were the Bishops of the City of Jerusalem from the Apostles to this time we are now treating of all which were of the Circumcision But now Adrian being in the twelfth year of his Empire Telesphorus the seventh from the Apostles succeeded Xystus who had compleated the tenth year of his Episcopal Office over the Romans and within a years space and some months Eumenes the sixth in order succeeded in the Presidency over the Alexandrian Church his immediate predecessour there having sate eleven years CHAP. VI. The last Siege of the Jews in the time of Adrian BUt when the rebellion of the Jews again increased exceedingly Rufus the president of Judea having had auxiliary forces sent him from the Emperour marched out against them and making use of their madness and desperation as an occasion of his sparing none he slew Myriads together both of men women and children and by the Law of war reduced their country to servitude and subjection to the Romans The Leader of the Jews at that time was by name Barchochebas a name indeed that signifies a Star but otherwise he was a man that was a murderer and a robber who by reason of his name did monstrously pretend to his followers being slaves that he was a star come down from heaven to enlighten them who were now oppressed with servitude But the war growing sharp in the eighteenth year of Adrian's Empire at the City Betthera which was the best fortified place and not far distant from Jerusalem and the Siege continuing a long time the innovatours also having been utterly destroyed by famine and thirst and the authour of this their madness undergone condigne punishment from that time that whole Nation was altogether interdicted to enter into the country about Jerusalem the Law Edict and Sanctions of Adrian having commanded them that they should not so much as from a far off behold their paternal soyle Ariston of Pella relates this Thus the City being made destitute of the Jewish Nation and wholly cleared of its old inhabitants was possessed by forreigners that dwelt there and afterwards made a Roman City and changing its name was in honour of the Emperour Aelius Adrianus called Aelia And when there was a Church there gathered of the Nations that dwelt in it Mark was the first who after the Bishops of the circumcision undertook the publick administration of matters there CHAP. VII Who at that time were the Authours of false doctrine NOw the Churches throughout the whole world shining like most bright stars and the faith in our Saviour and Lord Jesus Christ flourishing among all mankind the Devil that hater of good as being always the enemy of truth and most malicious impugner of mans salvation using all his arts and stratagems against the Church at first armed himself against it with outward persecutions But then afterwards being excluded from them he made his assaults by other methods making use of evil men and Impostours as being the pernitious instruments for destroying of souls and ministers of perdition devising all ways whereby these impostours and deceivers cloathing themselves with the title of our Religion might both lead into the Pit of destruction those of the Faithfull whom they had enticed to themselves and also divert such as were unskilfull in the Faith from the way that leads to the comfortable Word by such means as they attempted to put in practise From that Menander therefore whom we a little before manifested to have been the successour of Simon there was hatcht a Serpentine breed double mouthed as it were and double headed which constituted the Founders of two different and disagreeing Heresies Saturninus by birth an Antiochian and Basilides an Alexandrian whereof the former in Syria the other in Egypt set up Schools of most detestable Heresies Moreover Irenaeus makes it manifest that Saturninus feigned mostly the same things that Menander did but that Basilides under a pretext of more mystical matters most mightily enlarged his inventions forming monstrous and fabulous fictions for the making up of his impious Heresie There being many Ecclesiastical men therefore who at that time were defenders of the Truth and eloquent maintainers of the Apostolical and Ecclesiastical doctrine some of them forthwith comprized in writing explanatory accounts of the fore-manifested Heresies which they left as cautions and preventions to posterity of which there is come to our hands a most strenuous confutation of Basilides of Agrippa Castor's a most eminent Writer in those times wherein he discovers the horrible imposture of the man disclosing therefore his secrets he says that he made four and twenty books upon the Gospel and that he counterfeited for himself Prophets named by him Barcabbas and Barcoph and some others who never were in being and that he gave them barbarous names to astonish those who were admirers of such things and that he taught that it was a thing indifferent to taste of meats offered to Idols and that in times of persecutions those did
after this manner CHAP. IX The Rescript of Adrian that we Christians should not be unjustly prosecuted TO Minutius Fundanus I received a letter written to me from that eminent person Serennius Granianus your predecessour Indeed this business a I judge is not to be passed by undiscussed least both the Christians be molested and also an occasion of doing mischief given to Sycophants Wherefore if the men of your Province can by a due way of complaint openly charge the Christians with any accusation and so doe it as that they appear and answer it before the seat of judicature let them make it their business onely to take such a course as this against them but let them not use tumultuous outcries and clamours For it s most requisite if any person preferr's a complaint that you should have the cognisance of the matter If therefore any one does accuse them and make out that they doe any thing contrary to the Laws doe you give sentence according to the nature of the offence But if it be certain that any does frame an accusation meerly out of a malicious detraction doe you determine according to the heinousness of the crime and take care that due punishment be inflicted on him And thus much concerning the Rescript of Adrian CHAP. X. Who in the Reign of Antoninus were Bishops of the Roman and Alexandrian Sees BUt Adrian having paid the dues of nature after he had reigned one and twenty years Antoninus surnamed Pius succeeded in the Roman Empire In whose first year Telesphorus departing this life in the eleventh year of his presidency Hyginus assumed the Episcopal Government of the Roman Church Moreover Irenaeus relates that Telesphorus ended his life with a glorious Martyrdom manifesting in the same place that in the times of the aforesaid Hyginus Bishop of the Romans flourished at Rome both Valentinus the introducer of his own Heresie and also Cerdo the Founder of the errour of the Marcionites his words are these CHAP. XI Concerning those who were Arch-Hereticks in these times FOr Valentinus came to Rome when Hyginus was Bishop there but he flourisht in the times of Pius and continued to those of Anicetus Cerdo also who was master to Marcion flourisht in the times of Hyginus who was the ninth Bishop he went into the Church and openly confessing his errour so continued at Rome sometimes teaching privately other while again acknowledging his errour but being now and then reprehended for his impious doctrine he withdrew himself from the assembly of of the brethren Thus far Irenaus in his third book against Heresies Moreover in his first book he again says this concerning Cerdo But one Cerdo deriving the original of his errours from the Tenets of Simon came to Rome in the times of Hyginus who was the ninth that in the Episcopal succession from the Apostles had that See and taught that that God who was Preacht under the Law and by the Prophets is not the father of our Lord Jesus Christ For the one is known the other unknown the one is just the other good Marcion of Pontus an impudent blasphemer succeeding him did mightily propagate that opinion But the same Irenaus having sounded the bottom of that immense depth of matter full of various errours which Valentinus had put together does fully discover the secret and occult deceit and wickedness that like a Serpent lurking in its hole lies hid within him Moreover he says there was at the same time another person by name Mark who was most expert at Magical delusions and further he declares their prophane rites of initiation and their most detestable mysteries in these very words For some of them prepare a nuptial-bed and perform a secret ceremony by pronouncing some words over such as are to be initiated and a marriage they say thus made by them is spiritual and conformable to the celestial nuptials But others of them bring those that are to be initiated to the water and dipping them use this form of words In the name of the unknown Father of all In the truth the Mother of all In Him who descended upon Jesus Another sort of them pronounce Hebrew names to put those that are to be initiated into the greater consternation But Hyginus dying after he had been Bishop four years Pius undertook the Government of the Roman Church Moreover at Alexandria Mark was chosen Pastour Eumenes having sat there thirteen years compleat Which Mark dying after he had presided there ten years Celadion assumed the Government of the Alexandrian Church and at Rome Pius departing this life in the fifteenth year of his presidency Anicetus was preferred to that See In whose time Hegesippus relates that he himself came to Rome and continued there untill Eleutherus was made Bishop But at that time flourished Justin and was singularly eminent one that in a Philosophical habit was an assertour of the Divine Word and earnestly contended for the Faith in his writings who in the book he wrote against Marcion mentions the man to be alive at that time when he compiled that work His words are these And one Marcion of Pontus who now at this time teacheth his followers and instructs them to believe there is another God greater than him that made the world This man also assisted by devils hath perswaded many throughout the world to speak blasphemy to deny the Maker of the universe to be the Father of Christ and to affirm there is another greater than he that made it And all their followers as we said are called Christians after the same manner as the name of Philosophers derived from Philosophie is in common given to all that profess it though they differ as to their Sects and Opinions To this he adds further saying We have compiled a book against all the Heresies that ever were which if you be willing to read it we will deliver to you The same Justin having wrote many elaborate works against the Heathens dedicated also some other books containing an Apology for our faith to the Emperour Antoninus surnamed Pius and to the Roman Senate For he dwelt at Rome But in his Apologie he makes known himself who and whence he was in these words CHAP. XII Concerning Justin's Apologie to Antoninus TO the Emperour Titus Aelius Hadrianus Antoninus Pius Caesar Augustus and to Verissimus his son the Philosopher and to Lucius By Nature son of Caesar the Philosopher but by Adoption son to Pius the lover of Learning To the sacred Senate also and people of Rome I Justin the son of Priscus the Grandchild of Bacchius who were of Flavia Neapolis a City of Syria-Palestine make my Request and Petition in behalf of those men being my self one of them who are unjustly hated and most injuriously treated by all mankind And the same Emperour being addrest too by other brethren Inhabitants of Asia who were vexed with all manner of molestations by the men of their own Province voutsafed
containing some short notes concerning the soul wherein he proposes divers questions pertinent to the explication of that Subject and produces the opinions of the Philosophers among the Gentiles which he promiseth to confute and to set forth his own opinion thereof in another work of his He also composed a Dialogue against the Jews being a conference which he had at the City of Ephesus with one Trypho the most famous person amongst the Jews at that time In which book he manifests after what manner divine grace incited him to embrace the doctrine of the true faith and with what sedulous earnestness he before that set himself about the study of Philosophy also with how great an ardency of mind he was laborious in finding out the truth Moreover in the same book he relates concerning the Jews how that they formed treacherous plots and contrivances against the doctrine of Christ and useth these express words to Trypho So far were you from a repentance of your impious doings that you chose out some men fit for such a design and at that time sent them forth from Jerusalem over the whole world to publish this that there was an impious Sect called Christians sprung up and to divulge the same reproaches which all those that are ignorant of our Religion doe now fasten upon us so that you are not onely the authours of your own wickedness and errour but also give the sole occasion thereof to all other men He says also in the same work that the gifts of Prophecy even in his time shone forth upon the Church Moreover he has mentioned the Revelation of John and says expresly 't was written by that Apostle Also he recites severall testimonies of the Prophets which in his dispute with Trypho he evinces were cut out of the Bible by the Jews Several other works also of his are extant among many of our Christian brethren Further the Books of this person were so highly esteemed by the Antients that Irenaeus quotes some expressions of his partly in his fourth book against Heresies where he produces these words of his And Justin â—ays well in his book against Marcion I would not have credited the Lord himself if he had Preached any other God than him who was the Maker of the world and partly in his fifth book of the same work where he quotes these words of his It was well spoken of Justin to wit that before the coming of our Lord Satan never durst blaspheme God because till then he did not certainly know his own condemnation And let thus much be here necessarily said by us to incite such as are lovers of learning to have an high esteem for and accurately to read over his books Thus far concerning Justin. CHAP. XIX Who in the Reign of Verus presided over the Churches of Rome and Alexandria NOw the foresaid Emperour being in the eighth year of his Reign Anicetus having compleated the eleventh year of his Episcopal dignity over the Roman Church was succeeded by Soter And moreover Celadion having presided fourteen years over the Church at Alexandria Agrippinus was his successour in that See CHAP. XX. Who then Governed the Church of Antioch AT that time also Theophilus the sixth from the Apostles flourisht in his Presidency over the Church at Antioch for Cornelius successour to Heros was the fourth that presided there after whom Eros in the fifth remove from the Apostles succeeded in that Episcopal See CHAP. XXI Concerning the Ecclesiastical Writers who flourisht in that Age. IN those times Hegesippus flourisht in the Church of whom we have made frequent mention in the foregoing book and Dionysius Bishop of the Corinthians also one Pinytus Bishop of the Cretians Moreover Philippus Appollinaris and Melito Musanus also and Modestus and lastly Irenaeus All which persons wrote books that are come to our hands containing the sound doctrine and true faith delivered by the Apostles CHAP. XXII Concerning Hegesippus and those he makes mention of MOreover Hegesippus in his five books of Historicall memorials which are come to our hands has leâ—t a most full and compleat account of his own faith and opinion Wherein he declareth that travelling as far as Rome he discourst with many Bishops and from them all heard one and the same doctrine You may please to hear him after some words of his concerning the Epistle of Clemens to the Corinthians continuing his discourse thus And the Corinthian Church continued in the true faith untill Primus came to be Bishop there with whom I had some discourse in my voyage to Rome and was conversant with the Corinthians a sufficient time wherein we received mutual refreshment from the true faith But arriving at Rome I staied there till Anicetus's time whose Deacon Eleutherus then was after Anicetus succeeded Soter and next to him Elutherus Now in every succession of Bishops and throughout each City the doctrine is conformable to what the Law the Prophets and our Lord Preach't And the same Authour subjoines an account of the Heresies which were broacht in his age in these words And after James the Just had suffered Martyrdom as the Lord had also for the preaching of his doctrine Simeon the son of Cleophas which Cleophas was Uncle by the mothers side to our Saviour was constituted Bishop in his room whom all preferred to be second Bishop there because he was the Lords Cousingerman by the mothers side Upon which account that Church was stiled a Virgin for it was not hitherto corrupted with vain opinions Thebuthis because he was not made a Bishop was the first that began to vitiate it This man was one of those that took his rise from the seven Sects which were amongst the Jewish people of which Simon was another from whom the Symoniâ—ns and Cleobius from whom the Cleobians and Dositheus from whom the Dositheans and Gortheus from whom the Gortheans and Masbotheus from whom the Masbotheans had their denomination from these also came the Menandrians and the Marcionists and the Cartocratians and the Valentinians and the Basilidians and the Saturnilians each of which men in particular was an introducer of his own opinion From these came the false Christs the false-Prophets and the false-Apostles who rent asunder the Unity of the Church by their corrupt opinions brought in against God and his Christ. Moreover the same Writer gives an account of the Heresies which were heretofore amongst the Jews in these words There were divers Sects and Opinions in the Circumcision among the children of Israel which were opposite both to the tribe of Judah and also to Christ to wit the Essaeans the Galilaeans the Hemerobaptists the Masbotheans the Samaritâ—s the Sadducees and the Pharisees And he writes many other things of which we have partly made mention before and inserted his relations in their proper and opportune places and times Also he produces several passages out of the Gospel according to the Hebrews out
about the word of God you have often requested me to make you some short Collections and excerptions both out of the Law and the Prophets about those things that belong to our Saviour and all the Articles of our Faith and moreover you being very desirous to have an accurate account of the books of the Old Testament how many they are in number and in what order they were written I have made it my business to doe all this and to satisfie your desire herein For I well know with what an ardour of faith you are enflamed and how earnest your desires are after knowledge and that by reason of your love of God you greatly prefer these before all other things striving earnestly to obtain eternal salvation When therefore I travelled into the East and came into that Countrey where these things were heretofore Preacht and done I made an accurate inquiry about the books of the Old Testament a Catalogue whereof I have herewith sent you Their names are these The five books of Moses to wit Genesis Exodus Leviticus Numbers Deuteronomie Joshua Judges Ruth the four books of the Kings the two books of the Chronicles the Psalms of David the Proverbs of Solomon which is also called the book of Wisdom Ecclesiastes the song of Solomon Job the prophecies of Esaiah and Jeremiah one book of the twelve minor Prophets Daniel Ezechiel Esdras Out of these I have made some short Collections which I have divided into six books But thus much concerning the writings of Melito CHAP. XXVII Concerning Apollinaris Bishop of the Hierapolitane Church ALthough several books written by Apollinaris are extant among many men yet these onely of his are come to our knowledge to wit His Apology to the foresaid Emperour his five books against the Gentiles his two books concerning truth and his two books against the Jews Also those books he wrote afterwards against the Heresie of the Cataphrygians which not long after occasioned great distâ—â—bances but at that time it began to make its first appearance Montanus with his false Prophets then laying the foundation of his Errour And this is what we had to say concerning Apollinaris CHAP. XXVIII Concerning Musanus and his Writings THere is extant of Musanus's whom we mentioned a little before a most sharp piece written by him to some brethren who turned to the Heresie of the Encratitae which then first sprang up and introduced â— new and most pernicious false opinion into the world Tatianus as report says was the Authour of this Heresie CHAP. XXIX Concerning Tatianus and his Heresie VVE mean that Tatianus whose words we quoted a little before treating concerning the admirable Justin who we told you was a disciple of that Martyr's Irenaeus evidences this in his first book against Heresies where he writes thus concerning this Tatianus and his Heresie From Saturninus and Marcion sprang those Hereticks called Encratitae who taught that marriage was unlawfull rejecting that Primitive institution of God and tacitely accused him because he created Male and Female for the propagation of Mankind They were assertours also of an abstinence from the eating those things that as they termed them had life shewing hereby their ingratitude towards God who Created all things They deny likewise that the first man was saved And this is a Tenet lately invented amongst them of which impious assertion one Tatianus was the first broacher Who having been an Auditour of Justin as long as he converst with him disclosed no such false opinions but after his Martyrdom he revolted from the Church and being arrogant and puâ—â— up with the conceit of his being an Ecclesiastical Doctour as if he were better then any body else he was the composer of a new form of Doctrine of his own making inventing stories about invisible ages in the same manner as Valentinus did and asserting with Marcion and Saturninus that Matrimony was nothing less than corruption and whoredom and framing some new arguments to disprove the Salvation of Adam Thus far Irenaeus concerning the Heresie of the Encratitâ— which then was broacht But not long after one whose name was Severus did consolidate and strengthen the foresaid Heresie and so was the occasion that the followers of that Sect were called by reason of his name Severiani They approve indeed of the Law the Prophets and the Gospels expounding the sentences of holy Scripture according to a peculiar sense and meaning of their own but they speak reproachfully of the Apostle Paul and reject his Epistles neither doe they admit of the Acts of the Apostles But Tatianus their first founder put together a confused heap of collections extracted out of the four Gospels which he entitled a Diaâ—â—ssarωn i. e. a Gospel made up of the four Gospels which book is at this time extant in the hands of some men They say also that he was so audacious as to alter some sayings of the Apostle Pauls and to express them in more elegant terms undertaking to correct the composition and order of his phrase He left a very great number of books among which his book against the Grecians is look't upon to be an excellent piece and is commended by most men in which work giving an account of the series of times in the former ages of the world he has made it evident that Moses and the Prophets amongst the Hebrews were much more antient than all the famous men amongst the Grecians Indeed that book of his seems to be the best and most usefull piece of all his writings But thus far concerning these things CHAP. XXX Concerning Bardesanes the Syrian and those books of his that are extant FUrther in the Reign of the same Emperour when Heresies were numerous in Mesopotamia one Bardesanes a most eloquent man in the Syrian tongue and an excellent disputant wrote some Dialogues against Marcion and several others who were Authours and assertors of different Opinions which he publisht in his own country language as also many other works which his Scholars for he had very many Auditours and was a powerful maintainer of our faith translated out of the Syriack into the Grecian language Amongst which is his Dialogue concerning Fate written to Antoninus an incomparable piece 'T is said he wrote several other Tracts upon occasion of the persecution at that time raised against us This man was at first a follower of Valentinus's but having mislik't that Heresie and confuted many of the fabulous Tenets of the founder thereof he was satisfied in himself that he had turned to a truer opinion but notwithstanding he did not wholly clear himself of the filth of his ancient Heresie Moreover at the same time Soter Bishop of the Roman Church departed this life The End of the Fourth Book of the ECCLESIASTICAL HISTORY THE FIFTH BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS The PREFACE MOreover Soter Bishop of the Roman Church having presided there eight years ended his life
after this manner This their stubborn contention therefore against the Church and this New Heretical separation from it had this original There is said to be a certain Village in that Mysia which borders upon Phrygia called by the name of Ardaba There they say one of those who had newly embraced the Faith by name Montanus when Gratus was Proconsul of Asia by reason of his immoderate desire after and love for the chief place gave the adversary an entrance into himself and was filled with the devil and being on a suddain possest with a â—urious and frantick temper of mind became perfectly mad and began to utter strange and barbarous expressions foretelling what was to come a thing which is contrary to the order and institution of the Church received from antient tradition and propagated by a continued succession Now of those who at that time were at the hearing of his counterfeited expressions some with indignation rebuked him as being moved by and possest with a devil and a spirit of errour and as being a disturber of the multitude they prohibited him also to speak for they were mindfull of the Lords premonition and his menaces whereby we are commanded with vigilancy to beware of the coming of false Prophets But others as if they had been inspired by the Holy Ghost and with the gift of Prophecy conceiving also very high thoughts of themselves and being unmindfull of the Lords premonition provoked that infatuating flattering and seducing spirit to speak and being enticed and deceived by it forbad it should any more be silenâ—'t By this art or rather by this method of subtilty and mischief the devil plotted destruction against those who were disobedient to the Lords premonition and being undeservedly honoured by them he excited and enkindled their minds which had forsaken the true Faith For he stirred up two other women and filled them with a counterfeit spirit so that they like the fore-mentioned person uttered extravagant foolish and strange expressions and those who delighted in and boasted of that matter that spirit pronounced blessed and puft them up with the greatness of the promises Sometimes also making use of conjecturall and credible arguments he condemned them publickly that so he might also seem a reproving Spirit Those few who were deceived were Phrygians But this insolent spirit taught them to revile the whole Church under heaven because this spirit of false Prophecy received neither honour from nor found any way of entrance into it For when the faithfull throughout Asia had met often and in many places of Asia upon this account and had inquired into this new doctrine and determined it to be prophane and rejected this Heresie they were expelled out of the Church and interdicted communion with the Faithfull Having related thus much in the beginning of his work and subjoyned throughout that whole book a confutation of their errour in his second book he says these words concerning the death of the forementioned persons Whereas therefore they have termed us the Murderers of the Prophets because we have not admitted of their prattling and lying Prophets for these they say are those whom the Lord promised to send his people let them answer us for God's sake is there any one of those most excellent who even from Montanus and his women began to speak that hath been persecuted by the Jews or slain by the impious not one Is there any one of them who has been apprehended and crucified for the name of Christ None at all Neither hath any of their women been scourged in the Synagogues of the Jews or stoned not one of them any where or in any wise yea Montanus and Maximilla are said to have dyed another manner of death For t is famed both these persons incited thereto by that furious spirit hanged themselves not together but each of them at the time of their death as t is strongly reported And so they dyed and put an end to their lives after the same manner that the traitour Judas did In like manner also common â—ame says that that admirable fellow Theodotus who was as it were the first Procuratour of that they stiled their Prophecie was possest with a false ecâ—tasie of mind as if at some time or other he should be lifted up and assumed â—nto heaven and that having given himself wholly up into the power of that spirit of errour he was thrown into the air by him and dyed miserably 'T is said indeed that this thing was thus done but in as much as we saw it not we doe not suppose O Macarius that we certainly know any thing hereof For peradventure Montanus Theodotus and the foresaid woman dyed after this manner perhaps they did not so die Again in the same book he says the holy Bishops of that time did attempt to confute the spirit which was in Maximilla but were prohibited by others to wit those that were favourers of that spirit He writes thus And let not the spirit in Maximilla say to me as 't is related in the same book of Asterius Urbanus I am driven as a wolf from the sheep I am not a wolf I am the Word the Spirit and the Power but let him evidently manifest and prove that Power in the Spirit and let him by that Spirit compell those that were then present to confess that they tried and conferred with that babling spirit I mean those approved men and Bishops Zoticus of the Town Comanes and Julianus of Apamea whose mouths Themison and those of his party having stopped would not suffer that lying spirit to be reproved by them Again in the same book having interposed some words to confute the false Prophecies of Maximilla he evidences both the time when he wrote these things and also mentions her predictions wherein she had foretold there should be Wars and Commotions the falsehood of which predictions he reprehends in these words And has not this lie been already made apparently manifest For to this day 't is more than thirteen years since this woman died and yet there has not been either a particular or an universal war in the world Yea rather by the mercy of God the Christians have had a firm and lasting peace And thus much out of his second book Out of the third I will also add some few words where he says thus to those who boasted that many even of their party had suffered as Martyrs When therefore they can return no answer having been confuted in all passages we have mentioned they endeavour to flee to the Martyrs saying they have many Martyrs and that is a certain and undoubted evidence of that power by them called the Prophetick spirit But this in my judgment is much more untrue For some followers of other Heresies doe boast they have many Martyrs and yet we shall not I think upon this account embrace their opinion nor confess they have the truth amongst them Those also
he was either sitting or standing should he have heard such words as these And this may be manifested from those Epistles of his which he wrote either to the neighbouring Churches to confirm them or to some brethren to admonish and exhort them Thus far Irenaeus CHAP. XXI How Apollonius suffered Martyrdom at Rome AT the same time of Commodus's Empire our affairs were converted into a quiet and sedate posture peace by the divine grace encompassing the Churches throughout the whole world In which interim the saving Word of God allured very many of all sorts of men to the religious worship of the universal God So that now many of those at Rome who were very eminent both for riches and descent did together with their whole housholds and families betake themselves to the attaining of salvation But this could not be born with by the envious devil that hater of good being by nature malicious Therefore he arms himself again inventing various Stratagems against us At the City Rome therefore he brings before the judgement seat Apollonius a man who was at that time one of the faithfull and very eminent for his Learning and Philosophy having stirred up one of his ministers who was fit for such a wicked enterprize to accuse this person Now this wretch having undertaken this accusation in an unseasonable time for according to the Imperial Edict the informers against those that were Christians were to be put to death had his legs forthwith broken and was put to death Perennis the Judge having pronounc't this sentence against him but the Martyr most beloved by God after the Judge had earnestly beseeched him by many entreaties and requested him to render an account of his Faith before the Senate having made a most elegant defence before them all for the faith he profest was as it were by a decree of the Senate condemn'd to undergoe a capital punishment For by an ancient Law 't was establisht amongst them that those Christians who were once accused before the judgment-seat should in no wise be dismist unless they receded from their opinion Moreover he that is desirous to know Apollonius's speeches before the Judge and the answers he made to the interrogatories of Perennis the oration also which he spoke before the Senate in defence of our faith may see them in our collection of the sufferings of the antient Martyrs CHAP. XXII What Bishops flourisht at that time MOreover in the tenth year of Commodus's Reign Eleutherus having executed the Episcopal office thirteen years was succeeded by Victor In the same year also Julianus having compleated his tenth year Demetrius undertook the Government of the Churches at Alexandria At the same time likewise Serapion whom we spake of a little before flourisht being the eighth Bishop from the Apostles of the Antiochian Church At Caesarea in Palestine presided Theophilus and in like manner Narcissus whom we made mention of before at that time had the publick charge over the Church at Jerusalem At Corinth in Achaia Bacchyllus was then the Bishop and at the Church of Ephesus Polycrates Many others 't is likely besides these were eminent at that time but we at it was meet have onely recounted their names by whose writings the doctrine of the true faith has been derived down to us CHAP. XXIII Concerning the Question then moved about Easter AT the same time no small controversie being raised because the Churches of all Asia supposed as from a more antient tradition that the fourteenth day of the Moon ought to be observed as the salutary feast of Easter to wit the same day whereon the Jews were commanded to kill the Lamb and that they ought always on that day whatever day of the week it should happen to be to put an end to their fastings when as notwithstanding 't was not the usage of the Churches over the rest of the world to doe after this manner which usage being received from Apostolick tradition and still prevalent they observed to wit that they ought not to put an end to their fastings on any other day save that of the resurrection of our Saviour upon this account Synods and assemblies of Bishops were convened And all of them with one consent did by their letters inform the Brethren every where of the Ecclesiastick decree to wit that the Mystery of our Lords resurrection should never be celebrated on any other day but Sunday and that on that day onely we should observe to conclude the Fasts before Easter There is at this time extant the Epistle of those who then were assembled in Palestine over whom Theophilus Bishop of the Church in Caesarea and Narcissus Bishop of Jerusalem presided In like manner another Epistle of those Assembled at Rome concerning the same question having Victor the Bishops name prefixt to it also another of those Bishops in Pontus over whom Palmas as being the most antient presided Also an Epistle of the Churches in Gallia which Irenaeus had the oversight of Moreover of those in Osdroëna and the Cities there and a private Letter of Bacchyllus's Bishop of the Corinthian Church of many others also all which having uttered one and the same opinion and sentiment proposed the same judgment and this we have mentioned was their onely definitive determination CHAP. XXIV Concerning the disagreement of the Churches throughout Asia OVer those Bishops in Asia who stifly maintained they ought to observe the antient usage heretofore delivered to them presided Polycrates Who in the Epistle he wrote to Victor and the Roman Church declares the tradition derived down to his own times in these words We therefore observe the true and genuine day having neither added any thing to nor taken any thing from the uninterrupted usage delivered to us For in Asia the great lights are dead who shall be raised again in the day of the Lords Advent wherein he shall come with glory from heaven and raise up all his Saints I mean Philip one of the 12 Apostles who died at Hierapolis and his two daughters who continued Virgins to the end of their lives also his other daughter having whilest she lived been inspired by the holy Ghost died at Ephesus And moreover John who leaned on the Lords breast and was a Priest wearing a plate of Gold and was a Martyr and a Doctor this John I say died at Ephesus Moreover also Polycarp Bishop at Smyrna and Martyr and Thraseas of Eusmema Bishop and Martyr who died at Smyrna What need we mention Sagaris Bishop and Martyr who died at Laodicea And moreover Papirius of Blessed memory and Melito the Eunuch who in all things was directed by the suggestion of the holy Spirit who lies at Sardis expecting the Lords coming to visit him from heaven when he shall be raised from the dead All these kept the day of Easter on the
father's estate having been confiscate he was brought into extream want of necessary subsistance together with his relations but God thought him worthy of his providence And he obtains entertainment and rest from a woman who was very rich in respect of her estate and very eminent otherways Moreover who carefully ministred to a very famous man one of that Heretical Sect then at Alexandria but by birth an Antiochian Him the foresaid woman having adopted for her son kept him with her and shew'd kindness to him in a most especial manner But Origen though forc'd to converse with the said Heretick yet from that time shew'd powerfull proofs of his sound Opinion concerning the Faith For when great multitudes of people not onely Hereticks but also them of our Religion flock'd to Paul for this was the mans name because he seem'd to be a person of great eloquence Origen could never be induced to assist him in prayer always from a child observing the Cannon of the Church and abominating the doctrines of Heresies as he himself in express words somewhere says and having been educated in the Greek learning by his father at first after his death he devoted himself wholly and more earnestly to the study of the Liberal Sciences so that he was furnished with an indifferent skill in the Art of Grammar and having profest this Art soon after his father's death he got plenty of necessaries considering the age he was then of CHAP. III. How Origen being very young Preach't the word of Christ. WHilest he yet applied himself to his School as he in his Writings recordeth no one residing at Alexandria to teach the Principles of Christianity but all being driven away by the threatning persecution some of the Heathens resorted to him to hear the word of God Of which number he notes Plutarchus to have been the first who when he had lived a virtuous secular life was crown'd with divine Martyrdom The second was Heraclas Plutarchus's brother who having under him shew'd many instances of a Philosophical and severe course of life was honour'd with the Bishoprick of Alexandria after Demetrius He was now in the eighteenth year of his age when he was master of the Catechetical School in which he made great proficiency in the persecutions during the time of Aquila's Prefecture over Alexandria At which time he purchas'd to himself a famous name amongst all them who were well affected towards the Faith for the singular friendship and alacrity which he shew'd to all the holy Martyrs known and unknown For he convers'd not onely with such as were in bonds nor with them who had been examined untill their last sentence but with those blessed Martyrs also who after that was pronounc't were led to Execution making use of great boldness he went to meet dangers so that the furious multitude of the Heathens standing round were frequently not far from stoning of him when he boldly came forth and with great freeness of speech communed with the Martyrs and kissed them had not he once miraculously escap'd having the Right-hand of God for his assistance The same divine and heavenly Grace at other times again and again so that t is impossible to say how often preserv'd him from them who then lay'd wait for him because of his exceeding cheerfulness and confidence in Preaching the doctrine of Christ Indeed so great was the hostility of the Infidells against him because such multitudes were instructed by him in the things which appertain to the holy faith that having made a concourse they set Souldiers to watch about the house in which he abode And the Persecution against him waxed so hot daily that all the whole City of Alexandria could no longer secure him he removes indeed from house to house but is driven from all places because of the multitude which through him were made Proselytes to the Divine Doctrine For his common actions contain'd the most admirable Rules of the truest Philosophy indeed as the common saying is such as his doctrine was such was his manner of life and such as his manner of life was such he demonstrated his doctrine to be by this means especially together with the Divine power assisting him he induced many to a zealous imitation of him But when he saw many Scholars now flocking to him the exercise of Catechising being committed solely to him by Demetrius who was Bishop of the Church supposing the teaching of Grammar disagreeable to his studies in divine Learning he forthwith breaks off his Grammar School as unprofitable and contrary to the Sacred learning Then entring into a prudent consideration with himself how he might not stand in need of assistance from others he sold all the Volumes he had of Antient Heathen Writers which were most elaborately compil'd and was content with four oboli a day that were brought him by the buyer For many years he persevered in this Philosophical course of life depriving himself of all matter which might nourish youthfull lusts both undergoing no small labour of severe exercise in the day-time and also assigning to himself the greater part of the night for his study in the holy Scriptures patiently persevering in the most Philosophical life imaginable Somtimes he inur'd himself to the exercises of fasting at other times to houres measur'd out for his repose which he would by no means enjoy upon a bed but made it his business to take it on the bare ground for he thought those Evangelical Words of our Saviour ought most especially to be observ'd which exhort us not to have two coats nor to wear shoes nor to be sollicitous about the cares of the time to come Moreover with a courage far greater then his age he patiently endur'd both cold and nakedness and came to that height and extremity of want that he made those of his acquaintance admire exceedingly And he caus'd grief in many who entreated him that they might communicate of their estates to him because they saw him bring such labours on himself for the Gospel's sake but he remitted nothing of his patience 'T is reported he walk'd upon the ground barefoot many years in no wise wearing any shoes And also for many years he abstained from the use of wine and from all other things except necessary sustenance so that now he fell into a great danger of spoiling and turning his stomach He deservedly excited most of his Scholars to imitate him shewing them who look'd upon him such examples of a Philosophical life Insomuch that now not onely the vulgar unbelieving Heathens but also they who were learned Philosophers were through him brought to submit themselves to his doctrine And it came to pass that they who receiv'd by him in the bottom of their hearts sincerely the faith of the Gospel were famous in the time of the then Persecution so that some of them after apprehension finished their lives by Martyrdom CHAP. IV. How many of
Asclepiades succeeded in the Bishoprick of the Church of Antiochia And he also was famous for his confessions in the time of Persecution Alexander also makes mention of his consecration writing thus to the Antiochians Alexander the servant and prisoner of Jesus Christ sendeth greeting in the Lord to the Blessed Church of the Antiochians The Lord made my bonds easie and light in the time of my imprisonment when I heard that by divine providence Asclepiades a man most fit by reason of the worthiness of his faith was intrusted with the care over the holy Church of the Antiochians he signifies that he sent this Epistle by Clemens writing on this manner at the End I have sent these letters to you my Lords and Brethren by Clemens a blessed Presbyter a virtuous and approved person whom ye have known and shall know better who while he was here by the providence and care of God confirmed and increas'd the Church of the Lord. CHAP. XII Concerning Serapion and his Books that are extant 'T Is likely that other monuments of Serapion's studiousness and learning are preserv'd amongst other men but those writings onely came to our hands which he wrote to one Domninus a man who in the time of Persecution fell from the faith in Christ to the Jewish superstition And what he wrote to Pontius and Caricus Ecclesiastical men and other Epistles to other persons Another book also was compos'd by him concerning that Book Intituled The Gospel according to Peter which Book he wrote to confute the Errours in that for some mens sakes in the Church of Rhosse who taking an occasion from the foresaid Gospel inclin'd to Heterodox doctrines Out of which Book 't will not be unfit to set down some few words in which he sets forth the opinion he had concerning that Book writing thus For we my brethren doe admit of Peter and the other Apostles as of Christ himself but like wise men we reject those writings which are forg'd in their names knowing that we have receiv'd no such Books For I when I came to you thought all of you had adhered to the Right faith And when I read not the Gospel which was offer'd me that bears Peters name I said if this be the onely thing which seems to breed this dejected spirit in you let it be read But now understanding from what has been told me that their minds were covered with some Heresie I will make haste to come to you again wherefore brethren expect me suddenly But we Brethren have found out what heresie Marcianus was of for he contradicted himself not understanding what he said which you shall understand by some things which have been written to you For we have been able to borrow this very Gospel of some who have been continually exercised in it that is of some of their successours who preceded Marcianus whom we call Doceti for many of Marcianus's Tenets are derived from their doctrines and read it and we find indeed many things agreeable to the true doctrine of Christ but some things that are particularly to be excepted against and avoided which also we have here subjoyned upon your account And thus much concerning Serapion's Books CHAP. XIII Concerning the writings of Clemens CLemens his Stromata's which are in all eight books are extant amongst us which books he thus intituled The variegated contexture of discourses of Titus Flavius Clemens concerning all things which appertain to the knowledge of the true Philosophy of the same number with these are his books intitul'd Institutions in which he by name mentions Pantaenus as being his Master and he writes down his opinions he had receiv'd concerning the scope of Scripture and explains his traditions he has also an Hortatory discourse to the Gentiles And three books Intitl'd the Tutor And another book of his with this title What Rich man can be sav'd And a book concerning Easter Disputations also concerning the Fasting And concerning detraction And an exhortation to patience to those who were newly baptiz'd And a book intitl'd the Ecclesiastick Canon or against those who Judaized which book he dedicated to Alexander the fore-mention'd Bishop Moreover in his Stromata he does not onely compose miscellaneous discourses out of the holy Writings but he also mentions some things out of the Gentile Writers if any thing seems profitable which was spoken by them he also explains various opinions which occur in several books both of the Greeks and Barbarians He moreover consutes the false opinions of the Arch-hereticks He laies open much of History affording us large subject-matter of several sorts of learning Amongst all these he intermixes the Philosophers Opinions Hence he fitly made the Title Stromata answerable to the subject of the book In the same book he produces authorities out of those Scriptures which are not allow'd of as Canonical out of that which is call'd The Wisdom of Solomon and out of the book of Jesus the son of Sirac And out of The Epistle to the Hebrews And out of the Epistles of Barnabas Clemens and Jude He also makes mention of Tatianus's book against the Grecians and of Cassianus who also made a Chronographie Moreover he mentions Philo Aristobulus Josephus Demetrius and Eupolemus Jewish Writers who all have prov'd by their writings that MOSES and the Originals of the Jewish Nation are ancienter then any thing of antiquity amongst the Grecians And this mans books afore-mention'd are stuff'd with very much excellent learning of several kinds In the first of these books he saies concerning himself that he was born next to the first successours of the Apostles He promises also in them that he would write Commentaries upon Genesis And in his book concerning Easter he confesses he was constrained by his friends to commit to writing for the benefit of posterity those traditions which he had heard from his Ancestours In that same book also is mention'd Melito Irenaeus and some others whose explications he sets down CHAP. XIV What Writings Clemens has mentioned THat I may speak briefly in his Institutions he makes short explications of all the written word of God not omitting those Scriptures whose authority is questioned by some I mean the Epistle of Jude and the other Catholick Epistles and that of Barnabas and that which is said to be the Revelation of Peter And The Epistle to the Hebrews which he affirms to be Paul's but was written to the Hebrews in the Hebrew tongue which when Luke had with much care and pains translated he publisht it for the use of the Grecians Wherefore we may find the stile of the translation of this Epistle and Of the Acts of the Apostles to be the same But 't was for a very good reason that this Title Paul the Apostle was not set before it for he saies he writing to the Hebrews who were possest with a prejudice against and a suspicion of him
Sciences telling them that from hence would accrue to them no small fitness and preparation for the Contemplation of the divine Scriptures for which reason he esteem'd the study of Secular and Philosophical literature most necessary for himself CHAP. XIX What things have been recorded concerning Origen by the Gentiles THe Heathen Philosophers who flourish'd in his Age are witnesses of his great proficiency in these studies in whose writings we have found frequent mention of this man some of them both dedicating their books to him and also delivering up their private labours to his Censure as to a Master But I need not speak of these things when as Porphyrius who liv'd in Sicilie almost till our Age having written some books against us and in them endeavoured to cavill at the holy Scriptures when he had mentioned those men who made explications upon them was unable in any wise to cast any base aspersion upon their Opinions and through want of Arguments betakes himself to railing and reviles the Commentators Of whom he attempts chiefly to reproach Origen saying that when he was young he knew him but he unawares commends the man partly by speaking the truth in some things where he could not do otherwayes and partly by lying wherein he thought he should escape being detected Sometimes he accuses him as being a Christian by and by he admires and describes the accession he made to Philosophick Literature Hear therefore what he says word for word Some men desirous to find out not a defection from the pravity of the Jewish Scriptures but an explication of the obscurities in them have betaken themselves to expositions which have no agreement nor coherence with those Scriptures and which contain the Authour's approbation and praise rather than a defence of those strange Sectaries For having boasted that what things were plainly spoken by Moses were obscure Riddles allowing them the Authority and quoting them as divine Oracles full of hidden Mysteries And having bewitched the judgements and minds of men with their pride they afterwards put forth their Expositions Then after some few words he saies Let an example of this absurdity be taken from a man whom I saw when I was very young being a person then of great repute and yet eminently renowned upon account of his writings which he left behind him I mean Origen whose renown is very much spread abroad amongst the teachers of those Doctrines For this Man having been an of that Ammonius who in our Age made a great proficiency in Philosophy as for his knowledge in Philosophick Literature he profited much by this Master But as concerning a right course of life he undertook a way quite contrary to him for Ammonius having been educated a Christian by Christian Parents when he arriv'd to understanding and the knowledge of Philosophy quickly betook himself to a course of life which was agreeable to the Laws But Origen being a Gentile and brought up in the Learning of the Grecians diverted to the Impudence of the Barbarians Being devoted to this Religion he corrupted both himself and also that proficiency he had made in Philosophick Learning as to his manner of life he liv'd like a Christian and contrary to the Laws but in respect of his Opinions concerning things and concerning God he imitated the Grecians substituting the sayings of the Heathens in the room of those strange fables For he was continually conversant in Plato's works and in those of Numenius and Cronius and he revolved the works of Apollophanes and Longinus and Moderatus and Nicomachus and the works of all the famous men amongst the Pythagoreans he also made use of the works of Chaeremon the Stoick and of Cornutus's books when he had learn'd from them the Allegorical mode of explaining the Grecian Mysteries he appli'd it to the Jewish Scriptures These are Porphyrius's words in his third book of that piece he wrote against the Christians who has said the truth concerning the mans hard study and great learning but herein he has plainly lied for what would not he say who wrote against the Christians in that he saies that Origen was converted from a Heathen to a Christian and that Ammonius fell from a pious course of life to the Heathenish way of living For as our History has before manifested Origen kept the Christian Doctrine receiv'd from his Ancestours And the precepts of the divine Philosophy remain'd uncorrupted and unshaken in Ammonius even till his death as his works even to this present doe testifie he being famous amongst most men for his books which he left behind him as for example that book which is thus Intitl'd concerning the concord of Moses and Jesus and those other books of his whatsoever sort they be of which are found amongst lovers of learning Let what we have said therefore be an Evidence both of the detraction of this lying Accuser and also of Origens great knowledge in the Grecian learning Concerning which Origen in an Epistle of his wherein he makes an Apologie for himself to some who blam'd him for his too great studiousness about this sort of learning writes these words When I imploy'd my self wholly in the Scripture the fame of my progress in Learning spreading it self every where there resorting to me sometimes Hereticks at othertimes those who studied the Grecian Learning and especially such as were skilled in Philosophy I thought it convenient to make researches into Hereticks Opinions and into whatsoever things are reported to be said by Philosophers concerning the truth this we did both in imitation of Pantaenus who profited many before us who was furnished with no small stock of provisions of this sort And also of Heraclas who at this time sits among the Presbyters of Alexandria whom I found with a Philosophy Master under whom he studied diligently five years before I began to be an Auditour of his doctrine And for this reason he wearing a common habit before put it off and put on a Philosophical habit which he retains to this day neither does he desist from a studious reading of the books of the Learned Grecians This he said in defence of the studious diligence he used about the Grecian Learning At this time while he made his abode at Alexandria there came a Souldier who deliver'd Letters to Demetrius the Bishop of that Church and to the then Prefect of Aegypt from the Governour of Arabia that they should send Origen to him with all speed that he might impart to him his doctrine He was therefore sent by them and came to Arabia But in a little time having finisht those things which were the cause of his coming he again return'd to Alexandria Within some interval of time there being kindled in Alexandria no small war he withdrew out of Alexandria and judging there was no safe dwelling for him in Aegypt he went to Palestine and made his abode in Caesarea where the Bishops
which was written by me and Pamphilus the holy Martyr of our times which we fellow-labourers carefully and joyntly compos'd upon the account of some of his quarrelsome Accusers CHAP. XXXIV Concerning Philip the Emperour WHen Gordianus had held the Roman Empire six complete years Philip together with his son Philip succeeded him The report is that he being a Christian upon the day which is the last of the Vigils of Easter was desirous to be a partaker together with the congregation of the prayers of the Church but could in no wise be permitted to enter into the Church by him who was then Bishop before he had made a general confession of his fins and recounted himself amongst their number who were reckon'd the Lapsed and stood in the place of penitents for had he not done this he would not have been admitted by the Bishop because of his many offences and 't is reported that he willingly obey'd and demonstrated in his deeds the sincerity and devoutness of his affection towards the fear of God CHAP. XXXV How Dionysius succeeded Heraclas in his Bishoprick IT was the third of Philip's Reign in which Heraclas dyed after he had Govern'd the Church sixteen years and Dionysius succeeded him in the Bishoprick of Alexandria CHAP. XXXVI What other books were written by Origen AT this time therefore the faith as it was meet daily encreasing and our doctrine being boldly preach'd amongst all men Origen 't is said was now above sixty years old and because he had now gotten a most excellent habit of speaking through long use and exercise he permitted the Notaries to write his discourses which he delivered in publick but never before this time would he suffer that to be done About this time he wrote eight books against a book of Celsus the Epicurean intitled The word of Truth He also wrote twenty five Volumes upon Matthew's Gospel and those upon the Twelve Prophets of which books we have found onely twenty five There is also extant an Epistle of his to Philip the Emperour another to his wife Severa and several others to divers other persons which being scattered here and there in several mens hands as many of them as we could find preserved being above an hundred in number we have collected and digested into proper books by themselves that they may not hereafter be again dispers'd He wrote also to Fabian Bishop of Rome and to several other Prelates of Churches concerning his own Orthodoxie you have also the declarations of these things in the sixth book of the Apology we wrote in defence of him CHAP. XXXVII Concerning the dissention of the Arabians AGain about the same time there sprang up in Arabia Introducers of another Opinion alienating from the Truth These affirm'd that mens souls even in this present life expired together with their bodies and were turn'd to corruption together with them but that they should again revive together with the bodies at the time of the Resurrection No small Synod being call'd together upon this account Origen is again sent for thither and having disputed publickly concerning this question he managed the cause so well that those who before were fallen into errour changed their sentiments CHAP. XXXVIII Concerning the Heresie of the Helcesaïts AT that time also sprang up another perverse Errour call'd the Heresie of the Helcesaïts which was stifled in its birth Origen mentions it in his Homily to the people upon the eighty second Psalm in these words Lately there came one highly conceited of himself for his ability to defend that Atheistical and most wicked Opinion call'd the Opinion of the Helcesaïts which lately was raised in opposition to the Church I will explain to you what evil things that Opinion asserts that ye be not drawn away by it It reject's somethings of every part of the Scripture but makes use of some Texts both out of the Old and also out of the Evangelical Scripture it rejects the Apostle Paul wholly It says 't is an indifferrent thing to deny the Faith It â—olds also that upon necessity a wise man would deny Christianity with his mouth but not with his heart also at the same time They also carry about with them a book which they say fell down from heaven and every one that hears it and believes it shall obtain Remission of sins a Remission different from that which Jesus Christ bestowed But let thus much suffice concerning these things CHAP. XXXIX Concerning what happened in the times of Decius BUt in the mean while Decius succeeds Philip after he had Reigned seven years who because of his hatred towards Philip rais'd a Persecution against the Churches In which Fabian being Martyr'd at Rome Cornelius succeeds in that Bishoprick And Alexander the Bishop of Jerusalem in Palestine is again brought before the Governour 's Tribunal for Christ's sake And was very famous for his second confession at Caesarea where he was imprisoned being now adorned with a venerable old Age and reverend gray haires After his noble and famous testimony before the Governour 's Tribunal he expired in Prison and Mazabanes was pronounced his successour in the Bishoprick of Jerusalem Also Babylas Bishop of Antiochia died in like manner as did Alexander in prison after his confession and Fabius is preferred to be Bishop of that Church Moreover how many and how great afflictions happened to Origen in this Persecution and what was the end of these things the Devil with all his forces enviously setting himself in opposition to this man and fighting against him with all subtilty and power assailing him particularly above all those who were set upon at that time how many and how great things he also suffered for the Doctrine of Christ as bonds and bodily torments the punishment of the Iron Chain in the inmost recesses of the Prison how he was put upon the Rack his feet for several days being stretch'd so wide as to the distance of four holes how valiantly he sustain'd the menaces of fire and all other Tortures inflicted by his Enemies what also was the exit of these things the Judge with his utmost power earnestly endeavouring that he might not be slain Lastly what expressions he left behind him and how comfortable to the comfortless All these particulars many of his Epistles do both truly and accurately comprehend CHAP. XL. Concerning what things happened to Dionysius I Will also Record some things concerning Dionysius out of his Epistle to Germanus Where speaking concerning himself he makes this relation I speak in the presence of God and he knows that I lie not I never made my escape of my self nor without the Divine appointment But before to wit at the same time when the Decree for the Persecution came out from Decius Sabinus sent out his Deputy to make inquisition for me and I stay'd at home four days expecting the arrival of the Deputy But he went about
and praise God These are the words of Dionysius But Xystus succeeds Stephen after he had executed the Episcopal Office two years To him Dionysius wrote a second Epistle concerning Baptism and set forth to him the judgment and opinion of Stephen and the other Bishops Concerning Stephen thus he writes Indeed he before wrote letters concerning Helenus and Firmilianus and all the Bishops of Cilicia Cappadocia and Galatia And moreover concerning all the neighbouring Provinces that he would have no communion with them for this very reason because says he they rebaptize Hereticks And consider the weightiness of the affaire for truly I hear that there have been determinations made in the greatest Synods of Bishops concerning this business that Hereticks which were converted should be first Catechized and then should be washed and cleansed from the filth of their old and unclean leaven And I wrote to him making intercession for all these men And afterwards he says also to our well beloved and fellow-Presbyters Dionysius and Philemon who were formerly of Stephen's Opinion and wrote to me concerning the same things I before wrote in short but now I have written more at large But thus much concerning the said controversie CHAP. VI. Concerning the Heresie of Sabellius AFter this head of discourse he informs him of the Sabellian Hereticks who at that time abounded mightily and thus he writes For concerning the opinion which lately sprung up at Ptolemais a City of Pentapolis which is impious and full of blasphemies against God Almighty Father of our Lord Jesus Christ and contains much infidelity against his onely begotten Son the first begotten of every creature the Word that was conversant amongst men and is full of stupidity and senselessness about the holy Ghost when letters came to me from both parties and brethren to discourse with me I wrote some Epistles according to my ability with Gods assistance explaining those points more at large like an Instructour of which Epistles I have sent you copies CHAP. VII Concerning the most execrable Errour of the Hereticks and concerning the vision sent from God which appeared to Dionysius and the Ecclesiastick Canon he received THE same Dionysius in his third Epistle concerning Baptism written to Philemon Presbyter of the Church of Rome annexeth these words I have read over the books and traditions of the Hereticks defiling my mind for a little while with their most accursed inventions Indeed I received this advantage from them that I can the better confute them in my own thoughts and do grow to a greater detestation of them And when one of my brother Presbyters prohibited me fearing least I should be mixed and disordered with the filth of their wickedness for he said my mind would be defiled and truly I was sensible he said true a vision sent from God corroborated me And a voice came to me which gave me this express command saying Read all things that thou shalt take into thy hands for thou art able to search into and to examine every thing and this was the principal cause of thy becoming a Christian I gladly received the vision as being consonant with the Words of the Apostle who speaketh thus to those who are able Be ye skilful Examiners Afterwards having spoken something concerning all the Heresies he continues saying I received this Rule and Canon from Heraclas our blessed Pope For those who were Converts from Heresies although they were Apostates from the Church or rather not Apostates but seemingly assembled themselves and were privately discovered to frequent any of the Heterodox teachers he excommunicated and would not again admit them into the Church although they intreated him before they had made a publick confession of what they had heard from the â—dverse party And then he again admitted them to communion but thought no second Baptism was requisite for them because they had before received holy Baptism from him Again after a copious discourse upon this question he â—hus concludes This furthermore I understand that the Africans of this Age were not the onely introducers of this custom but this was establisht long before by Bishops who were before our Age in their most populous Assemblies and in the Synods of the Brethren at Iconium and at Synnada and amongst many other persons whose sentiments and determinations I will by no means overthrow nor excite them to contention and strife For it is written thou shall not remove thy neighbour's land-mark which thy fathers have set in thine inheritance His fourth Epistle concerning Baptism is written to Dionysius who was at that time Presbyter of the Church of Rome and a little while after obtained the Bishoprick there From which Epistle we may learn what a learned and admirable man this same Dionysius was by Dionysius Alexandrinus's testimonies of him After other things he writes to him in that Epistle concerning Novatus in these words CHAP. VIII Concerning Novatus's Heresie FOR we may with sufficient reason abominate Novatianus who stirr'd up Schism in the Church and seduced some of the Brethren to blasphemies and impieties and induced most profane Doctrine concerning God and calumniously accused our most gracious Lord Jesus Christ as unmercifull besides all these things he disalloweth of holy Baptism and utterly abolisheth Faith and the Confession of Faith before Baptism and he perfectly banisheth the holy Ghost from them although there were some hope that it still rested in them or would return to them again CHAP. IX Concerning the Baptism of Hereticks that it is impious DIonysius's fifth Epistle was written to Xystus Bishop of Rome In which after much discourse against Hereticks he relates this very accident which happened in his days For truly Brother I want your advice and desire your judgment Such a thing as this coming to my knowledge I fear least I should err in it For one of the congregation of the Brethren who was accounted an antient believer a person who had been a member of the congregation before my ordination yea and as I think before ever blessed Heraclas was constituted Bishop this man I say being present at the Baptism of some who were lately baptized and having heard the Questions and their Answers came to me weeping and lamenting his own case And falling down at my feet he made a confession of and renounced the Baptism which he had received from the Hereticks that it was not of this kind neither had it any likeness at all to this of ours but was full of impieties and blasphemies He also said that he was now most grievously pricked in mind and had not the confidence to lift up his eyes to God having been initiated by such impious words and ceremonies For this reason he prayed that he might partake of the most pure Baptism Adoption and Grace Which thing I durst not perform but told him that the daily communion with the Church he had so long enjoyed was sufficient for
Macrianus therefore having treacherously betrayed one of the Emperours which preceded him and made War upon the other was immediately extirpated and together with his whole family became extinct Gallienus was now proclaimed and by common consent received Emperour he was both an old Emperour and a new for he was before them and also survived them for according to that which was spoken by the Prophet Esaias Behold the former things are come to pass and new things shall now rise up For as a cloud rising up before the rays of the fun overshadoweth it for a while and appears to be substituted into the place thereof but when the cloud has gone over it or is dissolved the sun which before was risen seems then to arise again so Macrianus who set himself before and approacht the very Empire of Gallienus now is not for he never was but Gallienus as he was Emperour before so he now continues to be And the Empire it self having deposited its old Age as it were and being cleansed from the dregs of its former improbity now flourisheth with greater vividness is seen and heard of at a larger distance and spreads its fame in all places He afterwards declares the time when he wrote these things in these words It now again comes into my mind to contemplate the years of our Emperour For I see how those most impious persons who had so great a name are in a short time become most obscure But our most Pious and Religious Emperour having passed his seventh is now in the ninth year of his Empire in which we are about to solemnize the Festivals CHAP. XXIV Concerning Nepos and his Schism BEsides Dionysius wrote two Books concerning the promises The occasion of his writing these Books was Nepos an Aegyptian Bishop who taught that the promises which were made to the Saints in the sacred Scriptures should be performed in the Jewish sence and affirmed that there was to come a thousand years state upon earth which should be spent in bodily pleasures Now he supposing he could confirm his own opinion out of John's Revelation wrote a Book upon this Question and intitled it A Confutation of the Allegorical Expositors which piece Dionysius confutes in his Books concerning the Promises In the first Book of which he proposeth his own opinion concerning the Question In the second he discourseth concerning the Revelation of John where in the very beginning he makes mention of this Nepos and writes thus concerning him But because they produce a Book of Nepos's on which they rely very much as if it did infallibly demonstrate that the Kingdom of Christ should be set up on earth indeed for several other things I commend and love Nepos for his faith his industry and study in the Scriptures and also for the many Psalms and Hymns he composed with which many of the Brethren are even at this time much delighted And I reverence the man for this reason chiefly because he is dead But I judge truth most to be beloved and to be the most precious of all things It is our duty to praise and freely to commend what-ever is truly said but we are also to examine and correct what-ever unsound opinion appears to have been committed to writing Now could he be present and discusse his opinion by word of mouth then a bare discourse by Questions and Answers without any writing might suffice to convince and reduce the adverse party to an agreement But since there is a Book published and as to some it seems a most perswasive one since some Teachers look upon the Law and the Prophets to be of no value neglect to follow the Gospels have small esteem for the Epistles of the Apostles and promise great things concerning the Doctrine of this Book as containing some great and hidden Mystery since they will not suffer the more ignorant of our brethren to think of any thing that is sublime and great neither of the glorious and truly divine advent of our Lord nor of our Resurrection from the dead our gathering together to him and our being made like him But perswade them to think that men hope for nothing in the Kingdom of God but abject and mortal things such as they now hope for It is necessary we enter into a dispute against our Brother Nepos as if he himself were present After some words he continues saying When I was in the Province of the Arsinoitae where as you know this opinion was long since propagated so far that there were Schisms and revoltings of whole Churches together having convened the Presbyters and Teachers of the Brethren in every particular Vilage such Brethren also as had a mind to come being present I advised them that there might be researches made into this Doctrine in the presence of a publick Assembly And when they produced this Book as a defence and an impregnable bulwark sitting with them three whole days together from morning till evening I endeavoured to discusse the contents thereof In all which time I did extraordinarily admire the constancy of the Brethren their love to truth and the great quickness and readiness of their understanding with so much order modesty and moderation did we propose Questions propound doubts and yield our assents For we took special care never pertinaciously to defend our former opinions when once they were found to be erroneous neither did we shun the objections of others But to the utmost of our power we endeavoured to keep close to the points of the present Question and confirm them as well as we could Neither if we were convinc't were we ashamed to be perswaded out of our opinion and consent with others But with a good conscience unfeignedly and with hearts displai'd to God we received what-ever was grounded upon the demonstrations and declarations of the sacred Scripture In the conclusion the chief maintainer and champion of this Doctrine by name Coracio confessed and made a protestation to us in the Audience of all the Brethren there Assembled that he would no longer adhere to this opinion nor dispute concerning it nor mention it nor preach it so powerfully was he convinc't by the Arguments which had been brought against it And the rest of the Brethren which were present rejoyced at this conference and at the reconciliation and unanimity which was amongst all men CHAP. XXV Concerning the Revelation of John HAving interposed some words he afterwards says thus concerning the Revelation of John Indeed some of our Ancestours disowned and wholly rejected this Book confuting every Chapter and demonstrating it to be an unknown and senseless work and that the Title is forged for they say it is not John's Neither is it a Revelation because it is covered over with so thick and dark a vail of Ignorance And that not onely no Apostle but also no holy or Ecclesiastick person could have been the compiler of this
preludiums directing his words as in the following passages he has declared against those who denyed that Christ came in the flesh Wherefore on set purpose he subjoyneth this And what we have seen we bear witness to and shew unto you that eternal life which was with the Father and was manifested unto us That which we have seen and heard declare we unto you He is constant to himself and does not in the least wander from his subject proposed but in the same Periods and words he does prosecute all points some of which expressions we will briefly recount He who does carefully read them will both in his Gospel and Epistle very frequently meet with life very often with light an avoiding of darkness very frequently with truth grace joy the flesh and bloud of our Lord judgment forgiveness of sins the love of God towards us the commandment of mutual love one towards another and that we ought to keep all the Commandments There is also contained in them the condemnation of the World of the Devil and of Antichrist the promise of the Holy Ghost the Adoption of the sons of God a faith Universally required of us mention of the Father and the Son in every place In summe they who note the phrase in all things throughly may easily discern that the Genius and Stile both in the Gospel and the Epistle appears to be one and the same But the Revelation is altogether different from and unlike to these it has no alliance to nor as I may so say familiarity with either of these nor has the Revelation so much as one syllable in it which is common to these Neither does the Epistle for I omit the Gospel make the least mention of the Revelation nor the Revelation of the Epistle And yet Paul in his Epistles mentions something concerning his Revelations which he did not digest into a volume by themselves Furthermore by the phrase the difference betwixt the Epistle and Gospel and the Revelation may be easily conjectured for those are not onely written most correctly and agreeable to the purity of the Greek tongue but they are also composed with great elegancy in the words in the Argumentations and whole contexture of the discourse So impossible it is for any one to find any Barbarism or Soloecism or lastly any Idiotism in them For the Evangelist 't is apparent had both faculties the Lord had endewed him with both that is the gift of knowledge and the gift of speaking As touching this other John I doe not indeed deny that he saw the Revelation and that he received the gift of knowledge and of prophesie But I take notice that his dialect and stile is not pure Greek but he makes use of some Barbarous words yea and in some places he has Soloecismes which it is not now necessary to give a Catalogue of For I would have no one suppose that I have said these things in a way of derision but onely on this account that I might explain the dissimilitude of these books CHAP. XXVI Concerning Dionysius's Epistles THere are extant many more of Dionysius's Epistles besides these As for example his Epistles to Ammon Bishop of Berenice against Sabellius and an Epistle to Telephorus also one to Euphranor and again another to Ammon and Euporus He also wrote four more Books upon the same subject and dedicated them to his namesake Dionysius Bishop of Rome There are also more of his Epistles besides these extant amongst us and moreover some Books of his which are something verbose and prolixe and are written in an Epistolary form As for example his Books concerning Nature which are dedicated to Timotheus a child concerning Temptations which he dedicated to Euphranor Besides these Books in his Epistle to Basilides Bishop of Pentapolis he says he wrote a comment upon the beginning of Ecclesiastes He has also left us several Epistles which he wrote to this Basilides Thus many are Dionysius's works But now after an Historical relation of those things we will deliver to the knowledge of Posterity an account of our own Age. CHAP. XXVII Concerning Paul of Samosata and the Heresie founded by him at Antioch DIonysius namesake to Dionysius Bishop of Alexandria succeeds Xystus after he had presided over the Church of Rome Eleven years About the same time also died Demetrianus Bishop of Antioch whom Paul of Samosata succeeded in his Bishoprick This Paul had an abject and low opinion of Christ contrary to the Doctrine of the Church as if he had been by nature no more then a meer man Dionysius Bishop of Alexandria was intreated to come to the Synod He having complained of his Age and also of his infirmity of body deferred his coming But he openly declared by letter what was his sense and opinion concerning the matter in debate But the rest of the Pastors of the Churches from all parts hastned to Antioch and were convened there as against the corrupter of Christ's flock CHAP. XXVIII Concerning the Eminent Bishops of those times THe most eminent of these assembled were Firmilianus Bishop of Caesarea in Cappadocia Gregory and Athenodorus both brothers Bishops of the Churches of Pontus Besides these there were Helenus Bishop of Tarsus and Nichomas Bishop of Iconium Also Hymenaeus Bishop of Jerusalem and Theotecnus Bishop of Caesarea upon the Confines of Jerusalem Besides these Maximus who with great commendation governed the Brethren of Bostra And a great many more may be reckoned who together with Presbyters and Deacons were convened in the aforesaid City at the time aforesaid and upon the same account But these were the most eminent of them All these therefore being assembled in the same place together divers times and often disputations and Questions were raised in every Synod On the one side Paul of Samosata endeavoured to conceale and hide his Heterodox Opinions on the other these persons striving with all diligence to denudate and make apparent his Heresie and Blasphemie against Christ. In the interim Dionysius dies in the twelfth year of Gallienus's Empire after he had presided in the Bishoprick of Alexandria seventeen years Maximus succeedeth him But Gallienus having held the Empire fifteen years compleat Claudius was constituted his successour He having Reigned two years left the Government to Aurelianus CHAP. XXIX How Paul being confuted by Malchion a Presbyter who formerly had been one of the Sophistae was deposed IN this Emperours time was the last Synod convened which consisted of a very great number of Bishops The Authour of that Heresie at Antioch being now convicted and by all manifestly condemn'd of false Doctrine was excommunicated out of the Catholick Church which is under heaven But one Malchion most especially confuted and convinced him being desirous to keep himself conceal'd He was a most eloquent man and Master of the Grecian Philosophy School at Antioch And moreover for his surpassing sincerity in the faith
of Christ he was honoured with a Presbytership of the Church there Now this man having undertaken to dispute against Paul the Notaries having written down all the passages of that disputation which is at this day extant was the onely person that was able to detect and convince that crafty and deceitfull fellow CHAP. XXX Concerning the Epistle of the Bishops against Paul THe Prelates therefore being assembled together by common consent writ an Epistle to Dionysius Bishop of Rome and Maximus Bishop of Alexandria and then sent it over all the Provinces both manifesting their diligence to all men the perverse Heterodoxy of Paul the Confutations and Disputes which were held against them and also giving in a Narration of the whole Life and Morals of the man whose words in which Epistle that Posterity may remember them it will be convenient here to relate THE EPISTLE To Dionysius and Maximus and to all our fellow-Ministers over the whole world Bishops Presbyters and Deacons and to the whole Catholick Church under heaven Helenus Hymenaeus Theophilus Theotecnus Maximus Proclus Nicomas Aelianus Paul Bolanus Protogenes Hierax Eutychius Theodorus Malchion and Lucius And all the rest of the Bishops of the Neighbouring Cities and Provinces which are with us the Presbyters and Deacons and the Churches of God To the beloved Brethren in the Lord health After some words interpos'd they adde these following We have written to and intreated many of the Bishops far Remote that they would come and assist in the Curing of this Pestiferous Doctrine for we wrote to Dionysius Bishop of Alexandria and to Firmilianus Bishop of Cappadocia men of blessed Memory The first of them wrote to Antioch but did not so much as vouchsafe the Authour of the Heresie a salutation neither did he write to him by name but to the whole Church a Copy of which Letter we have here inserted The other Firmilianus came twice and condemned Paul's novelties as we who were then present do attest and many others do also know as well as we But when he promised to recant Firmilianus believing him and hoping that the business might be composed without any reproach to our Religion deferred his sentence being deceived by him who denyed his God and Lord and who kept not the faith which he formerly professed But Firmilianus was now about coming to Antioch and he came as far as Tarsus For he had had experience of his malicious wickedness who denyed his God But in the interim of our assembling and whilest we were sending for him and expecting his coming he died After some other passages they describe his Morals and what course of Life he lead in these words But since he turn'd to forged and spurions Opinions departing from the true Rule it is not our concern to examine the Actions of one who is out of the Church Neither how he who was formerly poor and indigent having had no Estate from his Parents nor got any thing by any Trade or Profession is now become incredibly rich by his unlawful and sacrilegious dealings by extortion and vexatiousness used towards the Brethren and by taking bribes from those that were injured promising to help them to their right for a reward but he deceiv'd them too getting money for doing nothing through their willingness who were entangled in Suits to give any thing for a delivery from those troubles He supposed godliness to be gain Neither need we declare how proud and insolent he was being invested with secular Dignities and desiring to be stiled a Ducenarius rather then a Bishop and how he walk't in state through the Forum reading and dictating Letters as he walked in publick with a numerous Guard about him some going before and some following him in so much that there was an ill opinion and an odium brought upon the faith through his pride and haughtiness Neither does it concern us to examine his vain glorious ambition in the Ecclesiastick conventions which he greedily pursues being desirous of glory and affected with an imaginary pomp with such devices as these terrifying the minds of the faithful and ignorant Besides he errected for himself a Tribunal and a lofty throne not like one of Christ's disciples but had a place called his Secretum like as the secular Magistrates have He also used to clap his hand upon his thigh and stamp't upon the Throne with his feet And such as did not commend him and shake their oraria as they usually did in the Theaters and did not make loud exclamations nor leapt up and down in the same manner as his favourites which were a company of silly men and women that during their hearkning to him used such indecencies did but were attentive to him with such a seemly reverence and decencie as befits the house of God those persons he rebuked and reproach't In his publick discourses he reflected upon those Doctours of our Religion that were dead with all imaginable scorn and petulancy but he magnified himself not as became a Bishop but rather like a counterfeit and an Impostour He abolished the Psalms which were usually sung in honour of our Lord Jesus Christ as Novel and the composures of modern men On the great feast of Easter he appointed women to sing Psalms in his commendation in the body of the Church which whosoever heard might justly tremble at He also privately sent the Bishops of the Neighbouring Villages and Towns and the Presbyters who were his flatterers to make discourses to the people in commendation of him For he will not joyn in a confession with us that the Son of God came down from heaven that we may now premise some things of what we shall hereafter more at large declare in writing Neither shall this be affirmed on our bare word but it is evident in many places up and down his Acts which we have sent you and most especially there where he says that Jesus Christ is of the earth But those who chaunt out his praises and sing his Encomium's amongst the people do say that this their impious master is an angel come down from heaven nor does that haughty fellow prohibit these expressions but is himself present when they are spoken What need we here mention his and his Presbyters and Deacons Subintroduced women as the Antiochians term them in whom he conceals not onely this but many other damnable crimes which he is conscious of and of which he has been convict they are guilty that by this means he may keep them so obnoxious as not to adventure through a fear of their own guilt to accuse him for his impious words and practises Moreover he has enriched them And this is the reason he is beloved and admired by them who covet such things But why do we write these things We know beloved that it is the duty of a Bishop and of the whole Clergy to be examples of good
as to estate in the flower of their age beautifull in body chast of mind pious in their conversations admirable for their industry as if the earth were unable to bear so great an ornament were by the command of the worshippers of Demons cast into the Sea These things were done amongst those at Antioch But 't is horrid to hear the relation of what others suffered in Pontus some had sharp reeds thrust up the fingers of both their hands from the very tops of their nailes others had melted lâ—ad poured upon their backs even whilst the melted metall boiled which ran down and burnt the most necessary parts of their bodies again others without any commiseration endured obscene tortures which are unfit to be related in their privy members and bowels which those couragious and just judges invented with much earnestness and labour demonstrating thereby the acuteness of their wit as if the very power and strength of wisdom consisted in such cruell inventions and striving continually as if it had been for rewards in a combat to outdo one another in finding out new sorts of tortures These calamities therefore were not ended till such time as the Judges despairing of making any further addition to these miseries wearied with slaughters filled and satiated with the effusion of bloud betook themselves to the thoughts of clemency and humanity that in future they might seem to invent no further cruelty against us For it was unfit they said to pollute the Cities with the bloud of their inhabitants and to defame the government of the Emperours which was benign and gentle towards all persons by so superlative a cruelty but that rather it was fit that the humanity and beneficence of the Imperial authority should be extended to all persons and that the Christians should not any longer be punished with death in regard those of our Religion were exempted from such punishment by the indulgence of the Emperours At that time therefore command was given to pluck out the eyes of the Christians and that they should have one of their legs lamed For such was their civility towards us and this seemed to them the most gentle punishment that could be inflicted on us In so much that upon acount of this lenity used by these impious wretches towards us it is impossible to give in any further account of the multitudes which indeed are altogether innumerable both of them who had their right eyes first thrust out with a sword and after they had been thus prickt out their eye-holes were seared with a red-hot iron and also of those who had their left legs as far as the bending of their knees made useless by being seared with hot irons after which they were condemned to the brazen mines which were in the Province not so much for the service they could do as upon account of the affliction and misery they should endure there Besides all these there were many others who were assaulted with several sorts of combats which 't is not possible to give a catalogue of for their couragious exploits do surpass all relation Therefore the noble Martyrs of Christ having obtained great renown over the whole world in these combats did both deservedly amaze every where the spectatours of their courage and also exhibit in themselves manifest tokens of the truly divine and inexplicable power of our Saviour Indeed the mention of every particular person of them by name would be very tedious if not a thing impossible CHAP. XIII Concerning those Prelates of the Church who demonstrated the sincerity of the Religion they asserted by the effusion of their own bloud NOw of those Ecclesiastick Prelates who suffered Martyrdom in the most eminent Cities the first that must be commemorated in the monuments of the pious may be Anthimus a witness of Christs kingdom Bishop of Nicomedia who was beheaded in that City But of the Antiochian Martyrs we will mention Lucianus a Presbyter of that Church a person most eminent for sanctity throughout his whole life he at first made a declaration of the celestiall kingdom of Christ in words and by an Apologetick oration at Nicomedia in the presence of the Emperour and afterwards he asserted it in deeds and reall performances But the most eminent Martyrs in Phaenice which were most acceptable to God and Pastours of Christ's flock were Tyrannio Bishop of the Church at Tyre and Zenobius a Presbyter at Sidon also Silvanus Bishop of the Churches at Emisa This Prelate last named being together with some others cast as food to the wild-beasts at the very City of Emesa was received into the number of the Martyrs Both the other rendred the doctrine of the divine faith famous at Antioch by their most patient suffering of tortures untill their deaths Tyrannio the Bishop was drowned in the depths of the Sea and Zenobius a most incomparable Physitian died couragiously under the tortures which were applied to his sides Amongst the Martyrs of Palestine Silvanus Bishop of the Churches at Gaza was together with nine and thirty others beheaded at the mines of brass which are in Phaeno Also Peleus and Nilus Aegyptian Bishops together with some others were burnt to death at the same place Amongst which number we must in no wise omit the mention of Pamphilus the Presbyter the most admirable person in our age and the greatest ornament of the Church at Caesarea whose fortitude and couragious exploits we will declare at a fit and convenient opportunity Moreover of those who were perfected by a glorious Martyrdom at Alexandria throughout all Egypt and Thebais the first to be mentioned is Peter Bishop of Alexandria a most divine teacher of the Christian Religion also Faustus Dius and Ammonius perfect Martyrs of Christ who were his Presbyters Besides Phileas Hesychius Pachumius and Theodorus Bishops of Churches in Egypt Moreover there were many other eminent Martyrs who have an honourable mention among the Churches that are in those places and Countries But our design is not to commit to writing the conflicts of all those who suffered for the worship of God over the whole world nor yet to give in an accurate relation of every accident that befell them but of those rather who with their own eyes beheld what was done Moreover those conflicts our selves were present at we will commit to the knowledge of posterity in another work But in this present book I will annex to what has been declared a revocation of what had been practised against us and the accidents that happened from the very beginning of the persecution which will be most usefull to the Readers Therefore before the war was denounced against us during the time that the Emperours were friendly and peaceable towards us how great a felicity and plenty of all that is good the Roman Empire was dignified with what words can be sufficient to declare At which time those in whose hands the supream power was having compleated
published in every City and in all other places CHAP. VI. Concerning them that suffered Martyrdom in those Times BUt not long after this Captain was his own Executioner suffering a condign punishment for his malicious wickedness And now banishments and most horrid Persecutions were a fresh raised against us the Presidents in every Province renewing their cruel insurrections against us in so much that some of the most eminent asserters of the divine faith were apprehended and without any commiseration had the sentence of death pronounc't against them Three of them having professed themselves Christians were cast to the wild beasts and devoured by them at Emesa a City of Phoenicia amongst them there was a Bishop one Silvanus a very old man who had born that Office forty years compleat At the same time also Peter that most eminent Prelate of the Alexandrian Church the chiefest ornament and glory of the Bishops both for his virtuous life and his study and knowledge in the sacred Scriptures being apprehended for no crime at all was beheaded contrary to every bodies expectation by Maximins order on a sudden and without any specious pretence Likewise many other Aegyptian Bishops suffered the same death that he did Lucianus also Presbyter of the Church at Antioch a very pious man much famed for his continency and his knowledge in the sacred Scriptures was brought to the City of Nicomedia where the Emperour then kept his Court and after he had made his Apology in defence of that Doctrine which he asserted before the President he was committed to prison and murthered In fine Maximin that professed Enemy of all virtue did in a short time load us with such burthens of afflictions that this latter storm of Persecution raised by him seemed to us far more grievous then the former CHAP. VII Concerning the Edict against us which was ingraven on Brazen plates and hung up on the Pillars MOreover in the midst of every City which was never seen before the Decrees of Cities and also the Imperial Edicts against us were ingraven on Brazen plates and proposed to open view And the boyes in the Schooles had nothing in their mouths all day long but Jesus and Pilate and the Acts which were forged to disgrace us I judge it pertinent to insert here this very Rescript of Maximin's which was ingraven on plates of Brass both that the proud and arrogant insolency of this mans hatred towards God may be manifested and also that it may hence be made apparent that divine justice which hates the impious and keeps a continual watch against them did within a very short time pursue and overtake him by which Divine justice he was inforced to alter his sentiments soon after concerning us and to confirm them by his Edicts in writing But these are the Contents of his Rescript A COPY OF THE TRANSLATION OF MAXIMIN'S RESCRIPT IN ANSWER TO THE DECREES OF THE CITIES AGAINST US TRANSCRIBED FROM A BRAZEN PLATE AT TYRE Now at length the infirm Confidence of mans mind having shaken off and dispersed the cloud and mist of errour which heretofore invested the senses of men not so much wicked as wretched being involved in the fatal night of ignorance may discern that it is undoubtedly governed and strengthened by the indulgent providence of the immortal Gods It is incredible to express how gratefull how pleasing and acceptable a thing it was to us that you gave such a proof of your Pious resolution towards the Gods Indeed before this time no person was insensible of the observancy and religious worship you shewed towards the immortal Gods for your faith is made known to them not in bare and empty words but by uninterrupted and miraculous eminent Acts upon which account your City may deservedly be stiled the Seat and Mansion of the immortal Gods For it is manifestly evident by many instances that She flourisheth by the Arrival and presence of the celestial Deities in Her But lo Now your City careless of all its own particular concerns and having no regard to the Petitions which in times past it did usually make to us for the welfare of its affairs when it was sensible that the Promoters of that accursed vanity did begin to creep again and perceived that like fire which is carelessely left and raked up it brake forth into violent flames the brands thereof being rekindled immediately without the least delay made its address to our piety as to the Metropolis of all Religion petitioning for a redress and an assistance 'T is evident that the Gods have instilled into your minds this wholesome advice upon account of your constant and faithful perseverance in your Religion For the most High and Mighty Jupiter who presides over your most famous City and preserveth your Country Gods your wives and children your families and houses from all manner of destruction and ruine hath breathed into your minds this salutary resolution whence he hath evidenced and plainly demonstrated what an excellent noble and comfortable thing it is to adore him and to approach the sacred Ceremonies of the immortal Gods with a due observancy and veneration For what man can there be found so foolish and so void of all reason who perceives not that it comes to pass by the favourable care of the Gods towards us that neither the Earth does deny to restore the seeds committed to it frustrating the hopes of the husbandmen with vain expectations or that the aspect of impious War is not immoveably fixed on the earth or that mens bodies are not hurried away to the grave being tainted by an infection in the temperature of the Air or that the Sea tossed with the blasts of tempestuous winds does not swell and overflow or that storms breaking forth on a sudden and unexpectedly do not raise a destructive tempest or lastly that the Earth the nurse and mother of all things shaken by an horrid trembling arising from its own internal caverns does not raise vast hills out of its own bowels or that the mountains which lie upon it are not swallowed up by its unexpected scissures and rents There is no man but knowes that all these calamities yea far more horrid than these have happened heretofore And all these evills fell upon us because of that pernitious errour and most vain folly of those wicked men at such time as it abounded in their souls and burthened the whole earth almost with shame and confusion After the interposition of some words he continues Let men now look into the open fields and see the flourishing corn waving its weighty ears let them view the Medows gloriously bedecked with flowers and grass caused by the seasonable springing showers Let them consider the constitution of the aire how temperate and calm it is again become In future let all men rejoyce for that by your Piety by your sacrifices and Religious worship the fury of that most Potent and strong God Mars
Doctrine should penetrate and infect them What man is he that when he hears these words of Saint John In the beginning was the Word will not condemn those that affirm there was a time when the Word was not Or who is he that when he hears these words of the Gospel The only begotten Son and by him all things were made will not abominate these men that say the Son is one of the Creatures But how can he be one of those things that were made by him Or how can he be termed the Only begotten who according to their sentiments of him is reckon'd amongst all the other creatures How can he be made of nothing whenas the Father himself saith My heart hath indited a good matter and Before the morning I have begotten thee in the womb Or how can he be unlike the Father in Essence whenas he is the perfect Image and the brightness of the Father and whenas he himself testifieth He that hath seen me hath seen the Father Now if the Son be the Word and the Wisedom of the Father How can there be a time when he was not For 't is the same absurdity as if they should say there was a time when God was both without his Word and his Wisedom How can he be mutable and subject to change who says concerning himself I am in the Father and the Father in me and I and the Father are one He spake also by the Prophet Behold me for I am the Lord and am not changed And though some one may say that this was spoken in reference to the Father yet it will be more accommodate to understand it now to be spoken in relation to the Word because although he became man yet was he not changed but as the Apostle says Jesus Christ the same yesterday and to day and for ever But what motive could they have to say that he was made for us whenas Paul saith For him are all things and by him are all things But concerning their Blasphemy in affirming that the Son doth not perfectly know the Father it ought not to be wondred at For having once resolved to fight against Christ they despise even the Words of the Lord himself who says As the Father knoweth me even so know I the Father If therefore the Father knoweth the Son only in part it is manifest that the Son also knoweth the Father in part But if it be impious to assert this and if the Father knoweth the Son perfectly it is perspicuous that as the Father knoweth his own Word so doth the Word know his own Father whose Word he is By asserting of these things and explaining the sacred Scriptures we have frequently confuted them but they like Chamaeleons have again been changed pertinaciously contending to appropriate to themselves this that is written When the impious is arrived at the very extreams of wickedness he despiseth There have indeed been many Heresies before these persons which by their too much audaciousness have fallen into imprudence and folly But these men who by all their discourses attempt nothing less than the subversion of the Divinity of the Word have to the utmost of their power made those preceding Heresies to be accounted just in regard they approach neerer to Antichrist Wherefore they are expelled out of the Church and Anathematized We are really troubled at the destruction of these men and the rather because they were heretofore instructed in the Doctrine of the Church but have now renounced it Yet we do not look upon this as so strange a thing For the same thing befell Hymenaeus and Philetus and before them Judas who though he had been our Saviour's Disciple yet was afterwards his betrayer and an Apostate Neither have we continued unadvis'd of these very persons for our Lord hath predicted Take heed that no man deceive you For many shall come in my name saying I am Christ and the time draweth neer and they shall deceive many Go ye not therefore after them And Paul having learned these things from our Saviour wrote thus That in the latter days some shall depart from the sound faith giving heed to seducing spirits and doctrines of devils who detest the truth Since therefore our Lord and Saviour Jesus Christ hath himself commanded this and also by his Apostle hath given us intimation concerning these men we being ear-witnesses of their impiety have deservedly anathematized these men as we said before and openly declar'd them estranged from the Catholick Church and Faith Moreover we have signified thus much to your Piety beloved and dearest Fellow-Ministers that if any of them should have the confidence to come to you you might not entertain them and that you should not be perswaded to believe Eusebius or any one else that shall write to you concerning them For it is our Duty as we are Christians to detest all those that speak or devise any thing against Christ as the Enemies of God and the corrupters of Souls and not to say to such men so much as God speed lest we become partakers of their iniquities as Saint John hath commanded us Salute the Brethren that are with you they that are with us salute you Alexander having Written such Letters as this to all the Bishops in every City the mischief grew worse those to whom the Contents thereof were communicated being hereby inflamed with a pertinacious contention Some were of the same Opinion with and subscrib'd to the Contents of these Letters but others did the contrary But Eusebius Bishop of Nicomedia was in the highest degree incited to dissent because Alexander had in his Letters made a reproachfull mention of him in particular At that time Eusebius was a man of great interest because the Emperour did then keep his Court at Nicomedia for Diocletian had not long before built a Pallace there For this reason therefore many Bishops were very obsequious to Eusebius And he himself wrote frequently sometimes to Alexander advising him to suppress the controversie raised amongst them and to readmit Arius and his Adherents into the Church at other times he wrote to the Bishops of every particular City perswading them that they should not consent to Alexander Hence it came to pass that all places were filled with tumult and disturbances For now a man might have seen not only the Prelates of the Churches in words contending with one another but the populace also divided some inclining to one party some to another And this matter grew to that height of indignity and insolency that the Christian Religion became a Ridicule even in the publick Theaters Those that were at Alexandria did pertinaciously contend about the chiefest points of the Faith they also sent Embassies to the Bishops of every particular Province Likewise those that were of the other party were authours of the like stirs and discords There were mixed amongst the
issue the proceedings against him are arrived at you have either heard already or will hear lest we should seem to insult over a man who hath receiv'd a condign recompence for his own wickedness But his impiety was grown so prevalent that he drew into the same pit of perdition with himself Theonas Bishop of Marmarica and Secundus Bishop of Pâ—olemaïs For the same sentence that had been given against him was pronounced against them But after the Grace of God had delivered us from that mischievous Opinion and from impiety and blasphemy and from those persons who were so audacious as to make divisions and sow discord amongst a people heretofore peaceable there yet remain'd the perverse stubborness of Melitius and those that had been by him admitted into sacred Orders and we now relate to you beloved brethren the judgment of the Synod concerning this particular It pleas'd therefore the Synod which dealt more kindly with Melitius for in the strictest sense and rigour of the law he did not deserve the least favour that he should continue in his City but have no jurisdiction neither to Ordain or to propose the names of those that were to be Ordained or to appear in any Village or City upon this pretence but that he should barely enjoy his appellation and title only And as for those that had been Ordain'd by him to any function being confirm'd by a more sacred Ordination they should afterwards be admitted into Communion and upon this condition they may continue possest of their preferment and function but yet they are to acknowledge themselves always inferiour to all those that had been approved of in every Diocess and Church who had been Ordained before by our dearest colleague in the sacred Function Alexander So that besides they shall have no power to propose or nominate whom they please or to act in any thing at all without the knowledge and consent of some Catholick Bishop who is one of Alexanders suffragans But those that by the grace of God and your prayers have not been found engaged in any Schism but have continued in the Catholick Church blameless let such have power to nominate and elect those that are worthy of the sacred Function and act in all things according to the established Law and Sanctions of the Church And if it shall happen that some of those who now hold Ecclesiastick preferments die then let those that are newly admitted and receiv'd into the Church be prefer'd to the dignities of the deceased provided that they shall appear worthy and that the people shall freely elect them provided also that the Bishop of Alexandria doth by his suffrage ratifie and confirm the peoples Election This same Priviledge is also granted to all But concerning Melitius in particular we otherwise Decree that because of his former irregularity rashness and giddiness of disposition no jurisdiction or authority shall be allowed him he being a man able to revive the same disturbances that were before These things are such as most especially and particularly relate to Aegypt and concern the most holy Church of Alexandria But if there shall be any other Canon or Decree made being our Lord and our most Reverent fellow Minister and Brother Alexander is present he at his arrival will give you a more particular account in regard he is the Authour of and conscious to what ever is done We also send you the good news concerning the unanimous consent of all in reference to the celebration of the most solemn Feast of Easter for this difference also hath been made up by the assistance of your prayers so that all the brethren in the East who formerly celebrated this Festival at the same time the Jews did will in future conform to the Romans and to us and to all who have of old observed our manner of celebrating Easter Do you therefore rejoycing at the good success of affairs and at the unanimous Peace and Concord amongst all men and also because all Heresie is wholly extirpated with a greater honour and more ardent love receive our Fellow Minister but your Bishop Alexander whose presence here hath greatly rejoyced us and who in this his infirm age hath endured so great labours that Peace might be restored amongst you Pray for us all that those good determinations which are made may remain firm and inviolable through Almighty God and our Lord Jesus Christ together with the holy Ghost to whom be glory for ever Amen In this Synodical Epistle 't is apparent that the Nicene Fathers did not only anathematize Arius and his followers but the very terms of his Opinion also and that in regard they had amongst themselves agree'd concerning the celebration of Easter they received into Communion the Arch-Heretick Melitius allowing him indeed the liberty of retaining the dignity of a Bishop but they deprived him of the power of doing any thing as a Bishop And upon this account I suppose it is that the Melitians in Aegypt are to this day separated from the Church because the Synod took away all Episcopal power from Melitius Moreover you must know that Arius wrote a book concerning his own Opinion which he intitled Thalia The stile of the book and the Doctrine contained in it was loose and dissolute much resembling the Songs or Verses of Sotades This piece of his also the Synod did at the same time condemn Nor was the Synod only sollicitous about writing Letters concerning the Peace restored to the Church but the Emperour Constantine also signified the same by his own Letters who wrote to the Church of Alexandria as followeth The Emperours Letter Constantinus Augustus to the Catholick Church of Alexandria God save you beloved Brethren We have receiv'd the greatest blessing from the divine Providence that being released from all Errrour We can now embrace and profess one and the same Faith The Devil hath no longer a dominion over us for all the Machinations he design'd against us are now totally destroyed The bright lustre of truth has according to the commandment of God defeated those dissentions those Schismes those Tumults and if I may so term them those fatal poysons of discord We therefore do all adore one God in Name and we believe that he is Moreover that this might be effected by the admonition of God we conven'd a great many Bishops at the City of Nice together with whom we our selves one of your number who rejoyce exceedingly in that we are your fellow-servant undertook the disquisition of the truth We did therefore enquire into and accurately discuss all things which seem'd to yield the least occasion of ambiguity or dissention And may the divine Majesty pardon us how great and horrid Blasphemies have some indecently uttered concerning our Great Saviour concerning our Hope and Life speaking and openly professing that they believe things contrary to the divinely inspired Scriptures and to the sacred Faith
these goods along with him and travelling into Persia changes his name calling himself Manes Where he distributed Buddas's or Terebinthus's books as his own genuine works amongst his seduced followers Now these are the Subjects of those books in the words they seemingly assert the Christian Religion but if the opinions contained in them be attentively considered they are neer a kin to Gentilism For Manichaeus being an impious person does incite his disciples to worship a plurality of Gods He also teaches that the Sun is to be adored Besides he introduces Fate and destroys mans free-will He apparently asserts a transmutation of Bodies following herein the opinions of Empedocles Pythagoras and the Aegyptians He denies that Christ existed in the flesh saying that he was a meer Phantasm He does also reject the Law and the Prophets and calls himself the Paraclete All which Tenets t is manifest are wholly disagreeable to the orthodox doctrine of the Church Moreover in his Letters he has been so audacious as to stile himself an Apostle But he met with a condign punishment for this impudent lie of his which befell him upon this occasion The son of the King of Persia happened to fall sick his Father desirous to save the life of his son left no stone unturn'd as the common saying is Having heard of Manichaeus and supposing the wonders he did to be real and true he sends for him as if he had been an Apostle hoping that he might preserve his Sons life When he was come in a fictitious and pretended manner he takes in hand to cure the Kings son But the King seeing that his son died under his hands clap't him in Prison with a designe forthwith to put him to death He made his escape out of Prison into Mesopotamia and saved himself But when the King of Persia had intelligence of his abode in those parts he caused him to be brought from thence by force and flead him alive and having stuffed his skin with chaff he hanged it up before the City gates These things which we relate are no forgeries of our own but we collected them out of a book we read over intitled the disputation of Archelaus Bishop of Cascharum one of the Cities of Mesopotamia For this Archelaus says that he disputed with Manichaeus face to face and what we have written above concerning Manichaeus's Life Archelaus himself does relate Thus therefore does the envy of the Devil as we said before delight to entrap good affairs when in their most flourishing posture But for what reason the goodness of God should permit this to be done whether it be that he is desirous to have the true opinion of the Church brought to the test and examined and wholly to extirpate arrogancy which usually grows up together with faith or for what other reason is a question that cannot be solved without great difficulty and tediousness nor can it now be opportunely discust by us For it is not our design to examin the truth of opinions or to make researches into the abstruse accounts of providence and the judgment of God but according to our ability to compose a narrative of the affairs that have been transacted in the Churches After what manner therefore the superstition of the Manichaeans sprang up a little before the times of Constantine it has been sufficiently declared Let us now return to the series of those times that are the proper subject of the History we designe CHAP. XXIII How Eusebius Bishop of Nicomedia and Theognis Bishop of Nice taking courage again endeavoured to subvert the Nicene Creed by plotting against Athanasius EUsebius and Theognis being returned from exile recovered their own Churches having as we said before extruded those that had been ordained Bishops in their places Moreover they acquired great interest and favour with the Emperour who had an high esteem for them looking upon them as converts from an Heretical to the orthodox Doctrine But they abused this favour and liberty granted them and made more disturbance in the world then formerly they had done incited thereto by two motives the one proceeded from the Arian Heresie with which they had been formerly infected the other from their inveterate hatred against Athanasius because he had so vigorously opposed them in the Synod when the Articles of faith were discussed First of all therefore they began to find fault with Athanasius's ordination as if he were unworthy of a Bishoprick and as if his ordination had been performed by unfitting persons But it was afterwards demonstrated that he was superiour to all manner of calumny for being seated in the Bishoprick of Alexandria he stifly and vigorously contended for the Nicene Creed then Eusebius set all his wits at work to lay a plot for Athanasius and to bring Arius again into Alexandria For he supposed this to be the only way to eradicate the Doctrine of Consubstantiality and introduce Arianism Eusebius therefore wrote to Athanasius that he would readmit Arius and his companions into the Church And in his Letter he intreated him but openly and in publick he threatned him But when Athanasius could by no means be prevailed with he attempts to perswade the Emperour to grant Arius leave to come into his presence and that he would give him a liberty of returning to Alexandria And by what means he prevailed so far as to effect this I will relate in its due place But before these things were done there was another commotion raised in the Churches For her own sons did again disturb the peace of the Church Eusebius Pamphilus relates that immediately after the Synod Aegypt raised mutual factions within it self but he annexes not the occasion of this division Whence he is thought by many to have been double-tongued because declining to set forth the reasons of the discords he had resolved with himself not to assent to what had been determined at Nice But as we our selves have found from several Letters which the Bishops wrote to one another after the Synod the term Homoousios disturbed some mens minds Whilst they were busying themselves about this word and made too curious inquiries into its import and meaning they raised an intestine war amongst themselves And what was done herein was not unlike a fight in the night For neither side seemed to understand perfectly why they reviled one another For they that had an aversion for the term Homoöusios look'd upon them that approved of it as introducers of Sabellius's and Montanus's opinion And therefore they called them blasphemers as being persons that destroyed the existence of the Son of God On the other hand they that were maintainers of the term Homoöusios supposing the other their adversaries to be introducers of the worship of many Gods abominated them as the bringers in of Gentilism Eustathius Bishop of Antioch reviles Eusebius Pamphilus as one that adulterates the Nicene Faith Eusebius answers that he does in no wise infringe or
them whether they would agree to the Nicene faith They having readily given their assent the Emperour commanded them to deliver in a Libel containing the Articles of their faith CHAP. XXVI How Arius being recalled from exile and having given up a Libell of Repentance to the Emperour did therein hypocritically pretend himself an assertour of the Nicene Creed HAving therefore composed a Libell they present it to the Emperour the contents whereof are as followeth Arius and Euzoïus to our most Religious and most pious Lord Constantine the Emperour According to the order of your piety most acceptable to God our Lord the Emperour we do declare our Faith and in writing profess in the presence of God that we and all our adherents do believe as followeth We believe in one God the Father Almighty and in the Lord Jesus Christ his Son who was made by him before all worlds God the Word by whom all things were made that are in heaven and that are in earth who came down from heaven and was incarnate and suffered and rose again and ascended into the heavens who also shall come again to judge the quick and the dead We also believe in the Holy Ghost and in the Resurrection of the flesh and in the life of the world to come and in the kingdom of heaven and in one Catholick Church of God which is spred from one end of the world to the other This faith we have received from the holy Gospels the Lord saying to his disciples Go ye and teach all nations baptizing them in the name of Father and of the Son and of the holy Ghost If we do not thus believe these things and if we do not truly admit of the Father the Son and the holy Ghost in such manner as the whole Catholick Church and the Scriptures which we believe in all things do teach God is our Judge both now and in the Judgment to come We therefore beseech your piety O Emperour most acceptable to God! that we being Ecclesiastical persons and holding the Faith and sence of the Church and the holy Scriptures may by your pacifick and religious piety be united to our mother to wit the Church all questions and superfluous disputations being wholly taken away and suppressed that so both we and the Church enjoying a mutual peace and union may joyntly offer up our usual prayers for the peaceable Reign of your Imperial Majesty and for your whole Family CHAP. XXVII How Arius returned to Alexandria by the Emperours order and upon Athanasius's refusal to admit him Eusebius's faction framed divers accusations against Athanasius before the Emperour ARius having thus perswaded the Emperour returned to Alexandria But this specious covert was not prevalent enough to suppress the silenced and hidden truth For when Athanasius denied him reception upon his arival at Alexandria in regard he detested the man as an abomination he attempted to stir up new commotions in Alexandria by disseminating his heresie Moreover at that time Eusebius did both himself write Letters and also induced the Emperour to write that Arius and his complices might be received into the Church But Athanasius did wholly refuse to grant them reception And he acquainted the Emperour by his Letters that it was impossible for those who had once rejected the faith and were anathematized to be entirely readmitted again to their degrees in the Church at their return But the Emperour highly incensed at this return thus threatned Athanasius in a Letter Part of the Emperours Letter Having therefore received the knowledge of our will doe you afford a free ingress to all such as are desirous of entring into the Church For if we shall receive information that you have prohibited any of those that are desirous to be united to the Church or have hindred their admission We will immediately send one who shall be impowred by Our order to depose you and banish you your Countrey Thus wrote the Emperour having a regard to the good of the publick and being unwilling that the members of the Church should be rent asunder For he laboured to reduce them all to a perfect union At that time therefore the Eusebians who were deadly haters of Athanasius supposing they had gotten a fair opportunity made use of the Emperours indignation as instrumental for the execution of their own design Upon which account they made great disturbances labouring by that meanes to effect Athanasius's deposition from his Bishoprick for they hoped that the Arian opinion would become absolutely prevalent by these means only to wit by a removal of Athanasius There was therefore by a joynt consent an attack made against him by Eusebius of Nicomedia Theognis of Nice Maris of Chalcedon Ursacius of Singidunum a City of the Upper Maesia and Valens of Mursa in the Upper Pannonia These persons hire some of the Melitian Hereticks who bring in several accusations against Athanasius And first they frame a complaint against him by Ision Eudaemon and Callinicus who were Melitians as if Athanasius had ordered the Aegyptians to pay a linnen garment under the notion of tribute to the Church of Alexandria But Alypius and Macarius Presbyters of the Church of Alexandria who were then accidentally at Nicomedia extinguished this accusation having informed the Emperour that what they reported against Athanasius was false Wherefore the Emperour by his Letters sharply reproved those that informed against him but he advised Athanasius in a Letter to repair to him But the Eusebian faction before his arival and in order to their preventing of it tack another accusation to the first far worse than the former as if Athanasius entring into a conspiracy against the Emperours affaires had sent a little chest full of gold to one Philumenus But the Emperour having taken cognizance hereof at Psamathia which is the Suburbs of the City Nicomedia and finding Athanasius innocent dismissed him with honour and wrote to the Church of Alexandria that their Bishop Athanasius had been falsly accused It would indeed have been comely and decent to have passed over in silence those calumnies which the Eusebians afterwards framed against Athanasius lest Christs Church should be condemned by those that do not embrace his doctrine But in regard they have been committed to writing and exposed to the view of all men I therefore judged it necessary to treat of these matters as compendiously as may be which if particularized would require a peculiar volume Wherefore I will give a short account whence both the subject of the calumny it self and also the contrivers of the false accusation had their original Mareotes is a region of Alexandria There are in it a great many and those very populous villages and in them many and stately Churches All these Churches are under the jurisdiction of the Bishop of Alexandria and subject to his City like Parishes In this Country of Mareotes there was a man by name Ischyras who had committed a fact
things were added which should in future happen to Israel and to the Gentiles These were the times manifested by them whereby was declared not the beginning of Faith as we said before but the times wherein those Prophets themselves lived and foretold these things But these Wise men in our days whenas they neither compose Histories nor predict future things but having written these words The Catholick Faith was published immediately add the Consulate the month and the day And as those holy persons wrote the History of affairs in their age and noted the times of their own ministration so these men do manifest the time of their own Faith And would to God they had written concerning their own Faith only for now they first began to believe and had not attempted to write concerning the Catholick Faith For they have not written Thus we believe but after this manner The Catholick Faith was published The audaciousness therefore of this design does reprehend their impiety but the novelty of the Expression by them invented is altogether like the Arian Heresie For by their writing after this manner they have informed all persons when they themselves began first to believe and from what instant they are desirous their Faith should be Preached And according to that saying of Luke the Evangelist A Decree of Enrolment was published which Edict was not before but it began from those times and was published by him that wrote it so these persons by writing thus The Faith is now published have demonstrated that the Tenets of their Heresie are novitious and were not in former times But in as much as they add the term Catholick they are insensible of their falling into the impious opinion of the Cataphrygae and as they did so do these assert saying the Faith of the Christians was first revealed to us and took its beginning from us And as they stiled Maximilla and Montanus so these term Constantius their Lord and Master instead of Christ. But if according to them the Faith took its beginning from this Consulate what will the Fathers and the blessed Martyrs do Moreover what will they themselves do with such persons as were catechized and instructed by them and died before this Consulate How will they raise them to life again that they may root out of their minds what they seemed to have taught them and implant in them those sentiments which as they write are newly invented by them To such a degree of ignorance are they arrived being only well skilled in framing Pretexts and they such as are undecent and improbable and which may be presently confuted Thus wrote Athanasius to those of his acquaintance Such as are Lovers of learning after they have found out this letter may understand the powerfull expressions therein contained For we having an aversion for prolixity have inserted but part thereof here Further you are to take notice that the Synod deposed Valens Ursacius Auxentius Germinius Caius and Demophilus because they would not Anathematize the Arian opinion Wherefore they highly resenting their deposition hastned forthwith to the Emperour carrying along with them that Draught of the Creed which had been read in the Synod And the Synod acquainted the Emperour with their determinations by their letter the purport whereof being translated out of Latine into Greek is this The Letter of the Ariminum Synod to the Emperour Constantius By Gods will and the Command of your Piety we believe Order has been taken that we Western Bishops should come out of divers Provinces to the City of Ariminum that the Faith of the Catholick Church might be made apparent to all men and that Hereticks might be notified For whilst all of us who entertain such sentiments as are true could review and consider matters our determination was to hold the Faith which hath continued from all antiquity which we have received by the Prophets Gospels and Apostles by God himself and our Lord Jesus Christ the preserver of your Empire and Doner of your safety For we accounted it a thing detestable to maim any of those matters which have been rightly and justly determined and to take away any thing from those persons who were Assessours in the Nicene Treaty together with Constantine of glorious Memory the Father of your Piety Which Treaty hath been manifested and insinuated into the minds of the people and is found to have been then opposed to the Arian heresie in such manner that not only that but other heresies also have thereby been vanquished From which Treaty should any thing be taken away a passage would be opened to the poison of Hereticks Therefore Ursacius and Valens sometime lay under a suspicion of being adherents to the same Arian heresie and they were suspended from communion They also begged pardon as the contents of their Libel do manifest Which they procured at that time from the Council of Millaine the Embassadours of the Church of Rome also assisting Constantine being present in this Consult in regard after a searching disquisition that Creed had been drawn up which he believing and being baptized departed to Gods rest we look upon it as a thing detestable to make any Mutilations therein or in any thing to set aside so many Saints Confessours and successours of the Martyrs who were composers of that Treaty in regard they have kept all things asserted by the past Writers of the Catholick Church And it hath continued to these very times wherein Your Piety hath received the power of Ruling the world from God the Father by God and our Lord Jesus Christ. But these wretched men endewed with an unhappy Sense have again by a temerarious attempt proclaimed themselves the setters forth of impious Doctrine and even now they endeavour to shake what had been founded in reason For when the Letters of Your Piety ordered that the Faith should be Treated of there was proposed to us by the forenamed disturbers of the Churches Germinius Auxentius and Caius having joyned themselves to them a new Creed to be considered of which contained much perverse Doctrine But when the Creed they proposed publickly in the Council seemed to displease their sentiments were that it was to be drawn up otherwise And it is manifest that they have in a short time often altered these things But lest the Churches should be frequently disturbed we have determined that the ancient sanctions ought to be kept ratified and inviolable and that the forementioned persons should be removed from our communion In order therefore to the informing of Your Clemency we have directed our Legates who by our Letter will declare the opinion of the Council To whom we have given this particular only in charge that they should dispatch their Embassie no otherwise than that the ancient Sanctions may continue firm and inviolable as also that Your Wisdom might know that peace cannot be accomplished by this which the forenamed Valens
own Father who was Bishop of Caesarea in Cappadocia in regard he wore a garment misbecoming the Sacerdotal function You are to know that in Eustathius's room Meletius was constituted Bishop concerning whom we will speak hereafter But Eustathius was afterwards condemned in a Synod convened upon his account at Gangra a City of Paphlagonia because after his deposition in the Synod at Caesarea he had done many things repugnant to the Ecclesiastick Laws For he had forbidden marriage and maintained that meats were to be abstained from and upon this account he separated many who had contracted marriages from their wives and perswaded those who had an aversion for the Churches to communicate at home He also enticed away servants from their Masters by a pretext of piety He himself wore the habit of a Philosopher and caused his followers to make use of a new and unusual garb and gave order that women should be shorn He asserted that set Fasts were to be avoided but maintained Fasting on Sundays He forbad Prayers to be made in the houses of those who were married and taught that the blessing and communion of a Presbyter who had a wife whom he had lawfully married during his being a Laick ought to be declined as a thing most detestable Upon his doing and teaching these and several other such like things as these a Synod as I have said convened at Gangra in Paphlagonia deposed him and Anathematized his opinions These things were done afterwards But Macedonius being then ejected Eudoxius despising the See of Antioch is constituted Bishop of Constantinople being consecrated by the Acacians Who forgot themselves in that they Decree'd what was contradictory to their former determinations For they who had deposed Dracontius because of his translation from Galatia to Pergamus considered not with themselves that by Ordaining Eudoxius who then made a second remove to another Bishoprick they did what was contrary to their own Sanctions Having done these things they sent the Creed which had been read to Ariminum together with its Supplement corrected by them and gave order that such as would not subscribe it should be banished according to the Emperours Edict Lastly They made known what they had done both to others in the East who entertained the same sentiments with them and also to Patrophilus Bishop of Scythopolis For he went from Seleucia forthwith to his own City Further Eudoxius having been constituted Bishop of the Great City the Great Church named Sophia was at that time consecrated in Constantius's Tenth and Julianus Caesar's third consulate on the fifteenth of the month February As soon as Eudoxius was seated in that See he was the first that uttered this sentence which is still in every bodies mouth saying The Father is Irreligious the Son is Religious When a tumult and a disturbance arose thereupon Be not troubled said he at what has been spoken by me for the Father is irreligious because he worships no person but the Son is religious because he worships the Father When Eudoxius had spoken these words the tumult was appeased but instead of the disturbance there was a great laughter raised in the Church And this saying of his continues to be a ridicule even to this day Such cavils the Arch-hereticks made use of and busied themselves about such expressions as these rending the Church in sunder thereby This was the conclusion that the Synod had which was convened at Constantinople CHAP. XLIV Concerning Meletius Bishop of Antioch IT now remaines that we speak concerning Meletius For he as we said a little before was made Bishop of Sebastia in Armenia after Eustathius's Deposition He was afterwards translated from Sebastia to Beroea a City of Syria When he had been present at the Synod in Seleucia and Subscribed the Creed published there by Acacius he went directly from thence to Beroea Upon the convention of the Synod at Constantinople when the Antiochians understood that Eudoxius had despised the presidency over their Church and removed to the wealth of the Constantinopolitan See they sent for Meletius from Beroea and install him Bishop over the Church of Antioch At first he superseded making any discourses about points of Faith and delivered moral Doctrine only to his hearers But after his continuance there some time he expounded the Nicene Creed and asserted the Homoöusian opinion Which when the Emperour understood he gave order that he should be banished and caused Euzoïus who had before been deposed together with Arius to be ordained Bishop of Antioch But as many as reserved an affection for Meletius left the Arian congregation and made assemblies apart by themselves although those who originally embraced the Homoöusian opinion would not communicate with them because Meletius had received his Ordination from the suffrages of the Arians and because his followers had been baptized by them After this manner was the Antiochian Church affected towards the other party although they agreed with them in the points of Faith But the Emperour understanding that the Persians were raising another War against the Romans went in great hast to Antioch CHAP. XLV Concerning Macedonius's Heresie BUT Macedonius who had been ejected out of Constantinople being unable to bear his condemnation could by no means endure to be at quiet But joyned himself to those of the other party who had deposed Acacius and his followers at Seleucia He therefore sent an Embassy to Sophronius and Eleusius exhorting them to adhere to that Creed which was at first published at Antioch and afterwards confirmed at Seleucia and that they should give it an adulterate name to wit the Homoiöusian Creed Wherefore many of his acquaintance and friends flock't to him who are now from him called Macedoniani And as many as dissented from the Acacians at the Synod of Seleucia from thence forward manifestly asserted the term Homoiöusios whereas before this they had not openly owned it But there is a report which has been prevalent amongst many men that this term Homoiöusios was not Macedonius's invention but Marathonius's rather whom they had made Bishop of Nicomedia a little before Upon which account they call the followers of this opinion Marathoniani also In like manner Eustathius who had been ejected out of Sebastia for that reason which we have mentioned a little before joyned himself to that party But after Macedonius refused to include the holy Ghost in the Divinity of the Trinity then Eustathius said I cannot assent to the terming of the holy Ghost God nor dare I call him a Creature Upon which account those that embrace the Homoöusian-opinion give these persons the name of Pneumatomachi The reason why these Macedoniani are so numerous in Hellespont I will declare in its due place Now the Acacians used their utmost endeavours that they might be convened again at Antioch in regard they repented their having asserted the Son to be wholly like to the Father On the year
to be God and had healed the withered hand the Pharisees went out and entred into a consult against him how they might destroy him But when Jesus knew it he withdrew himself from thence Moreover when he had raised Lazarus from the dead From that day forth says the Evangelist they took counsel for to put him to death Jesus therefore walked no more openly among the Jews but went thence unto a country near to the wilderness Further when our Saviour had said Before Abraham was I am the Jews took up stones to cast at him But Jesus hid himself and went out of the temple And going thorow the midst of them went away and so escaped When therefore they see these things or rather hear them for they see them not ought they not according as 't is written to be burnt with fire in regard they design and speak the contrary to what our Saviour did and taught In fine when John had suffered Martyrdom and his disciples had buried his body When Jesus heard of it he departed thence by Ship into a desart place apart These things our Lord did and thus he taught But I wish these persons could be perswaded to be even in such a manner ashamed that they would confine their rashness to men only and not proceed to such an heighth of madness as to charge our Saviour with fearfulness against Whom they have once already designedly invented Blasphemies But no man will ever tolerate this their madness but rather by their ignorance in the Gospels they will be confuted by all men For there is a rational and true cause for such a retreat and flight as this is which as the Evangelists have recorded was made use of by our Saviour And from hence we ought to suppose that the very same cause of flight was made use of by all the Saints For what ever is recorded concerning our Saviour as man the same ought to be referred to mankind in general For he assumed our nature and demonstrated in himself such affections and dispositions of mind as are agreeable to our infirmity Which John has set forth in these words Then they sought to take him but no man laid hands on him because his hour was not yet come Yea before that hour came he himself said to his mother Mine hour is not yet come And to those who were called his brethren he said My time is not yet come Again when the time was come he said to his disciples Sleep on now and take your rest for behold the hour is at hand and the Son of man shall be betrayed into the hands of sinners Neither therefore permitted he himself to be apprehended before the time came nor when the time was come did he conceal himself but voluntarily resigned up himself to the Traytors After the same manner also did the blessed Martyrs consult their own preservation in the Persecutions which now and then hapned When they were Persecuted they fled and continued in places of concealment But when found out they suffered Martyrdom Thus has Athanasius discoursed in his Apologetick concerning his own flight CHAP. IX How after the Synod at Alexandria made up of those who asserted the Homoousian Faith Eusebius returning to Antioch found the Catholicks disagreeing there upon account of Paulinus's Ordination and being unable to bring them to an agreement he departed from thence BUt Eusebius Bishop of Vercellae immediately after the Synod went from Alexandria to Antioch Where finding Paulinus Ordained by Lucifer and the Populace disagreeing amongst themselves For the followers of Meletius had their assemblies apart by themselves he was troubled because all people did not unanimously agree to the Ordination that had been made and in his own thoughts disapproved of what was done But by reason of the reverence and respect he bore to Lucifer he held his peace and went away having promised that he would rectifie what had been done in a Synod of Bishops Afterwards he used his utmost diligence to unite the dissenters but could not effect it In the interim Meletius returned from his Exile And finding his followers celebrating their assemblies apart by themselves he headed them But Euzoïus a Prelate who embraced the Arian Tenets was possessed of the Churches Paulinus had only one of the lesser Churches within the City out of which Euzoïus had not ejected him by reason of the reverential respect he had for him But Meletius had his meetings without the gates of the City After this manner therefore did Eusebius depart from Antioch at that time But when Lucifer understood that his Ordination was not approved by Eusebius he lookt upon it as an injury and was highly incensed Wherefore he separated himself from Eusebius's communion and out of a pertinacious contentiousness presumed to reprove what had been determined by the Synod These things being transacted in a time of sadness and discord caused many persons to separate from the Church For there sprung up another new Heresie the followers whereof were termed Luciferians But Lucifer was not in a capacity of satisfying his anger For he was bound by his own promises by which being sent by his Deacon he had engaged that he would assent to the Synods determinations Wherefore he retained the Ecclesiastick Faith and departed into Sardinia to his own See But such as at first were agrieved together with him do hitherto continue Separatists from the Church Further Eusebius like a good Physitian travelled over the Eastern Provinces where he perfectly recovered those that were weak in the Faith teaching and instructing them in the doctrines of the Church Departing from thence he arrived in Illyricum and afterwards went into Italy where he took the same course CHAP. X. Concerning Hilarius Bishop of Poictiers BUt Hilarius Bishop of Poictiers which is a City of the second Aquitania had prevented him having before-hand laid the foundations of such points as were agreeable to the Catholick Faith in the minds of the Bishops in Italy and Gallia For he returning first from banishment arrived in those Countries before him Both of them therefore vigorously defended the Faith But Hilarius being a person endowed with a great stock of Eloquence asserted the Homoöusian opinion in Books which he wrote in the Latine tongue wherein he sufficiently confirmed that Faith and powerfully confuted the Arian Tenets These things hapned a little after the recalling of those who had been banished But you must know that at the same time Macedonius Eleusius Eustathius and Sophronius and the rest of that Sect who were all called by one general name Macedoniani held frequent Synods in various places And having called together those who in Seleucia were followers of their opinion they Anathematized the Prelates of the other party I mean the Acacians They also rejected the Ariminum Creed and confirmed that which had been recited at Seleucia Which Creed was the same that had before been set
were stript naked were bound were stoned were slain with the Sword they were persons that wandred about in the Solitudes in Sheep-skins and Goat-skins being destitute afflicted tormented of whom the world was not worthy they wandred in Deserts and in Mountaines and in Dens and Caves of the earth notwithstanding they received a Testimony both from their Faith and from the Works and Cures which the Grace of God performed by their hands But as 't is probable divine Providence permitted these persons to suffer these things having provided some better thing that by those miseries which they underwent others might obtain salvation in God And this was demonstrated by the Event When therefore these admirable persons were superiour to all that force and violence used towards them Lucius quite out of heart advices the Commander of the Military Forces to banish the Fathers of the Monks These Fathers of the Monks were the Egyptian Macarius and he of Alexandria who bore the same name These persons therefore were exiled into an Island wherein there was no Christian Inhabitant In that Island there was an Heathen Temple and a Priest in it whom all the Inhabitants worshipped like a God But when these pious persons arrived in that Island all the Daemons there were seized with a fear and trembling At the same time also this accident hapned The Priests daughter possest on a sudden by a Devil fell into a rage and overturned all things She was extreamly unruly and could by no means be quieted but cried out with a loud voice and spake to those pious persons saying why are you come to cast us out from hence also These men therefore did in that place give another demonstration of that power of theirs which they had received from the Grace of God For they drove the Devil out of the Virgin and having restored her to her right mind delivered her to her Father whereby they induced both the Priest and also all the Inhabitants of that Island to embrace the Faith of the Christian Religion Wherefore they cast away their Images immediately changed the Fabrick of their Temple into the form of a Church received Baptism and with cheerfulness learned all the Doctrines of Christianity Thus these admirable persons persecuted upon account of the Homoöusian Faith rendred themselves more approved brought salvation to others and made the Faith more firm and strong CHAP. XXV Concerning Didymus a blind man ABout the same times God produced another person by whose Testimony he thought fit the Faith should be corroborated and confirmed For Didymus a man admirable and eloquent adorned with all sorts of Learning flourished at that time This person being very young when he had but just learned to read fell into a distemper of his eyes wherewith he was sorely troubled and lost his eye-sight But God instead of corporal eyes gave him those of the mind For what he could not be instructed in by seeing he learnt by hearing For being of an apt and ingenious disposition from his childhood and endued with an excellent wit he far surpassed even those ripe-witted children who had the acutest sight For he became Master of the Rules of Grammar with much ease and arrived to the knowledge of those of Rhetorick with more celerity Proceeding on from thence to Philosophy with an admirable facility he learnt Logick Arithmetick and Musick and treasured up within his own mind the other Precepts of the Philosophers in such a manner that he could readily dispute against those who had perfectly learnt those Arts by the benefit of their eyes Moreover he was so exactly well-skilled in the divine Oracles of the Old and New Testament that he published many discourses upon them he dictated Three Books concerning the Trinity and interpreted Origens Books Concerning Principles setting forth Comments thereupon wherein he asserts that those Books were incomparably well written and that their Cavils are frivolous who accuse Origen and make it their business to speak reproachfully of his Works for they are not able says he to arrive at the knowledge of that Authours perspicacity and prudence If any person therefore be desirous of knowing Didymus's great Learning and the fervency of his mind he may have an account thereof by a perusal of the Books elaborated by him It 's reported that Antonius the Monk discoursed with this Didymus long before the times of Valens at such time as he left the desart and came to Alexandria upon account of the Arians and that perceiving the Learning and knowledge of this person he spake these words to him O Didymus Let not the loss of your bodily eyes trouble you For you are deprived of such eyes as the Flies and Gnats can see with But rejoyce that you have those eyes wherewith the Angels see by which even God himself is discerned and his Light comprehended This was the saying of the pious Antonius to Didymus long before these times we are treating of But at that time Didymus was look't upon to be the greatest Patron and Defender of the genuine Faith who disputed against the Arians unravelled their Sophistick Cavills and confuted their adulterate and fraudulent discourses CHAP. XXVI Concerning Basilius of Caesarea and Gregorius of Nazianzum DIvine Providence set up Didymus indeed as an opponent to the Arians at Alexandria but in order to their Confutation in other Cities it made use of Basilius Caesariensis and Gregorius Nazianzenus Concerning whom I judge it now opportune to give a short account The memory and same of these two persons which is still preserved amongst all men and the Learning contained in the Books written by them might indeed be sufficient to set forth the praises and commendations of each of them But in regard they were persons in an eminent manner usefull to the Church at that time and were preserved by God as being the Incentives of the Orthodox Faith the Subject of our History does of necessity ingage us in an especiall manner to make mention of these two men Should any one therefore be desirous of comparing Basilius and Gregorius with one another and of giving an account of the Life Morals and Virtues that were in them he would be in a great doubt which of them he should prefer before the other For they were both equal to one another whether you respect their pious and exact course of Life or their Learning I mean as well their Grecian Literature as their knowledge in the sacred Scriptures For when very young they went to Athens and were the hearers of Himerius and Prohaeresius the two most eminent Sophistae of those times afterwards they frequented the School of Libanius at Antioch in Syria and by their industry arrived at the highest accomplishments of eloquence And when they were judged worthy to be professours of eloquence many persons perswaded them to enter upon the teaching and profession thereof Others advised them to practise the Law but they despised both
these sorts of Life and discontinuing their studies of eloquence embraced a Monastick life Having therefore had a taste of the precepts of Philosophy from him who at that time taught Philosophy at Antioch not long after they procured Origen's Works and from them got an insight into the interpretation of the sacred Scriptures For the great fame of Origen did at that time fill the whole world When they had with great studiousness exercised themselves in the perusal of those Books they powerfully opposed the Assertours of Arianism And although the Arians cited Origen's Books in confirmation as they supposed of their own opinion yet these two persons confuted them and evidently demonstrated that they understood not the meaning of Origen Indeed the Arians and their then Abettor Eunomius although they were at that time accounted persons of great eloquence yet as often as they engaged in a discourse with Gregorius and Basilius 't was made evidently apparent that they were men altogether ignorant and unlearned Basilius was first promoted to a Diaconate by Meletius Bishop of Antioch after that he was preferred to the Bishoprick of his own Country I mean Caesarea in Cappadocia and undertook the care of the Churches For being afraid least the novelty of the Arian opinion should prey upon and devour the Provinces of Pontus he went with great hast into those parts Where he constituted Monasteries instructed the inhabitants in his own doctrines and confirmed the minds of those that wavered Gregorius being constituted Bishop of Nazianzum a small City in Cappadocia over which Church his own father had before presided took the same course that Basilius did For he also went up and down to the Cities and corroborated those that were feeble and dispirited as to the faith But more especially he made frequent journeys to Constantinople and confirmed the Orthodox in that City by his Preaching and Discourses Upon which account he was soon after constituted Bishop over the people at Constantinople by the suffrage of many Bishops When therefore what both these persons did came to the Emperour Valens's ears he forthwith ordered Basilius to be brought from Caesarea to Antioch Immediately therefore he was conveyed thither and by the Emperours order was set before the Tribunal of the Praefects when the Praefect put this question to him why he would not embrace the Emperours Faith Basilius with a great deal of confidence found fault with the Emperours Religion and commended the Homoöusian Faith But when the Praefect threatned him with death would to God said Basilius it might happen to me to be delivered from the bonds of the body upon account of the truth Then upon the Praefects admonishing him to inspect and consider the matter more seriously with himself 't is reported that Basilius said I am the same this day that I shall be to morrow I wish that you would not have changed your self After this Basilius continued that day in custody Not long after it hapned that Valens's son a young child whose name was Galates was seized with a sore distemper in so much that his recovery was despaired of by the Physitians The Empress Dominica his mother did positively affirm to the Emperour that she had been sorely disquieted with fearfull and horrid visions in her dreams and that the child was visited with sickness because of the Bishops injurious usage The Emperour taking these things into consideration sends for Basilius And to make tryal of him expresses himself to him after this manner If your Opinion be true pray that my son may not dye If you will believe O Emperour replied Basilius as I doe and if you will assent that the Church shall be united the child shall live When the Emperour would not consent to that the will of God therefore be done said Basilius concerning the child After Basilius had spoken these words the Emperour ordered he should be dismist But the child died not long after Let thus much be compendiously said concerning these persons Moreover each of them wrote and published many and those incomparable Books Some of which Rufinus says were by him translated into Latine Basilius had two brothers Petrus and Gregorius Petrus imitated Basilius's monastick course of life but Gregorius followed his eloquent way of teaching He also finished that Book concerning the Six days-work which Basilius had taken pains about and left imperfect after his Brother's death And recited a Funeral Oration in praise of Meletius Bishop of Antioch at Constantinople There are also several other Orations of his extant CHAP. XXVII Concerning Gregorius Thaumaturgus BUt in regard some are apt to mistake because of the likeness of the name and by reason of the Books which in their title are ascribed to Gregorius you are to know that there was another Gregorius of Pontus who had his original extract at Neocaesarea in Pontus and was ancienter than these Gregorius's For he was Origen's Scholar This Gregorius's fame is very great at Athens at Berytus over the whole Pontick Dioecesis and I had almost said over the whole world For having left the Schools at Athens he went to Berytus and studied the Civill Law Where being informed that Origen did interpret the sacred Scriptures at Caesarea he went in great hast to that City And having been an hearer of the Magnifick exposition of the sacred Scriptures he bad far-well to his study of the Roman Laws and in future became wholly addicted to Origen By whom he was instructed in the true Philosophy and after that his Parents recalling him he returned into his own country Where first of all whilst he was a Laïck He did many miracles sometimes healing the diseased at others driving away devills by Letters in fine he brought over the professours of Gentilism to the faith not only by his words but much more by the works he did He is mentioned also by Pamphilus the Martyr in the Books he wrote concerning Origen Whereto is annexed Gregorius's Oration wherein he returned thanks to Origen at his departure from him There were therefore that I may speak briefly many Gregorius's The first is this ancient Origens Scholar the second Nazianzenus the third Basilius's Brother There was also another Gregorius at Alexandria whom the Arians constituted Bishop of that City during the time of Athanasius's exile Thus much concerning these persons CHAP. XXVIII Concerning Novatus and those from him termed Novatians And that those Novatians who inhabited Phrygia altered the time of celebrating the Festival of Easter and kept it on the same day the Jews did ABout this very time the Novatians who inhabited Phrygia altered the day of celebrating the Feast of Easter How this was done I will declare having first of all told you upon what account the accurate and exact Canon of their Church does at this present flourish in the Provinces of Phrygia and Paphlagonia Novatus a Presbyter of the Roman Church
prayers of the Jews could do him any good at length he betook himself to Christian Baptism hoping that this would be his only true and Salutary Physitian Atticus the Bishop was soon acquainted herewith Having therefore instructed him in the rudiments of Christianity and declared to him the hope in Christ he ordered him to be carried in his bed to the Font. The Paralyticall Jew receiving Baptism with a sincere faith immediately upon his being taken out of the water in the Font was freed from his disease and continued sound and healthy in future This admirable Cure the power of Christ vouchsafed to shew to men even in our times by reason whereof many Heathens believed and were baptized But the Jews although they seek after Signs notwithstanding could not be induced to believe by present miracles Such benefits as these were conferred upon men by Christ. CHAP. V. How Sabbatius who from being a Jew had been made a Presbyter of the Novatianists deserted those of his own opinion BUt many persons slighting these things persisted in their impiety For the Jews did not only disbelieve these Miracles which hapned but such persons also as were studious followers of them were found to hold the same Sentiments they did For Sabbatius of whom we have made mention a little before not willing to continue in the degree of a Presbyter to which he had been promoted but being from the beginning ambitious of a Bishoprick in these times separated from the Church of the Novatianists making the observation of the Jewish Passover his pretence Holding therefore assemblies that were Schismaticall and separate from his own Bishop Sisinnius in a place of the City which is termed Xerolophus where Arcadius's Forum now is he attempted an audacious fact that deserved many punishments For on one of his meetingdays he read a passage in the Gospell whereat these words occur Now it was a Feast called the Passover of the Jews to which he made an addition of his own that was never written nor ever heard of before to wit these words Cursed says he be that person who celebrates the Passover not on the days of unleavened bread These words of his being heard spread immediately And the simpler sort of the Novatian Laity circumvented by this Artifice betook themselves to him But his fraud proved unsuccessfull to himself And his forgery had an unhappy event For not long after he celebrated the Festivall by way of Anticipation when many persons flockt to him And whilst they were keeping the Solemn Vigills by watching all night in the Church a Daemoniacall terrour seised them as if Sisinnius their Bishop was come with a great multitude to fall upon them Hereupon a disturbance was raised as it usually happens and they being shut up by night in a streight place trod upon one another in so much that above seventy persons of them lost their lives For this reason many deserted Sabbatius Notwithstanding some possest with a rude anticipate opinion continued with him But how Sabbatius violated his oath and got into a Bishoprick we will declare by and by CHAP. VI. Concerning those who at that time were the Ring-leaders of the Arian Opinion DOrotheus Bishop of the Arian Heresie who had been translated by the Arians from Antioch to Constantinople as we have related before having lived an hundred and nineteen years died in Honorius's seventh and Theodosius Augustus's second Consulate on the sixth of November After this person Barba presided over the Arian Sect. In whose time the Arian Heresie was very happy in having two eloquent men both whom were dignified with a Presbyterate The name of the one was Timotheus the other was called Georgius Georgius was furnished with more of Grecian Literature but Timotheus had bestowed greater pains about the Sacred Scriptures Moreover Georgius had Aristotle's and Plato's books always in his hands but Timotheus was an admirer of Origen and in his Expositions of the Sacred Scriptures in publick he shewed himself not to be unskilled in the Hebrew Tongue Timotheus had formerly been an adherent to the Sect of the Psathyriani But Georgius had been ordained by Barba I my self discoursed with this Timotheus and evidently perceived how ready and expedite he was in returning answers to those who questioned him and in explaining the most obscure places which occur in the Sacred Scriptures He always quoted Origen as a most evident witness of what he asserted I cannot therefore but wonder how these two persons should persist in their adherence to Arianism the one of whom had Plato always in his hand and the other had Origen in his mouth For neither does Plato assert that the Second and Third Cause as he usually terms them took a beginning of Existence And Origen every where acknowledges the Son to be coeternal with the Father But though they continued in their own Church yet the Arian heresie was by them reduced to a better and more moderate temper For by their own doctrine they banished many of Arius's blasphemies But thus far concerning these persons Not long after this Sisinnius Bishop of the Novatianists dyed in the same Consulate and Chrysanthus is ordained concerning whom we shall speak hereafter CHAP. VII How Cyrillus succeeded Theophilus Bishop of Alexandria SOme little time after this Theophilus Bishop of Alexandria fell into a Lethargick distemper and died in Honorius's ninth and Theodosius's fifth Consulate on the fifteenth of the month October And a contention being raised there also about the Bishoprick some endeavoured to place Timotheus the Arch-deacon in the Episcopal Chair others Cyrillus who was Theophilus's sister's son When a Sedition arose hereupon amongst the people Abundatius Commander of the Milice in Egypt favoured Timotheus's party Wherefore on the third day after Theophilus's death Cyrillus was placed in the Chair and came to the Bishoprick with a greater power than Theophilus had done For from that time the Bishops of Alexandria surpassing the Sacerdotall degree and bounds exercised a principality and took upon them the secular Government of affairs Cyrillus therefore forthwith shut up the Churches of the Novatianists at Alexandria and in the first place he took away all their sacred vessells and ornaments after which he deprived their Bishop Theopemptus of all he had CHAP. VIII Concerning Maruthas Bishop of Mesopotamia and how the Christian Religion was by him propagated in Persia. ABout the very same time the Christian Religion hapned to be propagated in Persia upon this account Between the Romans and Persians frequent Embassies are continually sent For there are severall reasons why they should frequently send Embassies to one another There hapned therefore to be a necessity at that time that Maruthas Bishop of Mesopotamia whom we have mentioned a little before should be sent by the Roman Emperour to the King of the Persians The Persian King having found that this person was endewed with an eminency of piety
and Marcus the most Noble Caesar to Timotheus the most Reverend and most Pious Arch-Bishop of the Great City Alexandria Whatever Laws the most Pious Emperours our Predecessours have made in defence of the true and Orthodox Faith whosoever of them have persisted truly to worship the Blessed Immortall and Vivifick Trinity Our Will is that those Laws in regard they have always been Salutary to the whole world should at no time be abrogated and made void but rather We promulge those Laws as our own But We who give Piety and a Zeal for God and our Saviour Jesus Christ who hath made Us and advanced Us to Glory a preference before all care and sollicitude about Humane affairs and moreover who believe that the Concord of Christ's Flocks is the safety of the Flocks themselves and of every Subject and is the firm and solid Foundation and immovable Wall of our Empire being on this account deservedly moved with a divine zeal of mind and offering to God and our Saviour Jesus Christ the uniting together of the Holy Church as the First-fruits of our Empire do Enact that the Basis and Foundation of Humane felicity that is the Creed of the Three hundred and eighteen Holy Fathers heretofore convened at Nicea by the instinct of the Holy Ghost unto which Creed We and all our Ancestours after our belief thereof have been baptized shall only be made use of and obtain in all God's most Holy Churches and in the Assemblies of the Orthodox people in regard that only is the definition of the true and sincere Faith and is sufficient both for the destruction of any Heresie of what sort soever and also for the compleat and perfect uniting of God's Holy Churches Yet so that those things also shall retain their own Strength and Validity which have been done in this Imperial City by the Hundred and fifty Holy Fathers in confirmation of the same divine Creed against them who have uttered Blasphemies against the Holy Ghost and moreover all those things which have been done in the Metropolis of the Ephesians against the Impious Nestorius and those who since that have embraced his Sentiments But We Decree that those things which have broke the Concord and good order of God's Holy Churches and the Peace of the whole world to wit that termed Leo's Tome and all things which in the definition of the Faith at Chalcedon or in the Exposition of the Creeds have been spoken or done on account either of Interpretation or Doctrine or Disputation in order to the Innovation of the forementioned Holy Creed of the Three hundred and eighteen Holy Fathers shall be Anathematized both here and every where else throughout every Church by the most Holy Bishops in all places and shall be committed to the flames by whomsoever they shall be found For thus the Emperours of Pious and Blessed Memory who lived before Us to wit Constantine and Theodosius Junior have Decreed concerning all Hereticall Opinions Being therefore after this manner abrogated let them be wholly cast out of the one and only Catholick and Apostolick Orthodox Church in regard they alter the eternall and salutary Terms of the 318 Holy Fathers and those of the 150 Blessed Fathers who have published express Declarations concerning the Holy Ghost as likewise the Terms of those at Ephesus It shall therefore be lawfull for no person whatever whether Priest or Laïck in any wise to transgress that most Divine Constitution of the Holy Creed Further together with all those Innovations made at Chalcedon against the Divine Creed We Decree that their Heresie shall be Anathematized who deny that the only-begotten Son of God was really and truly incarnate and made man by the Holy Ghost and of the Holy and ever-Virgin Mary the Theotocos but in a false and monstrous manner assert that he took flesh either from Heaven or imaginarily and in shew only and appearance in fine every Heresie and if there hath been any other Innovation made at what time soever in whatever manner or place of the whole world either in sense and meaning or in words framed in order to a transgressing the said Divine Creed But in regard 't is the property of an Imperial providence by a foreseeing consideration and inspection liberally to distribute security to its Subjects not only at the present but for the future also We Decree that the most Holy Bishops in all places shall subscribe to this Our Divine Circular Letter when exhibited to them and shall plainly declare that they adhere solely to the Divine Creed of the Three hundred and eighteen Holy Fathers which the Hundred and fifty Holy Fathers have since confirmed in such manner as those most Holy Fathers afterwards convened at the Metropolis of the Ephesians have definitively Decreed to wit that we ought only to follow the Divine Creed of the Three hundred and eighteen Holy Fathers in regard it is the Boundary and Limit of the Faith Anathematizing what ever hath at Chalcedon been made the stumbling-block of the Orthodox Laity and wholly ejecting it out of the Churches as being become the impediment of the universall and our own private felicity But whosoever after these our Divine Syllables which we believe are promulged agreeable to the mind of God in regard they procure an Union to God's Holy Churches wisht-for and desired by all men shall at any time attempt to produce or so much as to name either by way of dispute or in their teaching or writings at what time in what manner or place soever the Innovation which hath been made at Chalcedon against the Faith our command is that such persons as these in regard they are the Occasioners of Disquietude and Tumult to all God's Holy Churches and to every one of our Subjects and are enemies to God and to our safety according to those Laws promulged long before our time by Theodosius of Blessed and Divine Memory against this manner of improbity which Laws we have subjoyned to this Our Divine Circular Letter if they be Bishops or Clergymen shall be deposed but if Monks or Laicks they shall be lyable to Banishment to a Confiscation of all their Goods and to the extreamest punishments For thus the Holy and Consubstantiall Trinity at all times adored by Our Piety the Framer and Enlivener of all things being by Us now also worshipped by an abolition of the forementioned Darnell and a confirmation of the true and Apostolick Traditions of the Holy Creed and rendred propitious and candid both to Our Souls and to every of Our Subjects will ever in future together with Us Govern Humane Affairs and render them composed and peaceable CHAP. V. Concerning those persons who consented to Basiliscus's Circular Letters and rejected the Synod of Chalcedon AS therefore 't is related by Zacharias the Rhetorician Timotheus newly returned from Exile as I have said gave his
respect of the Humanity passible in the flesh and the same Person impassible in the Deity For we acknowledge not One God the Word who wrought Miracles and another who suffered but we confess One and the same our Lord Jesus Christ God the Word to have been incarnate and perfectly made man and that the Miracles belong both to One and the same as likewise the sufferings which he Voluntarily underwent in the flesh on account of our Salvation For a man gave not himself for us but God the Word himself made man without any Conversion underwent both a Spontaneous Passion and a death in the Flesh for us Although therefore we confess him to be God yet we deny not that the same person is also Man and by our confessing him to be man we deny not the same Person to be also God Whence whilst we profess one and the same Person our Lord Jesus Christ to be compounded of both Natures the Deity and the Humanity we introduce not a Confusion into the Unition For he will not cease to be God because agreeably to us he was made man nor again because by Nature he is God and cannot receive a likeness to us will he refuse to be man For as he hath continued God in the Humanity so also though existing in the Majesty of the Deity he nevertheless continues Man existing Both in the same and is One God and also Man The Emmanuel Further whereas we confess him perfect in the Deity and perfect in the Humanity of which two he is also made up yet we bring not in a particular Division or Section upon his one compounded Hypostasis but we show the difference of the Natures which is not destroyed or taken away by the Unition For neither has the Divine Nature been changed into the Humane nor hath the Humane Nature been converted into the Divine But both Natures being understood or rather existing in the defini tion and manner of the proper Nature we affirm that the Unition was made according to the person now the Unition according to the person imports that God the Word that is one Person of the Three persons of the Deity was united not to a prae-existing Man but in the Womb of our Lady the Holy-Glorious Theotocos and Ever-Virgin Mary that from her he framed to himself in a proper Person Flesh of the same substance with us and subject to like passions in all things sin only excepted and that it was enlivened with a rationall and intelligent Soul For he had a Person in himself and was made Man and is One and the same our Lord Jesus Christ Glorified together with the Father and the Holy Ghost Moreover weighing in our minds his ineffable Unition we rightly confess one Nature incarnate of God the Word which in the Flesh is enlivened with a rationall and intelligent Soul And again taking into consideration the difference of the Natures we assert them to be two introducing no manner of Division For each Nature is in him Wherefore we confess One and the same Christ One Son One Person One Hypostasis to be God and also Man But all those who have thought or do think contrary hereto we Anathematize and judge them estranged from the Holy Catholick and Apostolick Church of God Whereas therefore the true Dogmata which have been delivered to us by the Holy Fathers are asserted We exhort you all to Concur in one and the same Catholick and Apostolick Church yea rather we beseech you For we are not ashamed though placed in the sublimity of Royalty to make use of such expressions for the Consent and Union of all Christians to the end one Glorification may be attributed to the Great God and our Saviour Jesus Christ and that in future no person might pretend to quarrell about the Persons or the Syllables For the Syllables tend to one and the same right Faith and meaning that Usage and Form which hitherto hath obtained in God's Holy Catholick and Apostolick Church remaining in all things firm and without Innovation and continuing so to all Futurity To this Edict all persons gave their consent and affirmed that the Faith and Doctrine was therein Orthodoxly promulged but yet it reduced not so much as one of the Churche's members which had been rent insunder to an Unity because the Emperour in express words had declared that the State of the Churches had been preserved firm and without Innovation and for the time yet to come should so continue CHAP. V. Concerning the Ejection of Anastasius Bishop of Theopolis MOreover Justinus ejected Anastasius out of the Chair of Theopolis objecting against him both the profuse expence of the sacred Revenue which had been made saying it was immoderate and not according to what was meet and necessary and also charging him with reflecting abusively on himself For when Anastasius was asked why he would fling away the sacred money in so lavish a manner he replyed openly that it might not be taken away by Justinus that common Pest. But 't was said that Justinus had therefore conceived an old Grudge against Anastasius because when he demanded money of him at his promotion to the Bishoprick Anastasius would not give it him Moreover other matters were objected against Anastasius by some persons who I suppose were desirous of serving and promoting the Emperour's design CHAP. VI. That after Anastasius Gregorius was made Bishop and concerning his disposition BUt after Anastasius Gregorius is preferred to the Episcopall Throne whose Glory that I may use the Poet's expression is far spread This person from his younger years had been exercised in the Monastick Conflicts and had striven with so much courage and constancy of mind that in a very short time even during his youthfull age he arrived at the highest degrees and Governed the Monastery of the Byzantii where he embraced a Monastick life Afterwards by the order of Justinus he presided over the Monks of mount Sinai also in which place he fell into the greatest of dangers by undergoing a Siege from those Arabians termed Scenitae Nevertheless when he had procured that place a profound Peace he was called from thence to the Patriarchate For understanding and virtue of mind and in all other things he was the eminentest person of all men and the most active in effecting whatever he had proposed to himself of an undaunted spirit and a man not to be induced to yield or to be afraid of the Secular power He made such magnificent distributions of money and used such a bountifullness and liberality towards all men that whenever he went abroad numerous crowds of people besides those that were his usuall attendants followed him And whatever persons could either see or hear he was going forth flock't together The honour given to the supreamest Powers of this
so manifold a division of power would have brought destruction upon the whole world and humane affairs For they who have waged War against one another would doubtless have fought with a greater vehemency against mankind Which questionless they do although they are not seen with the Eyes CHAP. LIX He praises God in regard he always teaches good things WE give Thee many thanks Thou Lord of all Greatest God! For by how much the more Humane Nature is known from different Endeavours by so much the more the Precepts of the Divine Religion are confirmed in those whose Sentiments are right and who are studious of true Virtue But whoever hinders himself from being cured let not him impute that to another For the Medicine which is of strength sufficient to effect the Cure is publickly proposed to all men Only this must be taken care of that no one should violate that Religion which the things themselves do manifest to be pure and immaculate Let all us men therefore make use of the allotment of that Good in common conferred on us that is the blessing of Peace to wit by separating our Consciences from every thing that is contrary to it CHAP. LX. An Exhortation at the close of the Edict that no person should give trouble or disturbance to another BUt let no person do harm to another by that which he hath perswaded himself of and declared What one Man hath understood and known with that let him assist his Neighbour if it may be But if it be impossible let him omit it For 't is one thing voluntarily to undertake the Combat for immortality another to be forc't to it by punishment These things I have said these things I have discoursed of more at large than the scope of Our Mansuetude required because I would not conceal the true Faith Especially in regard some persons as I hear do assert that the Rites of the Temples and the Power of Darkness are wholly abolished Which I had indeed perswaded all men to had not the violent Insolency of nefarious Errour been immeasurably fix't on the minds of some persons to the hurt and damage of the Emendation of Mankind CHAP. LXI How from the City Alexandria Controversies were raised on account of Arius THese things the Emperour like a most loud-speaking Preacher of God by his own Letter proclaimed to all the Provincialls diverting his Subjects from Diabolicall Errour and exhorting them to the exercise of true Piety But whilst he was exceedingly joyfull on account hereof news was brought him concerning a disturbance of no small consequence which had seized the Churches At the hearing whereof he was extreamly troubled and began earnestly to consider of a Cure The Originall of the disturbance was this The people of God were in a flourishing condition and pleased themselves with the exercises of good Actions There was no fear without which might give disturbance in regard by the grace and favour of God a splendid and most profound Peace fortified the Church on all sides But Envy framed treacherous designes against our Blessings At first it crept in privately but afterward it daunced in the very midst of the Conventions of the Saints At length it raised Contention between the Bishops and cast in discord and wranglings amongst them under a pretence of the Divine Dogmata From thence as 't were from some small spark a great fire was kindled Which began from the Alexandrian Church as 't were from an Eminence and afterwards over-ran all Egypt and Libya and the Further Thebais Moreover it ruined the rest of the Provinces and Cities in so much that you might have seen not only the Prelates of the Churches fighting one with another with words but the people also rent into factions some inclining to this party others to that Further the spectacle of the things performed proceeded to such an height of absurdity that even in the very Theaters of the Infidells the vanerableness of the Divine Doctrine was traduced by a most ignominious and reproachfull derision CHAP. LXII Concerning Arius and the Melitians THese persons therefore at Alexandria in a childish manner strove about the Sublimest Points But others all over Egypt and the Upper Thebais were in the interim at difference on account of a controversie which had been started before so that the Churches were in all places rent in sunder And whereas the Body of the Church was distempered as 't were with these diseases all Libya likewise fell sick and the other parts of the Provinces without were seized with the same distemper For they of Alexandria sent Legates to the Bishops in each Province and these divided into either side partook of the like Sedition and disturbance CHAP. LXIII How Constantine sent a Legate with a Letter in order to a Composure UPon hearing hereof the Emperour was highly perplex't in mind and looking upon this thing to be his own calamitous Concern he forthwith dispatches away one of the worshippers of God whom he had about him a person whom he well knew to have been approved for his modesty of Faith and in the late times to have been ennobled with confessions in defence of Piety to Alexandria to make Peace between those that were at difference there And by him he sends a most usefull and necessary Letter to the Occasioners of that Contention Which Letter in regard it containes an illustrious Specimen of his Care in reference to the people of God is fit to be inserted into this our Discourse concerning him The Contents of it are these CHAP. LXIV Constantine's Letter to Alexander the Bishop and Arius the Presbyter VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To Alexander and Arius WE call God to witness who as 't is meet is himself the Assistant of Our attempts Saviour of all men that upon a twofold account we were moved to take in hand the management of those affairs which We have in reality performed CHAP. LXV That he was continually Sollicitous about Peace FOr first our design was to unite the Opinion of all Nations concerning the Deity in one Constitution and Form as 't were Secondly We were desirous of restoring to an healthiness the Body of the whole World afflicted as 't were with some terrible distemper Which two things having proposed to Our Self as Our aim we inspected the one with the secret eye of Thought but we attempted to effect the other by the power of a Military force well knowing that if as 't was Our desire We could establish an universall agreement amongst the Worshippers of God the consequence would be that the Administration of the publick Affairs would certainly obtaine a change agreeable to the pious minds of all men CHAP. LXVI In what manner he put a stop to the Controversies raised in Africk WHen therefore an intollerable madness had seized all Affrica occasioned
such men had heretofore made it their business wholly to involve that admirable monument of Immortality in darkness and oblivion That Monument I say to which an Angel shining with light descended from heaven and rolled away the stone from their minds who were really stony and who supposed that the living Christ as yet lay amongst the dead which Angel brought glad tidings to the women and removed the stone of Infidelity from their minds to the end he might assert an opinion concerning his Life who was sought for by them This salutary Cave therefore some impious and profane persons took a resolution wholly to render invisible being so foolish as to think that by this means they should conceal the truth Wherefore having by much labour brought together a vast quantity of earth from what place soever they could get it and heap't it up they filled that whole place And after this they raised it to an height and paved it with stone under which great heap of earth they hid the divine Cave which was below Then as if nothing else remained to be done by them upon this heap of earth they prepare a truely horrid Sepulchre of Souls erecting a dark Cavern of dead Idols in honour of that Lascivious Daemon whom they term Venus in which place they offered abominable oblations upon impure and execrable Altars For by this means only and not otherwise they thought to bring to effect what they had attempted if by these execrable abominations they could cover the salutary Cave For the Wretches were not able to understand that it was altogether unlikely that he who had been Crowned with a Victory over death should leave this attempt of theirs concealed in the like manner as 't is impossible that the Sun shining above the earth and performing his usual course in the Heavens should escape the knowledge of all mankind For the power of our Saviour which shines with a light far more resplendent than the Sun and which does not illustrate Bodies as the Sun does but the souls of men had now filled the whole world with its own Raies of Light Nevertheless the Machinations of these impious and prophane men against the Truth had continued for a long space of time Nor was there any person to be found either of the Presidents or Duces or of the Emperours themselves who could be fit to destroy this so audacious an impiety save only this one Prince the Friend to the supream God Who inspired with the divine Spirit and not enduring that that forementioned place which by the Enemies frauds had been hid under all manner of impure filth should be delivered up to oblivion and ignorance nor thinking it fit to yield to their malice who had been the occasioners hereof having called upon that God who was his Assistant gives order that it should be cleansed It being his Sentiment that that part especially of the Ground which had been defiled by the Enemie ought by his means to enjoy the Divine Magnificence As soon therefore as this Order was issued out from the Emperour those engines of fraud were thrown down from their vast height to the very ground and the Buildings erected to lead men into errour were ruined and demolish't together with the very Statues themselves and the Daemons CHAP. XXVII In what manner Constantine gave order that the Materials wherewith the Idol-Temple had been built and the Rubbish should be removed and thrown at a great distance NOr did the Emperour's earnestness and diligence stop here But he issued forth another Order that the Materials of the Buildings demolished which consisted of Stone and Timber should be removed and thrown at a vast distance without the confines of that Region Which Order of his likewise was forthwith put in execution Nor was he satisfied in proceeding thus far only But incited again by a divine warmth and zeal he commanded that they should dig up the very ground it self of that place to a vast depth and carry away the earth which was thrown out a far off in regard it had been defiled with the Gore of Sacrifices offered to Devils CHAP. XXVIII The discovery of the most Holy Sepulchre VVIthout delay therefore this Command was likewise fulfilled But after another ground beneath the former namely the place which was at the bottome was discovered then the August and most Holy Monument of our Saviour's Resurrection contrary to all expectation appeared And then also that Cave which may truly be stiled the Holy of Holies exprest a certain likeness to our Saviour's Resurrection in regard after its being buried in darkness it came forth into the light again and gave a manifest History of those Miracles heretofore performed there to be viewed by them who flock't together to that sight an History that attested the Resurrection of our Saviour by the things themselves which sound far more audibly and clearly than any voice CHAP. XXIX In what manner he wrote to the Presidents and to Macarius the Bishop concerning the Building of a Church THese things having been thus performed immediately the Emperour by issuing forth pious Laws and constitutions and by plentifull allowances for expences orders a Church befitting God to be built about the Salutary Cave with a magnificence that was rich and royal For he had laid this design within himself long before and with a divine alacrity had foreseen that which in future would be He gave command therefore to the Governours of the Provinces in the East that by allowing liberal and plentifull supplies they should make that Work Stately large and Magnificent But to the Bishop who at that time presided over the Church at Jerusalem he sent this Letter wherein by manifest expressions he has asserted the Doctrine of the saving Faith writing in this manner CHAP. XXX Constantine's Letter to Macarius concerning the Building of the Martyrium of Our Saviour VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To Macarius SO great is Our Saviour's Love and Favour that no Rhetorick seems sufficient to set forth a Declaration of the present Miracle For that the Monument of his most Holy Passion long since hid underneath the earth should lie concealed for so many periods of years till such time as by the slaughter of that common Enemy it should gloriously appear to his servants now set at Liberty is a matter which does really surmount all admiration For if all those persons who throughout the whole world are accounted wise should be convened in one and the same place with a design to speak something agreeable to the worthiness of this matter they would not be able after their utmost endeavours to attain to an explication of the least part of it For the authority of this Miracle doth as far transcend every Nature capable of Humane reason as things that are celestial do exceed those which are humane Wherefore this is always my chief and only
Episcopate You may determine such things as may be agreeable to the Tradition of the Apostles For such matters as these having been well prepared and ordered Your Prudence will be able so to direct this Election according to the Canon of the Church and Apostolick Tradition as the Rule of Ecclesiastick discipline does require God keep you Beloved Brethren CHAP. LXIII In what manner He endeavoured to destroy Heresies SUch were the admonitions which the Emperour gave to the Prelates of the Churches advising them to do all things in order to the glory and commendation of the divine Religion But after he had made a riddance of all dissentions and had reduced the Church of God to an agreement and Harmony of doctrine He past from thence and was of opinion that another sort of impious persons were to be supprest and destroyed in regard they were the poyson of Mankind These were a sort of pernicious men who under the specious disguise of Modesty and Gravity ruined the Cities Whom Our Saviour somewhere terms false Prophets or ravenous Wolves in these words Beware of false prophets which come to you in sheeps clothing but inwardly they are ravening wolves Ye shall know them by their fruits By the transmission of a precept therefore to the Presidents of Provinces He put to flight the whole Tribe of these sort of persons But besides this Law the Emperour composed an enlivening Exhortation directed to them by name wherein he incited those men to hasten their repentance For he told them that the Church of God would be to them a Port of safety But hear in what manner He discoursed even to these persons in his Letter to them CHAP. LXIV Constantine's Constitution against the Hereticks VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To the Hereticks ACknowledge now by the benefit of this Law O ye Novatianists Valentinians Marcionists Pauliani and you who are termed Cataphrygae in a word all of you who by your private Meetings breed and compleat Heresies in how many Lyes the vanity of your Opinions is wrapt up and in what manner your Doctrine is compounded of certain pernicious poysons in so much that by you the healthy are reduced to weakness and the living to a perpetual death Ye Enemies of Truth ye Adversaries of Life and ye Councellours of destruction All things amongst you are contrary to Truth agreeable to filthy impieties stuft with absurdities and fictions whereby you compose Lyes afflict the Innocent and deny Believers the light And sinning continually under a Mask of Divinity you defile all things Ye wound the innocent and pure consciences of men with blows that are mortal and deadly and ye ravish even the day it self I had almost said from the eyes of men But what necessity is there of recounting every particular Especially since neither the shortness of the time nor the urgency of Our Affairs will suffer Us to speak concerning your Crimes according as they deserve For your impieties are so large and immense so filthy and full of all manner of outragiousness that a whole day would not be sufficient for a description of them And besides 't is fit we should remove our ears and turn away our eyes from things of this nature least by a particular declaration of them the pure and sincere alacrity of Our Faith sâ—ould be defiled What reason is there then that We should any longer tolerate such Mischiefs Especially since Our long forbearance is the cause that even those who are sound become infected with this pestilential distemper as ' t were Why therefore do we not immediately cut off the roots as we may so term them of such a mischief by a publick animadversion CHAP. LXV Concerning the taking away the Meeting-places of hereticks WHerefore in as much as this perniciousness of your improbity is not any longer to be born with We declare by this Law that no one of you shall in future dare to hold Assemblies And therefore We have given order that all those your houses wherein you hold such Assemblies shall be taken away and this Care of Our Majesty does extend so far as that the congregations of your superstitious madness shall not meet together not only in publick but neither in a private house nor in any places whereto the Right or Title is peculiar Therefore what ever persons amongst you are studious of the true and pure Religion which is a thing far more commendable and better let them come over to the Catholick Church and hold communion with its sanctity by the assistance whereof they may arrive at the Truth But let the Errour of your perverted mindes I mean the execrable and pernicious dissent of Hereticks and Schismaticks be wholly separated from the felicity of Our Times For it becomes Our Blessedness which by God's assistance We enjoy that they who lead their lives buoy'd up with good hopes should be reduced from all manner of Extravagant Errour to the right way from darkness to the light from Vanity to the Truth Lastly from Death to Salvation And to the end that the force and power of this Remedy may be effectual and prevalent We have given order that all the Conventicles of your Superstition as We have said above I mean the Oratories of all sorts of Hereticks if it be fit to term them Oratories shall without any contradiction be taken away and without any delay delivered to the Catholick Church but that the rest of the places shall be adjudged to the publick and that no Licence shall be left to you of holding Meetings there in future So that from this present day your illegal Congregations shall not dare to meet either in any publick or private place Let it be published CHAP. LXVI That impious and prohibited Books having been found amongst the Hereticks very many of them returned to the Catholick Church IN this manner therefore the Dens of the Heterodox were by the Imperial Order laid open and the wild Beasts themselves that is the Ring-leaders of their impiety were put to flight Now some of those persons who had been deceived by them being put into a fear by the Emperour's Menaces crept into the Church with a mind and meaning that was false and counterfeit and for a time play'd the Hypocrites And because the Law commanded that a search should be made after the Books of those men they who made evill and forbidden Arts their business were apprehended On which account they practised dissimulation and did all things to the end they might purchase themselves safety But others of them betook themselves to a better hope with a purpose of mind that was hearty true and sincere Further the Prelates of the Churches made an accurate inspection into both these sorts of persons and such as they found coming over to the Church under a disguise who were hid under the skins of Sheep them they drove away
a far off But they who did this with sincerity were tryed for some time and after a sufficient proof the Bishops enrolled them amongst their number who are admitted to the sacred Assemblies And in this manner they treated those Hereticks that were infamous and abominable But such as maintained nothing that was impious in their Opinions and Doctrines but by the fault of Schismatical men had been rashly severed from the common society them they admitted into the Church without any delay These therefore returning in troops from some Forreign Region as 't were recovered their own Country again and acknowledged their Mother the Church From which having strayed after a long interval of time they made their return to Her with a gladness and joy Thus the members of the whole Body were united one with another by one common Band and grew together into one Frame And the one and only Catholick Church of God fitly cohering with it self darted forth its Rays of Light no congregation either of Hereticks or Schismaticks being left remaining in any part of the earth To the performance of which singular and great Action Our Emperour the only person car'd for and respected by God amongst all those that had ever sway'd the Imperial Sceptre entitled Himself THE FOURTH BOOK OF EUSEBIUS PAMPHILUS CONCERNING THE LIFE OF THE BLESSED EMPEROUR CONSTANTINE CHAP. I. In what manner he honoured very many persons with gifts and promotions ALthough the Emperour accomplished so many and such signal performances in order to the Edification and Glory of God's Church and administred all matters so as that Our Saviour's Doctrine might every where find a glorious Reception nevertheless in the interim he neglected not the Civill affairs But even in this respect he never desisted from bestowing various favours which were successive and continued on all the Inhabitants of each Province sometimes demonstrating in publick a paternal care towards all persons at other times honouring in private each of His Favourites with different dignities and bestowing all things upon all persons with a true greatness of mind Nor did it ever happen that he mist of his design who beg'd a Favour of the Emperour neither was there ever any person who hop't to obtain a Boon from him that went away frustrated of his expectation But some got Money others Estates some were grac't with the dignity of the Praetorian Praefecture others with the Senatorian some were created Consuls many were designed Presidents Some were made Comites of the first rank others of the second others of the third Innumerable other persons had the Perfectissimatus bestowed on them as likewise very many other such like dignities For to the end he might honour the more the Emperour devised various dignities CHAP. II. A Remission of the fourth part of the Census BUt with what earnestness he endeavoured that all mankind in general might lead joyfull and pleasant Lives may be perceived even from this one instance which being highly advantageous to the Life of men and extended to all persons in general is even at this very present highly celebrated in the mouths of all Having abated a fourth part of those annual Tributes which were paid for Land he bestowed it upon the Owners of the Grounds so that if you compute the sum of this annual abatement it will appear that every fourth year the Occupiers of the Fruits are free from the payment of Tribute Which thi g being past into a Law and confirmed for the time to come not only to those of the present age but to their children and the successours of them made the Emperour's Beneficence indelible and perpetual CHAP. III. The Peraequation of those Censûs that were too heavy and burthensome BUt whereas some persons found fault with those Surveyes of Land which had been made by the former Emperours and complained that their own Grounds were too much opprest here also the Emperour in obedience to the Laws of justice dispatcht away Peraequatores who might free the Complainants from wrong CHAP. IV. That on those who were overthrown in Pecuniary Causes he himself bestowed money out of his own Income MOreover as often as the Emperour had pronounc't Sentence between two who were at Suit to the end the party that had lost his cause might not go away sadder than him in favour of whom Sentence had past out of his own Revenues he bestowed on those who had been cast in their Suits sometimes Farms and sometimes Money by which means he managed the matter so as that the party worsted did no less rejoyce than he who had carried the Cause in regard the person overthrown had been vouchsafed to come into his presence For he judged it altogether unfit that any one who had stood before so great a Prince should be dismist sad and sorrowfull By this means therefore both parties that were at Law returned from Sentence with countenances full of joy and chearfullness and the Emperour's Greatness of mind was the admiration of all men CHAP. V. The conquest of the Scythae who were subdued by the Standard of Our Saviour's Cross. WHat need have I here of making mention by the by as 't were how he reduced the Barbarous Nations under the Empire of the Romans In what manner he first brought under the Yoak the Nations of the Scythae and Sarmatae who before had never learn't to obey any one and forc't them even against their wills to acknowledge the Romans their Lords For the preceding Emperours had paid Tribute to the Scythae and the Romans were Servants to the Barbarians allowing them a sum of money yearly But this indignity was insupportable to the Emperour nor did he judge it a thing befitting a Victorious Prince to pay what had been paid by the former Emperours Putting his confidence therefore in his Saviour he raised the Victorious Trophee against them also and in a small time subdued them Such of them as were contumacious and made a resistance he vanquished by his Arms but the rest he appeased by prudent Embassies and from a Lawless and Savage life reduced them to a way of living that was agreeable to reason and Law Thus the Scythae at length learn't to obey the Romans CHAP. VI. The Subduing of the Sarmatae occasioned by the Rebellion of the Servants against their Masters BUt God himself prostrated the Sarmatae at the feet of Constantine and subdued those men swelled with a Barbarick insolence in this manner For the Scythae having raised a War against them the Sarmatae that they might make a resistance against their enemies armed their Slaves After these Slaves had gained the Victory they turned their Arms against their Masters and drove them all from their own habitations They found no other Port of safety save only Constantine Who in regard 't was his usage to preserve men gave them
Fall of the Persecutors and does now rejoyce because of the Peace of the Christians INdeed this thing has succeeded well namely that in Our age also the punishment of such persons hath most evidently been demonstrated For even I my self have been a spectator of their disastrous End who lately disquieted the people dedicated to God by their most impious Edicts Therefore I give God great thanks because by his signall Providence all mankind who are observant of the divine Law having Peace and Repose restored to them are exceeding joyfull and glad From whence I do perswade my self that all affairs are in an excellent and most safe posture in regard God vouchsafes to gather all persons to himself by their pure and approved Religion and by their unanimous Sentiment in reference to the Deity CHAP. XIII An Exhortation that he should love the Christians who live in his Country HOw great a pleasure and delight was it to Me think you when I heard what is my most earnest desire that even the richest and best places of Persia were plentifully adorned with a multitude of these men I mean Christians for my whole discourse at present is concerning them I wish therefore both that your affairs may continue in a most flourishing posture and in like manner that their affairs maybe so too that is the affairs of both of you equally For by this means you will have God the supream Lord and Father mercifull and propitious towards you These persons therefore because you are so great a Prince I commit to Your Care these very persons in regard You are eminent for piety I deliver into your hands Love these men in a manner befitting Your own benignity and good nature For by this Your Faith You will do an immense kindness both to Your Self and Us. CHAP. XIV How by the earnestness of Constantine's Prayers Peace was bestowed on the Christians ALL Nations in all parts of the world being like some Ship in this manner steered and directed by one Commander and willingly embracing the Religion and Government of this Servant of God and there being no person who might give any further disturbance to the Roman Empire all men in future lead peaceable and undisturbed lives But because the Emperour judg'd the Prayers of pious persons to be highly usefull and advantagious in order to the safety and preservation of the State 't was his Sentiment that these were necessarily to be procured Therefore both he himself humbly implored Gods assistance and also commanded the Prelates of Churches to put up their prayers to God for him CHAP. XV. That both on his money and in his Pictures he ordered himself to be stamp't and drawn in a praying posture BUt how transcendent a liveliness of divine Faith was fixt in his soul may easily be conjectured from this very one thing that on his Golden money he ordered his own Image to be stamp't in such a manner as that he might seem to look up to God with his Hands expanded in the posture of one praying And this sort of money was current over the whole Roman World But in the Imperial Palaces which were in some Cities his Pictures were plac't on high at the very entrance of the Porch wherein he was drawn standing upright looking up to heaven but his hands were expanded in the fashion of one praying CHAP. XVI That He issued forth a Law forbidding his own Statues to be placed in Idol-Temples IN this manner therefore he represented himself praying even in his Pictures drawn in Colours But by a Law he forbad that his own Statues should be dedicated in Idol-Temples least they should be polluted even as far as the outward Form only with the errour of prohibited Superstition CHAP. XVII His praying in the Palace and his reading of the Divine Scriptures BUt whosoever has a mind to give attention will perceive far nobler instances of his piety than these how he constituted a Church of God as 't were within the Imperial Palace and with diligence and chearfulness lead the way himself to those who assembled within that Church Moreover he took the Bible into his hands and with an attentive mind meditated upon those divinely-inspired Oracles After which he recited the usual prayers together with the whole assemblie of his Courtiers CHAP. XVIII That by a Law He commanded Sunday and Friday to be honoured BUt He ordained that a day should be esteemed of as convenient and fit for prayers that day namely which really is the Chief and First of the other days and which is truly the Lord's and the Salutary day Moreover he appointed Deacons and Ministers consecrated to God who were grac't with integrity of Life and all other virtues to be the Keepers of His whole house Lastly the Protectors and trusty Guards furnished with the arms of good affection and faith acknowledged the Emperour himself as their Instructer in the practise of piety and they themselves in the same manner honoured the Salutary and the Lord's day whereon they poured forth to God prayers that were gratefull to the Emperour And this Blessed Emperour incited all other men to practise the same thing in regard this was his chiefest desire that by degrees he might make all persons worshippers of God And for this reason he issued out a Precept to all those who lived under the Roman Empire that they should keep Holy-day on those days which had their denomination from our Saviour as likewise that they should honour the day before the Sabbath in memory as I think of those things said to have been performed on those days by the common Saviour Further whereas he instructed his whole Army diligently to honour the Salutary day which happens to derive its name from the light and from the Sun to those who had embraced the divinely-inspired Faith he allowed time and leisure for a free exercise of themselves according to the usage and order of God's Church to the end they might without any impediment be present at the performance of the prayers CHAP. XIX How He ordered the Ethnick-Souldiers to pray on Sundays BUt to them who as yet had not embraced the Doctrine of the divine Faith He issued out a Precept in a Second Law that on Sundays they should go out into a pure field in the Suburbs where after a Signal given they should all together power forth a prayer to God which they had learnt before For that they ought not to place their confidence in their Spears nor in their Armour nor in their strength of Body but were to acknowledge the supream God the giver of every good thing and of Victory it self and that to him the solemn prayers were to be performed lifting up their hands on high towards Heaven but raising the eyes of their mind higher as far as the celestial King himself and that in their
against the Christians 1â—1 1. 143. 2. 154. 1. He and Maximianus Herculius resign the Empire 209. 2. Diocletian runs mad 148. 2. 660. 1. He dyes at Salona 210. 2. Diodorus Siculus an Historian continued his History to the Times of Julius Caesar. 513. 2. He wrote an Epitome of Libraries 690. 1. Diodorus Bishop of Tarsus 334. 1. Diodorus from being a Monk is made Bishop of Tarsus 354. 1. Diogenes Bishop of Cyzicus was present at the second Ephesine Synod 438. 1. Diomedes the Silentiarius 432. 1. Dionysia a Martyr of Alexandria 11â— 1. Dionysius Areopagita the first Bishop of Athens 32. 1. Dionysius Bishop of Corinth 64. 1. His Catholick Epistles ibid. Dionysius Bishop of Rome 120. 1. 132. 1. Dionysius the Ex-consularis 620. 2. Dionysius Halicarnassensis 513. 2. 690. 2. Dionysius Alexandrinus Origen's disciple was master of the Alexandrian School 106. 1. is ordained Bishop 107. 2. for the faith of Christ is banished to Taposiris 109. 1. His Books 116. 1 2. 126. 2. 132. 1. He is banished to Cephro 122. 2. He dyes in the Reign of Gallienus 133. 1. Dionysius's Book entitled Corona 302. 2. Dionysius Bishop of Alba in Italy 271. 1. Dioscorus a Confessour 111. 1. Dioscorus a Presbyter of the Alexandrian Church 124. 1. Dioscorus Bishop of Alexandria presided at the second Ephesine Synod 408. 2. He deposes Flavianus and Eusebius 409. 1. He is condemned in the Chalcedon Council 424. 2. He is banished to Gangra 426. 2. A Libel of deposition is sent to him 441. 2. He was not deposed on account of the faith 446. 1. Disciples of Christ their order and names are no where found written 13. 2. Dius Bishop of Jerusalem 96. 1. Dius Faustus and Ammonius Presbyters of the Alexandrian Church Martyrs 148. 1. Docetae Hereticks 97. 1. Doctrines or Institutions of the Apostles an Apocryphal Book 43. 1. Dolichianus Bishop of Jerusalem 76. 2. Dominica so the Churches consecrated to the Lord Christ are named 698. 1. Dominica Augusta Valen's wife 322. 1. 329. 2. Domitian the second Persecutor of the Christians 39. 1. He issued out an Edict and ceased the Persecution 40. 1. Domitianus Bishop of Melitina kinsman to the Emperour Mauricius 523. 1. His commendation ibid. Domitilla for the faith of Christ is banisht into the Island Pontia 39. 1. Domninus a Martyr 163. 1. Domninus successour to Ephraemius in the Bishoprick of Antioch 495. 1. was present at the Fifth Constantinopolitane Synod 495. 2. Domnus Bishop of Caesarea in Palestine 125. 1. Domnus Bishop of Antioch 134. 2. Domnus successour to Johannes in the Bishoprick of Antioch is deposed in the Second Ephesine Synod 409. 2. comes to Symeones the Stylite 410. 2. Dorotheus a Presbyter of the Antiochian Church 135. 2. Dorotheus one of the Bed-chamber to the Emperour 139. 2. 142. 1. is crowned with Martyrdom 142. 2. Dorotheus Bishop of the Arians at Antioch 330. 1. is translated to Constantinople 337. 2. Dositheus Founder of the Sect of the Dositheans 63. 2. Dositheus Bishop of Seleucia then of Tarsus 389. 1. Dracilianus Vicarius to the Praefecti Praetorio 224. 1. 587. 2. Dracontius Bishop of Pergamus 282. 1. Dusares and Obadas Gods of the Arabians 689. 1. Dux of Phoenices 173. 2. Dyrrachium anciently called Epidamnus is ruined by an Earth-quake 481. 1. E. EAster observed by those of Asia on the fourteenth day of the Moon 86. 1 2. the Dissension concerning the Celebration of Easter continued till the Nicene Council 577. 1. The Nicene Council's Decree concerning Easter-day 582. 2. Easter-day was kept by the Ancients from usage and custome 346. 1. Ebionites Hereticks who they were 43. 2 c. why so called ibid. Ecclesiasticks their degrees of Deacons Presbyters and Bishops 24. 1. 143. 1. of Readers and Exorcists ibid. Eccbâ—tius the Sophist 285. 2. His Levity in changing his Religion 295. 1. He is termed an ill Sophist by Libanius 300. 2. Edessa a most Christian City 16. 1. Edessa a City of Mesopotamia 314. 2. Edessa a City of Osdroena is drowned by the overflowing of the Scirtus 481 1. is rebuilt by Justinus Senior and named Justinopolis ibid. An Image of Christ not made with hands is kept there 489. 1. Egyptians do boast that Geometry Astronomy and Arithmetick were first found out amongst them 688. 2. Elaea a Village in the Suburbs of Constantinople 383. 2. Elephantina a Town in the Frontiers of Thebais 407. 2. Eleusinus Bishop of the second Cappadocia 466. 1. Eleusius Bishop of Cyzicus 276. 1. 279. 2. is deposed in the Constantinopolitan Synod 282. 1. Eleutherus Bishop of Rome 68. 75. 1. 76. 2. Elpidius Bishop of Satala 282. 1. Empire of Rome when first divided 148. 2. 171. 1. Emperour's Office what it is 448. 1. Encratitae their Heresie 67. 1. Ennathas a Virgin Martyr'd in Palestine 165. 2. Enoch his Apocryphal Book 137. 2. Ephorus and Theopompus Writers of Graecian History 513. 2. Ephraemius Comes of the East under Justinus 480. 1. He is chosen Bishop of Antioch by the Citizens to whom he came in the time of the Earth-quake ibid. and 487. 2. 494. 2. Ephres Bishop of Jerusalem 51. 2. Epimachus and Alexander Martyrs at Alexandria 111. 1. Epimenides the Cretian an Initiator 297. 1. Epiphanius's Book entitled Ancoratus 350. 1. Epiphanius Bishop of Cyprus having assembled a Synod of Bishops condemns Origen's Books 360. 1. comes to Constantinople 361. 2. Holds assemblies and ordains there without the consent of John Chrysostome ibid. Epiphanius Bishop of Tyre refuses subscribing to Severus's Synodick Letter 468. 2. Epiphanius Bishop of Constantinople 482. 2. 485. 1. Episcopal Jurisdiction 390. 1. Epistle of the Monks of Palestine to Alcison the Bishop 427. 2. 465. 2. 468. 2. Eros Bishop of Antioch 63. 1. Eruli converted to Christianity under Justinian 486. 2. Essaeans Hereticks of the Jews 63. 2. Estba first of all married to Matthan then to Melchi 9. 2. Evagrius is ordained Bishop of Antioch 338. 2. Evagrius Bishop of Constantinople 313. 2. is banished 314. 1. Evagrius Bishop of Mytilene 280. 2. Evagrius Bishop of Siculi 304. 1. Evagrius a Monk 291. 1. 317. 2. wrote two Books the one entitled The Monk the other The Gnostick ibid. His Book entitled The Practick 318. 2. A passage quoted out of that Book termed The Gnostick ibid. Evarestus Bishop of Rome 47. 1. Eucharist those that received it said Amen 114. 2. what was left of it at Constantinople was given to Boys to be eaten and drank 494. 2. Eudaemon a Melitian 238. 1. Eudaemon a Presbyter 342. 2. Eudocia an Athenian wife to Theodosius Junior 380. 1. 416. 1. She wrote Poems 380. 1. She comes to Antioch 416. 2. The Antiochians bestow a Brazen Statue on her 417. 1. She goes to Jerusalem to pay her Vow 417. 1. She converses with the Monks that lived there 419. 2. She builds Saint Stephen's Church at Jerusalem ibid. Eudocia Junior daughter to Valentinianus Placidus and Eudoxia marries Hunericus Son to King Geizericus 428. 2. Eudoxia Theodosius Junior's
is by Musculus rendered susceptio only which Version I rather approve of For Baptism is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because in it God receiveth us as his sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also be translated perceptio for so Baptism is stiled in the M. S. Acts of the Passion of S t Genesius Mimus Vales. b When the Priest had finished the solemn prayers at the Eucharist all the people with a joynt acclamation used to say aloud Amen that is so be it We must understand that place of S t Paul in the first Epist. to the Corinth Chap. 14. v. 16. to be spoken in reference to this Custom in which place S t Paul taxeth the Hebrews who used the Hebrew or Syrian language commonly in their Oblations and Divine Service when the Grecians were present with them as the Commentatour says upon the place This word Amen denotes the assent of the people to the prayer made by another before them and it is an expression of affirmation which the Church still retaineth Vales. c From these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may gather that the Communicants came to the Altar and received the body of Christ from the Presbyter standing up and not upon their knees as we do now had it not been so Dionysius would not have added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word we find to be properly used in reference to them who minister at the Altar Chrysostom in his 41 Homilie upon the first Epistle to the Corinth useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Priest but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he useth to signifie the Laity But in the 44 Canon of the council of Laodicea all Communicants were prohibited from coming to the Altar except the Priests Vales. d In the Primitive Church the faithful Communicants came to the Altar with their hands carefully washed and when they were about to receive the body of our Lord they stretched out their right hands bending them and making them hollow and they put their left hands under them least they should drop any of that holy food See Chrysost. 3 d Homil. upon the Ephesians and also his 52 Homil. upon Matthew Vales. a Baronius at the year of Christ 257. cap. 7. does excellently well explain this passage of Dionysius's to wit concerning the space of time during which Valerianus's persecution lasted For whereas Valerian reigned almost seven years as 't is acknowledged by all in his former three years he was mild towards the Christians but in his latter triennium he raised a persecution against the Church Valerian began to reign in the year of Christ 253. about the end of the year Volusianus 2 and Maximus being Coss. This is manifest from the old Coins produced by Occo and Goltzius wherein Valerian is inscribed TRIBVN POTESTAT 3. Consul 3. Also TRIB POT 5. Cos. 4. The same may be gathered from Gallienus's Coins Vales. b By these Christian Emperours he means Philip the first Christian Emperour as many of the ancients doe affirm of the Romans but because he speaks in the plural number we may adde Alexander Severus who in his private Chappel had Christ's Image and favoured the Christians But Dionyfius here means those Emperours who were called and thought to be Christians not that they were really so Vales. c This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baronius at the year of Christ 252. saith was the same man that excited the Alexandrians in the Reign of Decius to persecute the Christians see Chap. 41. Book 6. of this History but I think it was quite a distinct person namely Macrianus he that was afterwards Emperour who stirred up Valerian to persecute the Christians this Macrianus was Valarian's Master or Tutor and by his evil counsel it was that Valerian raised this Persecution which thing Dionysius's following words do confirm Vales. d This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a term borrowed from the Jews for in their Synagogues there were these degrees of Officers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rulers of the Synagogues also Fathers of the Synagogues Priests Presbyters and Deacons of the Synagogues whom they called Azanites there were also Apostles and Patriarchs who were set over all these but what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may mean in this place we are yet to seek neither know we what these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were except we call them Aruspices or Diviners who were at Rome or we may call them the Priests of Isis and Serapis over whom this Macrianus was Ruler or Chief Now these Magicians were prohibited by the Jews but the Roman Emperours in imitation of Alexander the Great had these Magicians with them in their Camps and in all their exploits Dio says M. Antony in his expedition into Germany took Arnuphis an Aegyptian sorcerer along with him so Valerian here had Magicians in his Army and the chief or head of them was this Macrianus as Dionyniùs attests Vales. e This participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. renders insuffiantes i. e. blowing upon For the Christians used to blow upon the Demons and their delusions temples and images shewing thereby that they abominated them concerning this usage amongst the Christians see Brissonius's Notes in commentar ad Tit. Cod. Theod. de Feriis And Heraldus in his Notes on Minucius Felix f This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is spoken in reference to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Demons and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Emperours as some think which interpretation if we should follow the sence would be lost but in our translation the sence is plain and entire And also although here we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the Maz. Med. and Fuk. M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So likewise the Writers of the Roman History and the old Coines name this Tyrant Vales. g The Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the Latines call Rationales vel procuratores summae rei Receivers General or Stewards of the Emperours Estate Whose procurator or steward this Macrianus was we cannot certainly tell we must not suppose he was Valerian's Vales. h Dionysius here jesteth upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which he meaneth both the stewards office and also the Catholick Religion from which signification some gather our Religion to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod sit rationalis because 't is rational but I can scarce think that we can hence gather the Catholick Religion to be so called for this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie rationalis except we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a steward or rationalist We find this title attributed to the Church about the first Age after the Apostles see B. 4. Chap. 15. pag. 59. and in the Acts of the Martyrdom of Pionius the Martyr who suffered in the Reign of Decius Augustus it is so termed about which time several heresies arose and endeavoured by their traditions to subvert the true faith of
Christ and the Doctrine of the Apostles At that time that the true Church might be distinguished from the adulterate Conventicles of Hereticks this name Catholick was attributed to the congregation of the Orthodox persons Vales. i This place out of the 13. chap. of Ezek. vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieronym translates non omninò vident sce not at all but our Authour Dionysius renders it as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accommodating the words of the Prophet or rather of the Septuagint to his own purpose Vales. * Robert Stephens reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his own Church but in the Kings the Maz. Fuk. and Savil M. SS the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his own salvation Vales. k Christoph. thought these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was most extraordinarily desirous of the Empire were spoken concerning Valerian when as 't is plain they must be referred to Macrianus For he could not possibly say of Valerian that he was unfit for the Empire which he coveted for he was a most eminent man the very chief of the City and before he Reigned as Historians avert was judged worthy of the Empire by common consent This translation and mistake of Christoph. has also brought Baronius into an errour Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have rendred which he could not enjoy And if that reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be true it must be so rendred the Kings M. S. and Steph. Edit read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Maz. Med. and Fuk. M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he successfully obtained and in my opinion 't is the better reading For Macrianus did obtain the Empire which he was so desirous of but by reason of his debility of body he was unable to carry the Insignia of the Empire but raised his two sons to that dignity wherefore upon the obtaining of all these his desires Dionysius might well say of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was votorum compos master of all his wishes As for this feebleness of body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he attributeth to Macrianus we find it mentioned in no Historians except in Zonaras's Annals who was the onely man that gave us a true relation of the Acts of Macrianus and his sons and he says Macrianus was lame Vales. * The passage which follows is an eminent fragment of the Epistle or rather the book which Dionysius wrote against Germanus the Bishop and it is to be joyned to that other fragment of the same book which you had in Chap. 40. of Book 6. Vales. a This place of Dionysius alludeth to that of Saint Paul in the 11 th Chap. of the 2 d Epist. to the Corinthians v. 16 where S t Paul useth this same excuse being about to commend himself upon which place see Chrysostom's Annotat Vales. b These words we find in the 12 th Chap. of Tobit ver 7. c These words occurr in Chap. 5. of the Acts of the Apostles ver 29. they are Saint Peter's answer to the Sanhedrim when they laid to their charge the preaching the Gospel but how these words come in in this place I cannot tell except we read with the Kings M. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I answered him not absurdly and not much unlike that Answer of the Apostle Vales. d Christoph. translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut à quibusdam in Commentarios relata sunt but we have rendred it thus as they are inserted in the Publick Records For the Greeks use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sence as the Latines use their word Acta see B. 1. c. 9. note b. Those which wrote these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines call ab Actis Registers Recorders We find mention of the Registers of Alexandria in several places Lucianus was once Recorder of Alexandria and he saith he had a large salary out of the City treasurie for the performance of this Office and for the good executon thereof he had the Government of a Province conferred upon him Vales. e This was the form of their publick Acts as Amm. Marc. informs us in his 22 book Vales. †Cephro was the most rude and barbarous tract of the Lybian desart and Coluthio a place hereafter mentioned in this chapter to which Dionysius was in particular designed was 't is like the most uncomfortable part of that tract See Nicephor B. 6. chap. 10. f Those places which Eusebius in Greek here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines call Areae Vales They were the places where the Martyrs were usually buried upon which account the Christians frequented them See book 4. chap. 15. note o. g Here Dionysius answers Germanus's cavil who accused him because he never called an Assembly of the Brethren before the Persecution began which was a custome in those days viz. That the Bishops upon the Approach of a Persecution should gather the people together and exhort them to a constant Perseverance in Christianity and Baptize infants and Catechumens least they should die unbaptized and a so distribute the Sacrament to believers Vales. h Although we read here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have so translated it yet the Maz. and Med. M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one may say the Fuk. and Savil. M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle said 'T is certain Dionys. here alludeth to that of the Apostle in the first to the Corinth Chap. 5. ver 3. Vales. i In the original the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we must necessarily understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parts and so we have translated it This Colluthio was a part of the Mareotic presecture in Aegypt so called from them who were formerly possessours of it Colutho is a common name amongst the Aegyptians and hence came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Niceph. we find written with a single L. There were several Aegyptians called by this name Colutho Vales. k These words which we here translate particular Congregations are in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that dwelt in the remotest parts of the Suburbs were not bound to come to the congregation of the great Church but in that part of the Suburbs there were particular assemblies in a Church or some other place fit for that purpose Thus much we may gather by this passage of Dionysius Moreover the Greeks did not call those places onely which joyned to the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also the Villages which were a great way distant from the City Canopus which was twelve miles from Alexandria is called by Athanasius in his book which he presented to the Council of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further from this place we may gather that in Dionysius's days there was but one Church in Alexandria whither all the Christians assembled themselves to pray but afterwards in the days of Athanasius the number of the Churches being increased
Paulus Silentiarius's being inscribed the Authour of this Epigram who as 't is manifest from Agathias's testimony flourished long after Atticus in Justinian's times Wherefore either the inscription of the Epigram or our conjecture must of necessity be false Vales. d The Authour of the Alexandrian Chronicle understood this passage in Socrates amiss For he thought that Valentinianus Junior Placidia's Son had been stiled Augustus on the 23 d of October but Socrates says not so he relates only that Valentinianus's having been Proclaimed Augustus was published at Constantinople on the twenty third of October Which two things are vastly different Sigonius Book 11 De Occidentali Imperio relates that Valentinianus was created Augustus at Ravenna on the Ides that is the fifteenth of October in Theodosius Augustus's eleventh and Valentinianus's own first Consulate 'T is certain on the eighth of October in the same Consulate Valentinianus was as yet but Caesar as we are informed from the 47 th Law in the Theodosian Code de Episc. Eccles. Clericis dated at Aquileia By which place Sigonius was chiefly induced to place Valentinianus's being proclaimed Augustus on the Ides of October and to relate it to have been made at Ravenna For in regard it was published at Constantinople on the twenty fifth of that same month it could not have been done later Onufriuâ— in his Fasti has followed Sigonius's opinion Further Marcellinus and Jordaines in his book De Successione Regnorum do mention this Declaration to have been made at Ravenna but Olympiodorus and Idatius in his Chronicon say 't was done at Rome Vales. * Or in any of the Churches c. †Constantinople Photius in his Bibliotheca chap. 35. attests the same where his words concerning Philippus Sideta's Christian History are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But in his History he is very severe upon Sisinnius because when as they were both of the same degree and order and he himself seemed superiour in eloquence and all sort of literature yet Sisinnius says he was elected to the Archiepiscopall See Valesius * That is Chrysostome †Or Subject or Argument * Speculations Precepts or Axioms a What Law this was and by whom made 't is uncertain My Sentiment is that 't was an Imperiall Law whereby provision had been made that the Inhabitants of Cyzicum should not ordain themselves a Bishop contrary to the consent of Atticus Bishop of Constantinople For if this had been a Sanction made in a Councill of Bishops Socrates would have used the term Canon rather than have called it a Law After Atticus's death the Inhabitants of Cyzicum disregarded this Law For they said that that priviledge had in an especiall manner been granted to Atticus and belonged not to his Successours But they were mistaken For long before Atticus the Constantinopolitan Prelates had given Bishops to the Inhabitants of Cyzicum For in Constantius's time Eudoxius Bishop of Constantinople ordained Eunomius Bishop of Cyzicum See Liberatus's Breviarium chap. 7. Vales. a Amongst the Ancients it was wont to be veâ—y carefully observed what the Bishops especially the Prelates of the greater Churches said in their first Sermon to the people For from that Sermon a conjecture was made of the Faith Doctrine and Temper of every Bishop Wherefore they were wont to take particular notice of and remember their sayings A remark of this nature Socrates has made before at book 2 chap. 43. concerning the first Sermon of Eudoxius Bishop of Constantinople And Theodoret and Epiphanius declare the same concerning Meletius Antiochenus's first Sermon to the people Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I chose to render it an Incendiary as Etiphan Scholasticus does rather than Incendium a fire though 't is conâ—est this is the true import of the word Vales. * Or open tongue * Or unbufied a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the Tyrants it must undoubtedly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the Hunni for the Burgundious were oppressed by them as Socrates attests Vales. b This person as I suppose is Octar King of the Hunni whom Jordanes in his History of the Goths chap. 35 relates to have been the brother of Roâ— and Mundiüchus Attila's Father Vales. a In my own judgment I have mended this place very happily For whereas there was no sense in the common reading which is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and otherwise caused himself to be hated in such things by a very small change I have mended the place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and caused others to imitate himself in such things Nor do I doubt but Socrates left it thus written Otherwise what he adds concerning Antonius Bishop of Germa would in no wise agree with that which goes before At the very next words instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is apparent from what hapned from him I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is apparent from what hapned during his being Bishop Which emendation seems to me altogether necessary For that which follows concerning Antonius the Bishop was in no wiâ—e done by Nestorius Vales. * That is The Mother of God or the Virgin that bore God a term that made a great disturbance in the Christian world as the Reader will see hereafter b Nicephorus when he wrote out this passage of Socrates added the word again shewing thereby that the following words were taken out of S t Paul's Epistle Indeed the words immediately preceding occur at 2 Cor. 5. 16 but whence these are quoted I cannot yet find Vales. b S r Henry Savill had remarked at the margin of his Copy that in his judgment instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proposed it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 published And a little after where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for being a naturall eloquent man that Learned Knight had written in the margin fortè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturally to which emendation we agree as by our Version appears For Nicephorus who has extracted this passage out of Socrates words it thus Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must undoubtedly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expositours though the same errour be in Nicephorus also But Socrates himself does a little after this shew it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ancient Expositours Vales. d In the first Epist. of S t John chap. 4. vers 2 3 the words in the Greek Copies now extant are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every spirit that confesseth that Jesus Christ is come in the flesh is of God And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God In the Latine Copies 't is thus worded Omnis spiritus qui confitetur Jesum Christum in carne venisse ex Deo est omnis spiritus qui solvit Jesum
See the following chapter * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affairs a In Priscus's History of the Goths the King of the Hunni is termed Rouas who was succeeded by Attalas In Jordanes he is called Roäs the brother of Oâ—tar and Mundïuchus the uncle of Attalas Langus Nicephorus's Translator calls him Roïlas for what reason I know not for in Nicephorus 't is Rougas as well as here in Socrates Vales. b See Ezech. 38. vers 2 22 23. In the Septuagint Version at v. 2. the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prince Rhos But the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting in the vulgar Translation instead whereof Hieronymus has rendred it thus Principem capitis Mosoch Prince of the chief of Mosoch Wherefore what Langus remarks here concerning the Russi is in my judgment forreign to this place Vales. In the Hebrew the words at this text are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the margin of our English Version is render'd exactly thus Prince of the chief of Meshech Socrates quotes this whole text out of Ezechiel in the words of the Septuaginâ— Version and we have translated them accordingly The difference between the Greek Version and Originall Hebrew at this text is great Our English Translatours as they generally do so here follow the Hebrew * See book 7. chap. 24. a These persons were Consuls on the year of Christ 436. But Prosper Marcellinus Comes in his Chronicon and the Authour of the Alexandrian Chronicle disagree from Socrates For those Authours relate that this marriage was celebrated on the year following whereon Aëtius bore his second Consulate with Sigisvultus in the month of November The same is confirmed by Jordanes in his book de Successione Regnorum where after he has spoken concerning the whoredom committed by Honoria with her Procurator Eugenius which was done in the Consulate of Areobindus and Aspar on the year of Christ 434 He adds these words Posthaec tertio anno Valentinianus c. On the third year after this the Emperour Valentinianus comes from Rome to Constantinople in order to his marrâ—ing Eudoxia daughter to the Emperour Theodosius and having given all Illyria as a gratuity to his Father in Law after the celebration of the marriage he returned with his Wife to his own Kingdomes Cassiodorus Senator attests the same concerning the donation of the Western Illyricum book 11. Variarum Epist. 1. pag. 684 Edit Aurel. Allobrog 1622. in these words Placidiam mundi opinione celebratam avorum or principum or aliquorum as 't is in some Copies Prosapia gloriosam purpurato filio studuisse percepimus cujus dum remisse administrat Imperium indecenter cognoscitur imminutum Nurum denique sibi amissione Illyrici comparavit factaque est conjunctio regâ—anâ—is divisio doleâ—da provinciis Vales. * He means those termed the Johannitae See book 6. chap. 18. †Or by prudence a By these words Socrates does plainly discover his opinion For he would say that these things are usually done through envy or out of favour For because Origen was condemned by Theophilus so many years after his death that Socrates ascribes to Theophilus's envy towards Origen himself or against those termed the Long-Monks And whereas John Chrysostome was brought back with honour into his own Country on the thirty fifth year after his death that Socrates attributes to the love and benevolence of Procluâ— and the people of Constantinople But I am not of Socrates's opinion For although in affairs of this nature tâ—e affections of men have some effect Yet divine Justice and providence whereby the Church is governed doth always overrule Origen therefore was condemned for his Heterodox opinions and John Chrysostome being consecrated for his integrity of life and doctrine continues in the Church to this very day Valesius * Or Tomb. †Or Rectitude a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sate upon in which Author these words are added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having taken the paper which seem altogether necessary Vales. * This pledge or Gage b Although our M. SS Copies alter not the reading here yet I agree with Christophorson and S r Henry Savill who have mended it thus of the month August Doubtless in regard Paulus Bishop of the Novatianists died on the twenty first of July and the paper wherein he had named Marcianus to be his successour was unsealed three days after his death as Socrates has told us before 't is not to be supposed that Marcianus could be ordained Bishop on the twenty first of the same month to wit July in regard he absconded in Tiberiopolis a City of Phrygia from whence he was to be brought to Constantinople that he might be there constituted Bishop of the Novatianists Vales. a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For he had oblieged himself to a performance c I doubt not but it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for she had obliged herself that is Eudocia Thus Epiphan Scholasticus read as appears from his Version which is thus Hoc enim ipsa votum habuerat si filiam videret nuptam For she herself also had made this vow if she might see her daughter married Vales. * Or honoured a This is the Thalassius or Thalassus Praefectus Praetorio of Illyricum to whom The one Law Tit. 6. Legum Novellarum Theodosii Junioris was directed which is dated at Constantinople on the third of the Ides of August in Theodosius's seventeenth Consulate which he bore with Festus After this day therefore on this very year Thalassius was made Bishop of Caesarea by Proclus Which action of Proclus's Socrates does not without cause wonder at as new and not practised by former Bishops Nectarius indeed when he was Praetor of Constantinople had been created Bishop of that City But the Emperour's consent had been first obtained as Socrates has told us before But here Proclus meerly by his own impulse laid his hands on a Praefectus Praetorio who by the Emperour had been designed to the government of the Orientall Praefecture Notwithstanding it is to be understood that the Emperour's consent was afterwards obtained who approved of what Proclus had done But in promoting inferiour Magistrates to Ecclesiastick degrees the Prince's consent was in no wife necessary For the Praefectus Praetorio's approbation was sufficient under whose dispose the Presidents of Provinces were We have an eminent instance hereof in the Life of S t Germanus Altissiodorensis which was written by Constantius Presbyter Which Germanus being President of a Province and Amator Bishop of Altissiodorum a City in France now called Auxerre having a mind to appoint him his successour Amator procured the consent of Julius Praefectus Praetorio of the Gallia's before he attempted to do that as 't is related in book 1 chap. 3 concerning the Life of S t Germanus Further this Thalassius Bishop of Caesarea was present at the false Synod at Ephesus convened against Flavianus
of them ought to be allured to our side by various ways and arts Then he makes use of an instance of Physitians who that they may restore health to the sick devise all things which they believe may be of advantage to them These words 't is certain the Translatours understood nor in whose Versions the Reader will find all things contrary To this place is to be referred a passage of Eusebius in chap. 58. of this book where he says that the Emperour Constantine gave a great quantity of Gold to the Churches for the maintenance of the poor in regard he was desirous that all men should be invited even this way also to embrace the doctrine of the saving faith according to the example of the Apostle who in his Epistle to the Philippians says these words whether in pretence or in truth Christ is Preached Further in the Fuketian and Savilian Copies and in Turnebus's Book this whole place is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which questionless is the true reading This only I would have mended that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afterwards instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to partake of the doctrine of the salutary Faith in which sense 't is taken by S t Paul where he says that God would have all men to be saved and come to the knowledge of the Truth This verb is in this sense proper to the Christian Religion In which signification nevertheless the Philosophers of the latter age used it as I remember I have read in the Commentaries of Proclus on Timaeus Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is rather to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was made use of a little before and we have rendred it accordingly But the Fuketian Copy has opened to us the true reading wherein 't is thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But I suppose you are not ignorant that c. And so Turnebus had mended it at the margin of his Book from a Manuscript Copy Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new and unusual word instead whereof it ought as I think to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allowed The meaning of this passage is the same with that we have set in our Version For Constantine says that the Pagans are wont to be converted to our Religion on various accounts and occasions That some are drawn by the hope of food namely because of the Aims of the Christians Others by the hope of Patronage to wit on account of the authority of the Bishops who could do much with the Emperour and Grandees at Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Patronage Protection or Favour as I have noted at Amm. Marcellinus which term John Chrysostome makes frequent use of In the excellent Fuketian Copy the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting and this whole place is thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For some rejoyce as 't were on account of food others are wont to run under those who are possessed of or have procured Patronage Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fuketian Copy and S r Henry Savil's have it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of true discourses And in the same manner 't is mended in the margin of Turnebus's Book But the common reading exprest in our Version pleases me best by reason of those words which immediately follow to the end a tautology might be avoided A little after the Fuketian Copy and the Kings Sheets have it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one Body not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the common Editions In the same Copy I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For which reason they ought to fit and conform themselves to all men not as 't is commonly Printed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Or A friend of truth is rare * Or Brave exploit viz. the union of the Church * Or In relation to Peace †Or Cherished †Or His own writing * Or Piously †Or Partly ‖ Or Multitudes a Indeed Eusebius did afterwards perform what he here promises and in a peculiar volume comprized all the Letters and Sanctions of the Emperour Constantine which bore a reference to the Catholick Faith This I am informed of from the Medicaean Copy wherein at the close of his Eccles. Hist. Constantine's Letter to the Palestinians is written out which Eusebius hath recorded in the foregoing book and after the foresaid Letter these words occur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Let these things therefore be here placed by me But come on now let us from another head or beginning gather together the Laws and all the Letters of our Pious and most mild Emperour written in defence of the true Religion Vales. ‖ Or Body a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first word ought I think to be expunged as being superfluous unless it should be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on account of its memorableness It may also be worded thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turnebus at the margin of his Copy hath made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a I supposed the word their was to be referred to the women which came early to the Sepulchre of our Lord. But Christophorson referred it to those stony and incredulous persons concerning whom Eusebius hath spoken a little before which I approve not of Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from what place soever they could get it Vales. * Or Cover c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has rendred this place very ill in this manner tum detestabiles ibi victiâ—â—as super impuras aras immolarâ— also to offer detestable victims there upon impure Altars But the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does sufficiently shew that Eâ—sebius speaks not here concerning Victims or Beasts killed in Sacrifice but concerning Libations to wit Wine Milk and the like which the Heathens offered to their Gods Besides 't is wholly absurd that Victims should be killed upon the Altars For Sacrifices were killed by not upon the Altars This is a known Verse of Ovid Rode caper vitem Tamen hinc cùm stabis ad aras c. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place is imperfect of which sort very many occur in these Books of Eusebius It may as I think not unfitly be made good in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the like manner as 't is impossible c. Indeed Eusebius's following words do most plainly confirm this our emendation But Christophorson has confounded all things here as 't is apparent from his Version Vales. †Or Own * Military Commanders †Or Matters * Or Daemons * Or Of
their bold attempts and this they did not whilst they were surrounded with the delights and pleasures of Life for thus any one might perhaps suppose that they performed this with a regard to kindness and clemency but at such time as they were pursued with stripes inflicted on them from Heaven Who after so many and such impetuous storms of Persecution and in the very heat and extremity of dangers thorowout the whole world kept fixt to the Precepts of His Divine Doctrine infinite numbers of men that were zealous followers of a Philosophick Life and strict worshippers of the Deity also women that were in Holy Orders and Quires of Virgins which Dedicated the whole time of their Lives to a perpetual chastity of body and mind and taught them abstinence from food and most willingly to continue without meat and wine during the space of many days and to lead a hard and austere oourse of life with a singular modesty and temperance Who hath so far prevailed upon women and numerous multitudes of men that they should exchange the food of their Bodies for that rational food that agrees with their rational souls which food is gotten by a perusal of Divine Lessons Who hath taught Barbarians and Peasants women children and servants and innumerable multitudes of all Nations to despise Death and to perswade themselves that their Souls are immortal and that there is an Eye of justice which inspects humane affairs and that they should expect a future judgment from God to pass upon the pious and the impious and that for that reason they ought to lead just holy and sober lives For 't is in no wise possible that those who are not thus disposed should submit themselves to the yoke of piety All which egregious performances are even at this present accomplished only by Our Saviour But let us omit these things Come on we will now apply our selves to a conviction of Him whose mind is as hard as flint by such interrogatories as these Tell me Friend and utter words that are rational Let your expressions be the products not of a foolish and stupid heart but of a soul endued with reason and understanding Tell me I say after you have often and duely weighed the matter with your self Which of all the Sages who in times past have been famous was known in the same manner with Our Saviour and proclaimed so infinite a number of ages since by the Oracles of the Prophets amongst the children of the Hebrews anciently God's beloved people Who in their minds had a fore-knowledge of the place of His Birth and of the times of His Coming and of His manner of Life of His Miracles likewise of His Discourses and of His famous actions and left them on record in the sacred Volumns Who hath shown Himself so swift a Revenger of those audacious Attempts against Himself that immediately after that impious fact committed against Himself the whole Nation of the Jews should be pursued and punished by an invisible Power and their Royal Seat utterly demolished and overthrown from its very foundations and the Temple together with all the Ornaments and rich furniture therein levell'd with the Ground Who hath uttered predictions both concerning those impious men and also in reference to the Church founded by Him over the whole world exactly correspondent to the affairs themselves and hath actually demonstrated and confirm'd the truth of those Predictions in such a manner as Our Saviour hath done Concerning the Temple of the Impious He had said Behold your house is left to you desolate and there shall not remain a stone upon a stone in this place which shall not be thrown down But concerning His own Church He spake in this manner I will build my Church upon a rock and the Gates of Hell shall not prevail against it To have brought at first from fishing men that were contemptible and illiterate and afterwards to have constituted them Law-givers and Teachers to the whole world what and how mighty a thing does this seem to You As for His promise to them that He would make them Fishers of men He not only uttered it in words but performed it actually and abundantly and conferr'd on them so great a degree of strength and power that they composed writings and published Books and the authority of all those Books was so great that being rendred into all Languages as well of Greeks as Barbarians thorowout the whole world they are studiously read by all Nations and the Contents of them are believed to be divine Oracles of how mighty a prevalency is this in order to a clear demonstration of His Divinity How considerable likewise is that namely that He foretold things future and long before it hapned assured His disciples that they should be brought before Kings and Princes and should be punished and undergo the extreamest of Torments not for any foul act of their own but only on account of their confession of His Name Moreover that He fitted and prepared them chearfully to endure these things and so fortified them with the Arms of Piety that in their Conflicts with their adversaries their minds appeared firmer than an Adamant what powerfulness of expression is it which that matter does not exceed Likewise that not only those who had followed Him but their successours also and again they who immediately succeeded them and at length such as have lived in this our present age should with so undaunted a resolution unite the Forces of their minds that although they had done nothing worthy of death yet with pleasure would endure all manner of punishments and every sort of Torture on account of their eximious Piety towards the supream God what degree of admiration does not this surpass What King did ever continue His Reign during so vast a number of Ages Who does thus wage war after death and does erect Trophies over His Enemies and does subdue every place Country and City as well Grecian as Barbarian and does vanquish His Opposers by an invisible and latent Hand And which is the chiefest thing of all that hath been hitherto rehearsed that Peace by His Power procured for the whole world concerning which we have already spoken what we judged agreeable how should it not stop the mouthes of all slanderers In as much as the Unity and Concord of all Nations did really concur in time with the Preaching of Our Saviour and with the Doctrine by Him disseminated over the whole world and in regard both of them had long before been foretold by the Prophets of God I mean the Universal Peace of the Nations and the Doctrine delivered by Christ to the Nations The whole length of the day would be insufficient for me Dread Sir should I attempt to sum up in one those most clear and cogent arguments of Our Saviour's Divine Power drawn from the things which are
at this present Visible For no man since the Creation either amongst the Grecians or Barbarians hath ever exerted such mighty Efforts of a Divine Power as Our Saviour has done But why do I say men when as even they who amongst all Nations are styled Gods have not been endued with such a mighty power upon Earth Or if the thing he otherwise let Him that is desirous make it out to us Let any of the Philosophers come forth and inform us what God or Hero was ever heard of from the very first Beginning of Time who hath delivered to men the Doctrine of an Eternal Life and a celestial Kingdome in such a manner as Our Saviour hath done who has induced innumerable multitudes of men thorowout the whole world to live in a conformity to the Precepts of a celestial Philosophy and has perswaded them that they should aspire to Heaven and hope for those Mansions there provided for Pious Souls What person whether God or Hero or man hath euer overspread and enlightened the whole world from the rising as far as the setting Sun with the brightest Beames of His Own Doctrine running in a manner the same Course with the Sun in so much that all Nations where ever inhabiting perform one and the same worship to The One God Who whether God or Hero hath crush't all the Gods and Hero's both Grecian and Barbarian and hath made a Law that no one of them should be esteemed a God and hath so far prevailed that this His Law should obtain every where after which when He was opposed by all He Himself being but One hath routed the whole Force of His Adversaries hath vanquished all those who had always been accounted Gods and Hero's and hath brought the matter to this Issue that all over the whole world even from its remotest Limits He Himself should alone be termed The Son of God by all Nations Who hath commanded them who inhabit this vast Element of the Earth as well those in the Continent as them that live in the Isles that meeting together every week they should observe that termed the Lord's day and celebrate it as a Festival and that they should not feed fat their own Bodies but should make it their business to enliven and cherish their Soules with Divine instructions What God or Hero so opposed as Our Saviour hath been hath erected Victorious Trophies over His Enemies for from the first Times hitherto they have not ceased their Hostilities both against His Doctrine and People But He being invisible by an undiscern'd Power hath advanced His own Servants together with the Sacred Houses to the height of Glory But what necessity is there with so much of earnestness to attempt a Narrative of Our Saviour's Divine Performances which exceed all manner of expression In as much as though we be silent the Things themselves do cry aloud to those who are possest of Mental Ears Undoubtedly this is a new and wonderfull thing and which was once only seen amongst the Race of mankind that such signal Blessings as these should be conferred on men and that He who really is the only Son of God from all eternity should be visible on earth BUT these things which You have heard from us will perhaps be superfluous to You Great Sir Who by experience it Self have frequently been made sensible of the presence of Our Saviour's Divinity and who not so much in words as deeds have approved Your Self a Preacher of the Truth to all men For You Your Self Dread Sovereign When You shall have leisure can relate to us if You please innumerable Appearances of Our Saviour shewing You His Divinity innumerable Visions in Your sleep I mean not those Suggestions of His to You which to us are secret and inexplicable but those divine Councils and Advises infused into Your mind and which are productive of matters universally advantagious and every way usefull in reference to the Care and Providence of Humane affairs You will likewise unfold to us in such a manner as they deserve the apparent assistances of God Your Defender and Keeper in Your Wars the Ruine of Your Enemies and those that combin'd and plotted against You Your Rescues in dangers Your ready and expedite knowledge in difficulties Your defence in Solitudes Your industry and readiness in straits and distresses Your fore-knowledges of things future Your Provident Care in reference to the whole of affairs Your deliberations concerning matters uncertain and obscure Your undertakings in relation to the most momentous Things Your Administration of Civil matters Your Ordering of Your Military Forces Your Reformations every where Your Constitutions in reference to publick Right Lastly Your Laws which are of singular use to the Lives of men You will likewise without any Omission recount each of those matters which are obscure to us but most apparently manifest to Your Self alone and are kept deposited in Your Imperial Memory as in some secret Treasuries In regard to all which particulars as 't is likely when You had made use of the very same clear and cogent Arguments of Our Saviour's Divine Power You raised a Basilica as a Trophy of His Victory gain'd over Death a Fabrick which You design'd all should view as well the Faithfull as Infidels and an Holy Temple of the Holy God and most stately splendid and glorious Monuments of an immortal Life and a divine Kingdom and You gave sacred Gifts in memory of the Victory of Our Saviour the Supream King Gifts that are every way sutable to the Donour and which do most exactly befit an Emperour who is a Victor Wherewith You have adorned that Martyrium and Monument of immortal Life that in Royal Characters You might express and represent the Celestial Word of God to be the Victor and Triumpher to all Nations and as well really as verbally might publish a Pious and Religious Confession of God in expressions which are clear and that can't be obscur'd THE END THE INDEX Of the Chief Matters contained in the Text of these HISTORIANS The First Number shews the Page the Second the Column A. ABari or Abares a Scythick Nation being heavily opprest by the Turks leave their habitation and come to the Bosphorus 500. 1. at length lodge themselves on the banks of the Danube ibid. They make an excursion as far as the Long Walt and take many Cities 519. 2. Abasgi embrace the Christian faith under Justinian 486. 2. Abdas Bishop of Persia. 373. 1. Abdâ—â— son of Abdus and Edessen cured by Thaddaus 15. 1. Abgarus or Agbarus King of the Edessens sends a Letter to Christ. 14. 1. Christ's answer to Abgarus ibid. Ablabius a Rhetorician and a Bishop 374. 2. Abramius Bishop of Urimi 304. 1. Acacius Bishop of Amida melts down the sacred Vessels and with their price redeems captives 379. 2. Acacius Bishop of Beroea in Syria 365. 2. Acacius Bishop of Caesarea 247.