Pieces of Gold the whole Mass or by Derivation as Children from their Parents or by Eruption as a Branch from the Root But seeing that the Son of God could by none of these Ways be from the Father they cou'd not therefore give Consent to this Draught of the Creed in which the Word Homoousios was used Great and tedious were the Cavils and Debates about this one Word Homoousios which Eusebius and his Party would by no Means admit of and because it was not eras'd out of the Creed they refused to subscribe the Degradation of Arius which Obstinacy of theirs mov'd the Synod to anathematize Arius and all of his Opinion forbidding Arius in particular to enter into Alexandria The Emperour also by his Edict banish'd Arius Eusebius and Theognis But the two latter soon after their Exile repented of their Contumacy and sent their penitentiary Libels to the most eminent Bishops and in these Libels they declared their Assent to the Word Homoousios and their Belief of it as it was used in the Creed and in every thing agreed to the Exposition of the Faith And upon their doing this they were by Imperial Order recalled from Banishment and restored to their own Churches At the same time Eusebius sirnamed Pamphilus Bishop of Caesarea in Palestine having made some Hesitancy in the Synod whether he might safely admit of this Form of Faith having taken time maturely to consider what in this Case he might with a safe Conscience and a satisfied Reason conclude he at length gave his Assent and subscribed And lest any of the People of his Diocess shou'd be offended at his Backwardness in subscribing the Creed and have an Ill Opinion of him for scrupling the Use of the Word Homoousios he sent a Letter unto them wherein he explained that Term and apologiz'd for his Hesitancy Eusebius Pamphilus 's Letter to those of his Diocess IT is very probable Beloved that you may have heard what hath been done concerning the Ecclesiastick Faith in the great Council conven'd at Nice and in Regard that Report doth usually out-run an accurate Narrative of the Matters transacted lest by such a bare Report the Matter might be represented to you otherwise than really it is we thought it requisite to send to you first the Form of Faith which we our selves proposed to the Council and likewise that other published by the Bishops who made some Additions to ours That Form of Faith drawn up by us we read in the Presence of our most pious Emperour and it appeared to all to be sound and Orthodox and is as follows WE believe in one God the Father Almighcy Maker of all things visible and invisible and in one Lord Iesus Christ the Word of God God of God Light of Light Life of Life the only begotten Son the first born of every Creature begotten of God the Father before all Worlds by whom also all things were move who for our Salvation was incarnate and convers'd among Men who suffered and rose again the third Day he ascended unto the Father and shall come again in Glory to judge the Quick and the Dead VVe also believe in the Holy Ghost we believe that each of these Persons is and doth subsist That the Father is truly the Father the Son really the Son and the Holy Ghost really the Holy Ghost As our Lord also when he sent his Disciples out to preach said Go ye and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Concerning which Articles we do averr that we thus maintain and hold them that these are our Sentiments of them that this was our Opinion formerly that this Opinion we will retain till Death that we we will persevere in this Belief and anathematize every impious Heresie VVe call God Almighty and Iesus Christ our Lord to VVitness that these were sincerely and heartily our Sentiments ever since we were capable of knowing our selves And that we do now speak and think what is most true and we are ready to demonstrate to you by most infallible Proofs and to persuade you that both in times past we thus believed and likewise thus preached Eusebius Pamphilus having given the People of his Diocess this Account of the Creed which he proposed to the Council he farther tells 'em That there was no body could oppose it That the Emperour did attest its Truth protesting that he was of the same Opinion and exhorted all to assent to and subscribe it and unanimously to agree in the Profession of it Only he desired that the Word Homoousios might be inserted tho' others with greater Probability affirm that that Word was added by the Bishops and that the Emperour explained it saying that he supposed that the Word Homoousios was not to be taken in such a Sense as is agreeable to the Affections of the Body and therefore that the Son had not his Subsistence from the Father either by Division or Abscission For it is impossible saith he that an immaterial intellectual and incorporeal Nature shou'd be subject to any corporeal Affection But that our Sentiments of such things should be expressed in Divine and Mysterious Terms The Emperour having thus Philosophized upon the Word Homoousios the Bishops drew up another Form of Belief in which they inserted that Word but in all other things it was the same with the first Now that the Form of Faith was agreed upon by the Bishops Eusebius Caesarienses gravely and maturely enquired of them What they meant by these Words Of the Substance of the Father and of the same Substance with the Father Which gave Occasion to many Questions and Answers and to an accurate Examination of the Importance of the Words And at last it was acknowledg'd by the Bishops that these Words To be of the Substance did only signifie thus much That the Son is of the Father but not as a Part of the Father To which Sense of the Words Eusebius Caesariensis thought it both reasonable and safe to give his Assent And having Peace before his Eyes as the Mark at which he aim'd and being cautious lest he should fall from a right Apprehension of the Faith he also admitted of the Words Begotten not made For Made said the Fathers is a common Term attributed to all other Creatures which were made by the Son of whom the Son hath no Resemblance Wherefore he is no Creature like those which were created by him but he is of a far more excellent Substance than any Creature Which Substance is begotten of the Father but in such a Manner of Generation as is ineffable and inexpressible by any created Being For his Generation who shall be able to declare Who can express how he was eternally begotten Who can explain of set forth his Divine Extraction No Man knoweth the Son but the Father That Light that shone before the World that Intellectual and Essential Wisdom that was before all Ages the living
Calumny against our selves for this we declare to you that we have unanimously agreed to the Determination about the Faith And also after we had made Researches into the Notion of Homoousios with our utmost Earnestness labour'd for Peace having never been Followers of any Heresie And when we had suggested whatever came into our Minds upon the Account of the Churches Security and had fully satisfied those that ought to be persuaded by us we subscrib'd the Faith but have not subscrib'd the Anathematism Not that we had any thing to object against the Faith but because we did not believe the Person accused to be such a one as he was represented having been fully satisfied that he was no such Person partly by the private Letters that he wrote us and partly by the Discourse that he made in our Presence But if your Holy Council was then satisfied we now make no Resistance but agree to what you have determined And by this Libel we do fully declare and confirm our Consent which we are induc'd to do not because we look upon our Exile to be tedious and burthensome but that we might avoid the Suspicion of Heresie For if you shall now vouchsafe to let us return to your Presence you shall find us to be of the same Opinion with you in all Points and quietly adhere to what you have determin'd And since it hath seem'd to your Piety to treat with great Gentleness even Arius who is accus'd for these things and to recall him from Banishment Seeing that he who seem'd guilty is recall'd and has made his Defence in Reference to those things laid to his Charge upon this Consideration it may justly seem absurd that we should be silent and by that Means yield an Argument against our selves Do you therefore as befits the Piety of such as love Christ Remind the Emperour of us and to offer up our Supplications to him and speedily to determine concerning us as shall be most agreeable to your Prudence By this Libel it appears that Eusebius Bishop of Nicomedia and Theognis Bishop of Nice did subscribe the Faith which had been published but wou'd not give their Consent to the deposing of Arius It likewise appears by the same Libel that Arius was recall'd from Banishment before the two Bishops which was done by the Emperour and not the Fathers But tho' he was recall'd yet he was forbid to enter Alexandria And this Socrates concludes from the Way he afterwards invented for his own Return into that Church and City which was saith Socrates his making use of a counterfeit Repentance 'T is certain Eusebius of Nicomedia and his Confederates made it their Business to bring Arius back again to Alexandria But how they prevail'd in their Design and after what Manner the Emperour was wrought upon to admit Arius and Euzoius into his Presence comes now to be succinctly reported The Emperour Constantine had a Sister call'd Constantia who had been married to Licinius once Collegue with him in the Empire This Constantia had a Priest for her Confident who was reckon'd among her Domesticks and a great Favourer of Arianism This Man prompted thereunto by Eusebius and those of his Faction did in his familiar Discourse with Constantia let fall some Words concerning Arius saying That the Synod had done him Wrong and that his Sentiments were not as they represented Constantia was easily induc'd to believe what was told her by the Presbyter But she wanted Confidence to declare it to the Emperour It happen'd that Constantia fell dangerously sick and was daily visited by the Emperour and finding her Distemper to grow mortal and expecting nothing but immediate Death she recommended the Presbyter to his Royal Favour praising his Diligence and Piety assuring the Emperour of his good Affection to his Government Constantia dying her Brother made the same Presbyter one of his greatest Confidents who having by Degrees got a Liberty of speaking to the Emperour took his Opportunity to tell him many things concerning Arius affirming he had no other Sentiments than what were agreeable to the Synod's Determination and that if the Emperour would admit him to his Presence he would give Consent unto what the Synod had decreed He told him also that Arius without all Reason had been falsly accus'd The Emperour seem'd much surpriz'd with what the Presbyter told him and said that if Arius would consent to the Synod's Determination and declare that he was of the same Judgment with the Nicene Fathers he would admit him to his Presence and also send him back to Alexandria with Repute and Honour And the Emperour having said thus he immediately wrote to Arius after this Manner Victor Constantinus Maximus Augustus to Arius IT has sometime since been made known to your Gravity that you should repair to our Court in order to your being admitted to the Enjoyment of our Presence And we much admire that you have not forthwith perform'd this Wherefore immediately take a publick Chariot and come with speed to our Court that having experienc'd our Care and good Will you may return to your own Country God preserve you Beloved Brother Dated before the first of the Calends of December Arius upon receiving this Letter instantly repair'd to Constantinople being accompanied with Euzoius whom Alexander had divested of his Deaconship when he depos'd Arius and his Associates The Emperour admits them both into his Presence and ask'd them whether they would agree to the Nicene Faith and they readily giving their Assent the Emperour commanded them to deliver in a Libel containing their Faith Whereupon they drew up a Libel of Repentance which they presented to the Emperour and was as follows Arius and Euzoius 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 declare our Faith and in Writing profess in the Presence of God that we and all our Adherents do believe as follows WE believe in one God the Father Almighty and in the Lord Iesus Christ who was made before all VVorlds God the VVord by whom all things were made that are in Heaven and that are in Earth VVho 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 VVe also believe in the Holy Ghost and in the Resurrection of the Flesh and in the Life of the VVorld to come and in the Kingdom of Heaven and one Catholick Church of God which is spread from one God of the VVorld 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 the Father and of the Son and of the Holy Ghost If we do not believe these things and if we do not admit of the Father the Son and the Holy Ghost in such Manner as the Holy Catholick
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 term'd The only Begotten who according to the Sentiments of Arius is reckon'd among all the other Creatures How can he be made of Nothing when as the Father himself saith my Heart hath indited a good Matter And before the Morning I have begotten thee in the Morning Or how can he be unlike the Father in Essence when as he is the perfect Image and the Brightness of the Father and when as he himself testifieth he that hath seen me hath seen the Father Now if the Son be the Word and Wisdom of the Father how can there be a Time when he was not For it is the same Absurdity as if they should say There was a Time when God was without both his Word and Wisdom 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 I spake also by the Prophet behold me for I am the Lord and am not changed And tho' some 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 altho' he became Man yet was he not chang'd 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 when as 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 resolv'd 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 only 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 Chamaelions have again been chang'd 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 nearer to Antichrist Wherefore they are expell'd out of the Church and anathematiz'd We are really troubl'd at the Destruction of these Men and the rather because they were heretofore instructed in the Doctrine of the Church but have now renounc'd it Yet we do not look upon this as so strange a Thing For the same befell Hymenaeus and Philetus and before them Judas who tho' he had been our Saviour's Disciple yet was afterwards his Betrayer and an Apostate Neither have we continu'd unadvis'd of these very Persons For our Lord hath foretold Take heed that no Man deceive you For many shall come in my Name saying I am Christ And the time draweth near and they shall deceive many Go ye not therefore after them And Paul having learn'd 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 has given us Intimation concerning these we being Eye-witnesses of their Impiety have deservedly anathematiz'd them as we said before and openly declar'd them estrang'd 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 persuaded 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 and to look upon them 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 St. John has commanded us salute the Brethren that are with you they that are with us salute you Alexander having writ after this Manner to all the Bishops in every City the Acceptance of his Letters was very different Those of his Opinion receiv'd them with great Respect and readily subscrib'd to their Contents praising his Zeal and Conduct in so important an Affair But others did the quite contrary scoffing at and ridiculing what he writ and instead of being thereby stir'd up to Peace they began to be enflam'd with a pertinacious Desire of Contention So that as Socrates observes the Mischief grew worse and the Disease was encreas'd by the Misapplication of the Remedy design'd to cure it Eusebius of Nicomedia appear'd most concerned at Alexander's Letter as finding himself therein mention'd by Name and not without a particular Mark of Reproach Constantine at the same time kept his Residence at Nicomedia in the Palace which Dioclesian had built there which gave Eusebius an Opportunity of making an Interest in him And being a smooth subtle Courtier he quickly gain'd his Point and grew very gracious with the Emperour which the Court-Bishops observing they became very obsequious to Eusebius who writ frequently to Alexander advising him to suppress the Controversie and to restore Arius and his Adherents to the Peace of the Church He wrote likewise to Bishops of every particular City that they should not consent to Alexander This occasion'd great Animosities and fill'd all Places with Tumults and Disturbances and not only the Prelates of the Church but the Populace also were miserably divided some inclining to one Party and some to another and the Matter at length came to that Height of Indignity and Insolence that the Christian Religion was made the Ridicule in the publick Theatres Eusebius still press'd Alexander to abrogate the Sentence of Excommunication that had been pronounc'd against Arius and his Party and to re-admit them into the Church alledging that they asserted nothing that was perverse and impious On the other Hand those who look'd upon the Opinion of Arius as absurd and blasphemous approv'd of Alexander's Proceedings maintaining the Condemnation of Arius and of all that favoured his Heresie to be just and equitable
of his Country-men sate in the Council The Prelate of the Imperial City was absent by reason of his Age but his Presbyters were there and supply'd his Place The Emperour saith the Historiographer was the only Person of all the Princes since the Foundation of the World who having platted such a Crown as this with the Bond of Peace dedicated it to Christ his Saviour as a Divine Present and Acknowledgment of the Victories he had obtained over his Enemies And he intended the Synod shou'd be constituted to be a lively Representation of an Apostolical Quire That it might be now as it was in the Days of the Apostles when devout Men of all Nations under Heaven were gathered together In this Council the Number of the Bishops exceeded Three Hundred But the Presbyters Deacons Acoluthi and the many other Persons that accompanied them were almost innumerable Of these Ministers of God some were eminent for their Wisdom and Eloquence others for their sober and discreet Lives others for their patient Sufferings and others were adorned with Modesty and courteous Behaviour Some of them were highly respected for their great Age others were eminent for their youthful Vigour both of Body and Mind some were newly initiated into the Order of the Ministry To all these the Emperour commanded a plentiful Provision of Food to be daily allowed Paphnutius and Spiridion were the most eminent among the Bishops There were also present a great many Laicks Men skill'd in Logick ready to assist each their own Party Eusebius of Nicomedia Theognis Bishop of Nice and Maris Bishop of Chalcedon in Bithynia were the chief that favoured Arius against whom Athanasius contended vigourously and express'd a signal Zeal and Depth in his Disputes which brought upon him the implacable Hatred of Eusebius of Nicomedia A little before the Bishops were met together in one Place the Logicians exercised themselves in some skirmishing Disputes and seeming therewith to be over-much delighted a Laick one that was a Confessour an honest well-meaning Man opposed these Disputants and told 'em That neither Christ nor his Apostles taught or used the Art of Disputing nor vain Subtilties or Fallacies but a plain Doctrin which is to be defended by Faith and good Works All that stood by hearing him speak these Words admired him and approved of what he said And the Logicians themselves hearing this honest and plain Declaration of the Truth did patiently acquiesce and the Tumult raised by Disputation was composed The next Day after the Logick Disputes were so happily concluded all the Bishops were conven'd after whom came the Emperour whose Respect and Reverence was so great to the Clergy that he stood in the midst of them and wou'd not take his Seat till such time as the Bishops signified that it was their Desire that he wou'd sit down and take the Chair of State which he did and from thence spoke to the Synod in kind persuasive Words exhorting 'em to Unanimity and Concord and to suppress all private Piques and Animosities and those Accusations which they had fram'd one against another For many the Day before had presented Libels to the Emperour containing several Articles of Personal Miscarriges savouring more of a Desire of Revenge than of Reformation These accusatory Libels the Emperour commanded to be burn'd and advis'd them to consider and obey what Christ had enjoyn'd concerning forgiving one another And having largely discoursed of the Nature and Advantages of Concord and Peace he bid 'em proceed to the Business before 'em for which they were conven'd leaving it to their Power and Arbitrement accurately to inspect the Points in Controversie Upon this the Council entred upon the Affair and many Questions were proposed by both Parties which caused great Stirs and Heats before they came to the main Debate Constantine all the while heard 'em very patiently and with an intent Mind received their proposed Questions and by turns assisted the Assertions of both Parties and by Degrees he reduced them who pertinaciously opposed each other to a more sedate Temper of Mind and by his gracious Speeches to each Person he rendred himself pleasing and delightful Some he brought to be of his Opinion by the Force of his Arguments others he gained over to him by Condescentions and Entreaties He commended those that spoke well and whom he observed to be less peaceably enclined he excited to Quietness and conjur'd all to an Agreement And by his prudent and temperate Manage he at length made 'em all of the same Mind in the Matters concerning which they had before disagreed So that after many Debates upon the Subject before 'em Three Hundred and Eighteen Bishops concurr'd in a Creed which with loud Acclamations they published and approv'd of A Copy of which Creed as it stands recorded by Socrates Scholasticus Lib. 1. C. 8. Hist Eccles now follows WE believe in one God the Father Almighty Maker of all things visible and invisible and one Lord Iesus Christ the Son of God begotten of the Father the only Begotten that is of the Substance of the Father God of God and Light of Light very God of very God begotten not made of the same Substance with the Father by whom all things were made that are in Heaven and in Earth VVho for the sake of us Men and for our Salvation descended and was incarnate and was made Man and he suffered and rose again the third Day ascended into the Heavens he shall come to judge the Dick and the Dead VVe also believe in the Holy Ghost But the holy Catholick and Apostolick Church doth anathematize those that averr That there was a time when the Son of God was not and that he was not before he was begotten and that he was made of Nothing Or that say he was made of another Substance or Essence Or that he is either created or convertible or mutable This Creed as Valesius observes is wanting in all the Mss. he had met with and saith that Christopherson did very well in placing it here in Socrates For it is plain both from Epiphanius Scholasticus as also by those following Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was placed here by the Historian himself But all the MSS. did omit it in this Place because it 's repeated a little after in Eusebius Pamphilus's Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then this very Creed above repeated was subscribed by Three Hundred and Eighteen Bishops who were all unanimous in their Suffrages and Sentiments concerning it Socrates writes that Five Bishops refus'd to allow of it But Theodoret and before him Hierom in his Dialogue against the Luciferians affirm that Secundus and Theonas were the only two Bishops that were Diffenters refusing to subscribe to the Nicene Creed Eusebius of Nicomedia with four Bishops more dislik'd the Word Homoousios which they did upon Supposal that only that can be said to be Homoousion of the same Substance which is from another either by Partition as two or three
God in that Sense in which the Christians own him to be the second Person in the Holy Trinity For tho' the Jews by many Texts of Scripture prove that the Messiah shall be the Son of God yet they hold he is not to be the Son of God by Nature but only by Deputation So that they deny his Eternal Existence and Deity Now this is an Opinion which was afterwards followed by those Hereticks who held the Kingdom of Christ was not perpetual and eternal and that he was made the Son of God only from the time that he took our Flesh and was born of the Virgin When Christ put that Question to his Disciples Whom do Men say that I the Son of Man am He reflected upon a double Error in his Country-men the Jews concerning the Messiah The first Error respected the Manner of his coming among them which they expected shou'd be in Secular Pomp and Grandeur and attended with the Conquest and subduing of the Nations From which Error he labour'd to withdraw their Minds by recalling them to the original Promise of his Coming and shewing them that the end thereof was not to conquer Kingdoms but to bruise the Serpent's Head and to manifest that he was the Seed of the Woman which was promised to do this he takes upon him no higher Title than that of the SON of MAN A second Error the Jews had imbib'd concerning the Messiah respected his Descent For they were uncertain whether he was to arise from the Living or from the Dead which Doubt Christ also fully cleared when he expresly owned himself to be the Son of Man or the Son that was promised to the first Man who should be born from the Seed of the Woman Christ did not so much enquire whether the Jews thought him to be the Messias as what kind of Person they thought him to be as he was the Messias So that the Question he put to his Disciples did not so much regard his Person as the Quality of his Person and whether the Messias whom they all acknowledg'd shou'd be the Son of Man was not also to be the Son of God not only by Adoption Deputation and Promotion but by Nature And the Disciples returned an Answer to their Master's Question according to the Opinion the Multitude had of him telling him that some took him for John the Baptist some for Elias and some for one of the old Prophets who was either returned to Life or else that the Soul of one of them was transmigrated and come into his Body which Opinion the Pharisees had borrowed of the Pythagoreans And when the Disciples had given Christ this Account of the various Sentiments the Jewish People had of the Quality of his Person he was pleas'd to ask them their Opinion of him But whom do ye my Disciples say that I am To which Demand Simon Peter in the Name of the rest makes this Reply Thou art the Christ the Son of the living God The Answer is not only wonderfully emphatical by reason of the Multitude of Articles that are in it but also because that Peter did not return it of his own Head nor by any Dictate inferiour to that of the Holy Ghost For Flesh and Blood as they signifie meer Man in Opposition to God did not put this Answer in Simon 's Mouth but it was immediately from Heaven For from thence he was inspired to declare that Jesus was the true Messias and by Nature the Son of the living God He needed no Revelation to enable him to confess that the Messias was the Son of God by Deputation Every ordinary Jew could have told him so much For it was generally believed that when ever God should be pleased to send the Messias he would depute him to be his Son but that he was to be his Son by Nature Very God of very God was no Article in the Jewish Creed And this great Truth was not founded on Humane Testimony nor on the Votes and Wishes of Men but on the Testimony of God himself For it was he that put it into Peter's Mind to declare the Divinity of Christ and by that Means to settle the uncertain wavering Thoughts that were on Foot concerning the Quality of the Person of the Messias and that it might be no longer doubted that he was God The Divinity of Christ is indeed the Rock on which the Christian Church is built and that which makes it stand impregnable against the Gates of Hell the greatest Power and Artifice that can possibly be used to destroy it From what has now been intimated we may conclude that the Denial of Christ's Divinity came originally from the Jews and that it is an Opinion which receiv'd its full Confutation from Heaven So that it may justly create our Wonder that after so solemn a Confession as Peter Made of Christ's Divinity and that too by the Dictate of God himself that any who believe the Scripture shou'd be so hardly as to gainsay it But seeing it has happened to be otherwise and that among the Professors of Christianity some have so far Judaiz'd in this Particular as sacrilegiously to rob our Lord of his Divinity We are next to consider who and what sort of Persons they were that first did thus Eusebius upon whose Authority I depend in this Point writes how that one Theodotus was the Inventer of this Atheistical Opinion and that he was a Man of mean Education being by Profession a Tanner This Man drew into his Heresie another of his own Name who was a Banker and both together proselyted Asclepiodotus of whose Quality and Condition the Historian makes no mention This Asclepiodotus gained to his Opinion Natalis a Confessour a Man of Piety and good Meaning who being afterwards convinced of his Error recanted it This Heresie was no sooner heard of but it was exploded and writ against and Enquiry made after those who maintained it And one Artemon being found a zealous Stickler in Defence of this blasphemous Heresie it was called the Heresie of Artemon In Confutation of which several Pieces were composed by the Ancients evincing that the Opinion which asserted our Saviour to be meer Man was an Innovation of late Date amongst the Christians Of those Tracts that were written on this Argument none was so elaborate as that called the Little Labyrinth whose Author according to Nicephorus is unknown And Theodoret who mentions the Story of Theodotus the Tanner and Natalis the Bishop attests that he had taken it out of the Book called the Little Labyrinth Photinus relates that Caius a Roman Presbyter living in the Time of the Pope's Victor and Zephyrin in the Year 199 wrote a Book against the Heresie of Artemon but says that it was not the same with the Little Labyrinth But to proceed out of the Little Labyrinth Eusebius tells us that those who affirmed our Saviour to be a meer Man boasted much of the Antiquity of their Opinion and how that all the Ancients
ever shew the Copies out of which they transcrib'd their pretended Corrections But this was not all for the old Hereticks who denied Christ to be God were not content only to corrupt the Scriptures to make them speak in Favour of their Heresie but some of them quite rejected both the Law and the Prophets under a Pretence of the Grace given by the Gospel This is the Account which Eusebius gives of the first Impugners of the Divinity of our Lord And they appear to have been bold crafty assuming Men Men of that Impudence as to affirm the first Christians even the Apostles themselves to have been of their Opinion tho' they can't be ignorant how that both the Inspired Scriptures and the first and best Christian Writers attested the quite contrary And had we no other Proof hereof than the Psalms and Hymns composed and sung by the first Christians in Praise of Christ even these wou'd sufficiently demonstrate that they did own him to be true God or else we must conclude them to have been Idolaters who sang those Hymns to him as God But the Villany and Poison of these Hereticks was most signally display'd in those Corruptions of the Scriptures which they called Corrections For this was to envenome the Spring and to keep both themselves and others from ever coming to the Knowledge of the Truth But their Devices and Councils were all disappointed in their Disagreement about that which they called the Corrections of Scripture For they cou'd never hit of any Harmony in their Copies nor determine which of their correct Copies of Scripture shou'd be the Conon After the Heresie of Artemon had been condemned and refuted by the Writers of those Times we hear no more of it till about the middle of the third Century when it began again to be revived by Paul of Samosata This Paul was Bishop of Antioch and notorious for the abject mean Opinion which he had of our Saviour denying that the Word was ever truly united to the Humanity in the Person of Christ and that he was ever any more but a meer Man For the Suppressing of which Heresie and Censure of its Reviver a Council was held at Antioch where all the Pastors of the Churches did assemble only Dionysius Bishop of Alexandria was not there which he excus'd by reason of his Age and Infirmity of Body But he declar'd by Letter his Sense and Opinion concerning the Matter in Debate At this Council there was assembled the most eminent Bishops of those Times such as Firmilianus Bishop of Caesaria in Cappadocia Gregory and his Brother Athenodorus Bishops of the Churches of Pontus There were also present Helenus Bishop of Tarsus Nichomas Bishop of Iconium Hymenaeus Bishop of Jerusalem Theotecnus Bishop of Caesaria on the Confines of Jerusalem Maximus of Bostra together with many eminent Priests and Deacons All these being assembled in the same Place Disputations and Questions were raised about the Heresie of Paul In all which he was observed to use great Art in concealing his heterodox Opinions whilst others were as diligent in finding them out and exposing them At last the Synod which consisted of a very great Number of Bishops convicted Paul and unanimously condemn'd him of false Doctrine and by Excommunication cast him out of the Catholick Church The deepest Wound the Heretick received in this Council was from Malchio a Presbyter of the Church of Antioch an eloquent Man and one very famous for teaching the Grecian Philosophy He was also much taken Notice of for his surpassing Sincerity in the Christian Faith This Malchio having undertaken to dispute against Paul wonderfully detected and confuted the Frauds and Sophistries of that crafty Heretick by which and his Excellent Virtues Malchion gained such a Credit and Renown that he was thought worthy to be canoniz'd in the Greek Menology at 28th of October The Prelates being assembled in Council at Antioch they agreed upon sending a Letter to Dionysius Bishop of Rome and to Maximus who succeeded Dionysius in the Bishoprick of Alexandria and having done this they sent the same Letter over all the Provinces wherein they set down the pernicious and obstinate Heterodoxy of Paul the Confutations and Disputes that had been held against him together with a Narrative of his Life and Carriage A Copy of which Epistle as it stands entire in Eusebius and translated at Cambridge I have thought not improper here to insert The Synodical Epistle of the Antiochian Fathers concerning Paul of Samosata Bishop of Antioch excommunicated by them for denying the Divinity of Christ 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 Nichomas Aâ—lianus Paul Bolanus Protogenes Hierax Eutychius Theodorus Malchion Lucius and all the Bishops of the Neighbouring Cities and Provinces which are with us the Presbyters and Deacons and the Churches of God to the beloved Bretheren in the Lord Health WE have written to and entreated many of the Bishops far remote that they would come to assist in the curing of this pestilent Doctrine For we wrote to Dionysius Bishop of Alexandria and to Firmilianus Bishop of Capadocia Men of blessed Memory The first of them wrote to Antioch but did â—oâ— so much as vouchsafe the Author 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 to wit 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 Paul promised to recant Firmilianus believing him and hoping that the Business might be compos'd without any Reproach to our Religion he deferr'd his Sentence being deceiv'd by him who denyed his God and Lord and who kept not the Faith which he formerly profess'd But Firmilianus was now coming to Antioch and came as far as Tarsus For he had Experience of his malicious Wickedness who denyed his God But in the Interim of our Assembling and whilst we were sending for him and expecting his Coming he died But since that Paul has return'd to forg'd and spurious 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 no Estate of 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 injur'd promising them to help them to their Right for a Reward But he deceiv'd them getting Money for doing nothing through their Willingness who were entangled in Suits to give any thing to be delivered from those Troubles He supposed Gain to be Godliness Neither declare we how proud and insolent this Hertick
was being invested with secular Dignities and desiring to be stiled a Ducenarius rather than a Bishop and how he walked through the Forum reading and dictating Letters as he walked in publick with a numerous Guard about him some going before and some following after him Insomuch that there was an ill Opinion and an Odium brought upon the Faith thro' 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 â—rected 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 Hands upon his Thigh and stamp upon the Throne with his Feet And such as did not commend him and shake their Oraria as they usually did in the Theatres and did not make loud Acclamations nor leapt up and down in the same manner as his Favourites did which were a Company of silly Men and Women that during their hearkening to him used such Indecencies but were attentive to him with such a seemly Reverence and Decency as becomes the House of God those Persons he rebuk'd and reproach'd In his publick Discourses he reflected upon the Doctors 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 Impostor He abolished the Psalms which were usually sung in Honour of our Lord Jesus Christ as a 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 He will not joyn in a Confession with us that the Son of God came down from Heaven that we may 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 more especially where he says that Jesus Christ is of the Earth But those who chant out his Praise and sing his Encomiums amongst the People do say that this their impious Master is an Angel come down from Heaven Nor do's that haughty Fellow prohibit those Expressions but is himself present when they are spoken What need we here mention his and his Presbyters and Deacons subintroduc'd Women as the Antiochians term them in whom he conceals not only this but many other damnable Crimes which he is conscious of and of which he has been convicted they are guilty that by this means he may keep them so obnoxius as not to adventure through a Fear of their own Guilt to accuse him for his impious Words and Practices Moreover he has enrich'd them and for this Reason he is belov'd and admir'd by them who are covetous 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 Works to the People Neither are we ignorant that by introducing Women into their Society some have wholly fallen away from Goodness and others have been suspected And although it should be granted that he committed nothing that was unchaste yet the very Suspicion which arises from such a thing ought to be avoided lest it should be offensive to any one and induce others to imitate it For how can he reprove or admonish another not to frequent the Company of Women and to take heed lest he fall who indeed has sent away one but now keeps two that are young and beautiful and carries them along with him wherever he goes and indulges and stuffs himself with Delicacies These are the Reasons that all People sigh and lament privatly But they so dread his Tyranny and Authority that they dare not accuse him Now as before we have said any one would call a Man who professes the Catholick Doctrine and is reckoned of our Communion to an Account for these things But from one who has abjured the Mystery of our Religion and has boasted in that cursed Heresie of Artemon we judge it needful to require an Account of these Things Having therefore excommunicated this contumacious Enemy of God we are necessitated to ordain another Bishop in his stead over the Catholick Church as we are persuaded not without the Providence of God to wit Domnus the Son of Demetrianus of blessed Memory who before him was the eminent Governour of that See a Man adorn'd with all Accomplishments requisite for a Bishop which we have therefore signified to you that you may write to him and receive from him Communicatory Letters But as for this Paul let him go to Artemon if he pleases and let the Followers of Artemon hold Communion with him This is the Circular Epistle which was composed and dispersed by the second Antiochian Synod which Baronius has placed at the Year of Christ 272. Seventy Fathers saith Athanasius were present at this Council besides Presbyters and Deacons who did all unanimously concur in the Excommunication and Devestiture of Paul of Samosata who according to what is intimated in this Synodical Letter was a Man of great Injustice and Avarice and also of great Pride and suspected Chastity His Injustice and Covetousness were but too evident in the Methods which he used to make himself rich His Extortion is particularly taken Notice of Which he might commit either by the Terror of his Authority like Soldiers who fright and plunder Men which was forbidden by our Saviour Or as he exercised Extortion by Deceit and Cunning when under Pretence of favouring and helping Men he took Bribes And to this the Fathers of the Council in all Probability had respect when they say that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extort the Brethren Next his Pride was evident in his Ambitious affecting to be called a Ducenarius which was an Officer appointed by the Emperour to collect and receive his Revenues who for his Service was allowed a yearly Salary of two hundred SESTERCES and from thence had his Name Ducenarius The Antiochian Fathers take Notice of this Heretick's Pride in his haughty and pompous walking through the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Word may signifie any promiscuous or popular Assembly met together either for Traffick as in a Fair or Market or Hall or Court of Judicature Which Places 't is like the vain-glorious Man frequented on purpose to receive the Acclamations of his Flatterers His Pride appeared likewise in erecting of a lofty Throne For although Episcopal Thrones were customary even from the