revive Artemon's Heresie 89. 2. 135. 2. is confuted by Malchion the Presbyter 133. 1. His avarice and pride 133. 2 c. He is deposed in the Antiochian Synod 134. 2. His Heresie 255. â— Paulus a Martyr in Palestine 164. 2. His pious and Christian prayer before his death ibid. Another Paulus Martyred with Pamphilus 166. 2. Paulinus is ordained Bishop of Antioch by Lucifer 289. 2. 293. 1. He and Meletius come to an agreement 330. 2. Paulinus Bishop of Triers 271. 1. Paulus Bishop of the Novatians at Constantinople 377. 1. His Commendation ibid. and 385. 1. Paulus Bishop of Tyre 239. 2. Paulus a Presbyter at Constantinople 247. 2. is ordained Bishop ibid. He is ejected ibid. restored 250. 2. His death 264. 1. His Reliques are removed to Constantinople 334. 1. Paulus Bishop of Emisa is sent to Cyrill Bishop of Alexandria by Johannes Bishop of Antioch 405. 1. Paulus is ordained Bishop of Ephesus 450. 2. He is put out of his See by Zeno Augustus 453. 1. Paulus after Severus's Ejectment is ordained Bishop of Antioch 471. 1. Peace termed The Interminate peace made with the Persians by Justinian 483. 2. is broken by the Persians 487. 2. Pelagius Bishop of Laodicea 304. 1. Pelagius successour to Johannes in the Bishoprick of Rome 509. 2. Pelelis and Nilus Egyptian Bishops crowned with Martyrdom 148. 1. 170. 1. Pella a town beyond Jordan 32. 2. The Christians remove thither before the siege of Jerusalem ibid. 〈◊〉 Presbyters â—4â— â— â— abolished by Nectarius Bishop of Constantinople ibid. c. Perigenes Bishop of Corinth 388. â— c. Pers-Armenia so Armenia the Great was called from the times of the Emperour Philip it was subject to the Persians â—04 1. the inhabitants thereof revolt to the Romans in Justinus Junior's Reign ibid Persâ—â—utioâ— of Diocletian lasted ten years 151. 1. Persians worship Fire 372. 2. Pestilent disease destroys almost the whole world in Justinian's Reigne 490. 1 2. it raged two and fifty years ibid. Peter the chief of all the Apostles 〈◊〉 1. comes to Rome to preach the word of God there and to oppose Simon Magus ibid is crucified at Rome in Nero's time 〈◊〉 2. 31. 1. Preached the Word of God to the Corinthians 30. 1. was Preacher to the Jews that were dispersed 30. 2. His Epistles â—1 10. His 〈◊〉 Gospel Preaching Revelation are Apocryphal Books ibid. His wife was Martyred 45. 1. Petrus Bishop of Alexandria 138. 2. is crowned with Martyrdom in the ninth year of the persecution 139. 1. Petrus of the Bed-chamber to the Emperour is crowned with Martyrdom 14â— 1. Petrus called also Apselamus a Martyr in Palestine 166 1. Petrus is ordained Bishop of Alexandria 3â—â— 2. He is put into prison 316. 1. He returns to Alexandria 327. 2. Petrus chief Presbyter of the Alexandrian Church â—59 2. Petrus Bishop of â—ippi â—04 â— Petrus the â—iberian is ordained Bishop of Majuma 4â—7 2. He was present at Timotheus Aelurus's Ordination 〈◊〉 1. He is banished with him 468. 1. Petrus Fullo Bishop of Antioch subscribes to 〈◊〉 's Circular Letters 450. 2. Zeno ejects him out of the See of Antioch 453. 1. He restores him again 457. â— Petrus Mongus is chosen Bishop of Alexandria after Aelurus's death 454. 1. He does in publick aâ—atheâ—atizâ— the Chalcedon Synod 457. 2. a man of a crafty disposition ibid. His Letter to Acacius Bishop of Constantinople 45â— 1 2. Petrus Bishop of 〈◊〉 refuses his consent to 〈◊〉 's Synodick Letters 469. 1. Petrus successour to Helias in the See of Jerusalem 49â— 1. Pharisees Hereticks amongst the Jews 〈◊〉 â— Pharmaceus a Port in the mouth of the Euxine Sea â—82 2. Phileas Bishop of the Thmuitâ— â— Martyr 144. 2 c. 148. 2. Philetus Bishop of Antioch 102. 2. Philip the Apostle had â— wife and children by her 4â— 1 2. dyed aâ— Hierapolis ibid. His daughters were Prophetesses ibid. and 87. 1. His daughters lived at Hierapolis 49. â— Philip Bishop of Jerusalem 51. 2. Philip the Asiâ—râ—â— â—8 â— Philip Bishop of Gortina 64. 1. His Book against Marcion 65. 1. Philippus the Emperour was a Christian. 107. 2. Philippus Prâ—sect of the Prâ—â—â—râ—um ejects Paul the Bishop out of his See 252. 1. Philippus a Presbyter of Side 3â—4 1. wrote an Ecclesiastick History ibid. Socrates's judgment concerning Philip's History ibid. Philippicus is made Master of the Eastern Milice by Mauricius 516. 1. He is sent a second time into the East to quiet a Mutiny of the Souldiers 517. 2. Philo the Jew a famous man is sent Embassadour to Caius 18. 1. His Books are reckoned up 24. 2. and put into the publick Library at Rome 25. 1. Philoromus a Martyr 144. 2. Philostratus writes that in his time a Pestilence raged fifteen years 491. 1. Phlegon an Historian 416. 2. Phoebus a Bishop 280. 2. Photinians Hereticks 311. 1. Photinus Bishop of Sirâ—ium founded an Heresie called by his own name 254. 2. His opinion 255. 2. He is deposed 266. 1. He wrote against all Heresies 269. 1. Phrygians are naturally temperate 323. 1. Picentius Maximinus the Emperour's Favorite is slain 181. 2. Pierius a Presbyter of the Alexandrian Church 138. 2. Pilate when made Procurator of Judâ—a and how long he continued so 12. 1. Those called Pilase's Acts forged long since his time 12. 1. and 173. 2. He sends a Relation to Tiberius concerning Christ's Miracles 16. 2. He laid violent hands on himself 19. 1 2. Pilgrimage to places of the Holy Land 96. 2. 591. 1. Pinytus Bishop of Creet 63. 1. Pionius's Martyrdom in Smyrna 60. 1. Pisander a Poet. 416. 2. Piso Bishop of the Adani 304. 2. Piso Bishop of Augusta ibid. Piterus or Petiros a Monk 317. 2. Pius Bishop of Rome 54. 2. Plato the Philosopher praised 642. 2. What he thought of the Second and Third cause 372. 1. Placidia daughter to Valentinian and Eudoxia married Olybrius 428. 2. Placidiana an Imperial Palace at Constantinople 364. 2. Plintha Master of the Milice and Consul 349. 2. Plutarchus Scholar to Origen a Martyr 92. 2. 93. 2. Pusumatomachi so the Macedoniani were termed 283. 2. Polybius Bishop of the Church at Trallis 47. 2. Polybius of Megalopolis brought down his History to the destruction of Carthage 513. 2. Polycarp Bishop of Smyrna 47. 1. 345â— 1. comes to Rome on account of the Controversie concerning Easter and conferred with Anicetus 56. 1. 88. 2. Avoids the meeting and salutation of Marcion the Heretick 56. 1. His Epistle to the Philippians 56. 1. His Martyrdome 56. 2 c. His prayer for the Catholick Church 59. 1. Polycarpus Bishop of Nicopolis in Thracia 389. 1. Polycrates Bishop of Ephesus 86. 2. His Epistle to Pope Victor ibid. Pontianus Bishop of Rome 103. 2. Ponticus Blandina's brother a Martyr 73. 2. Pontiâ—s or Chief Priests of the Jews were heretofore perpetual and enjoyed that Office by Inheritance 12. 2. The Sedition of the Chief Priests against the Priests 26. 1. Chief Priest's Robe lockt up by Herod
a thief Those who are desirous to know all matters concerning him may have recourse to the publick Register of Asia where they will find them And yet the Prophet does pretend himself ignorant of this man whom he has converst with for many years Having evidently shown what this man is we have also by him declared the imposture of the prophet We are able to demonstrate the like in many other things But if they have any confidence in themselves let them undergoe the test Again in another place of the same work he adds these words concerning those Prophets they boast of If they deny that their Prophets have received gifts let them confess this to wit if they be convinced that they have taken gifts they are not Prophets And then we will produce infinite demonstrations hereof 'T is necessary that all the fruits of a Prophet should be approved of tell me does a Prophet colour his hair does a Prophet paint his eye-brows with Stybium does a Prophet make it his business to deck and adorn himself does a Prophet play at tables and at dice does a Prophet put money to usury Let them confess ingenuously whether these things are lawfull or no But I will demonstrate they are done amongst them The same Apollonius does relate in the same work that at that time of his writing that book it was fourty years since Montanus undertook to vent his forged Prophesie And again he says that Zoticus whom the former Writer made mention of resolved to oppose Maximilla who then feigned her self to Prophesie at Pepuza and attempted to reprove the Spirit she was moved by but that he was forbidden by those that were her favourers He makes mention also of one Thraseas who at that time was a Martyr Moreover he says as from tradition that our Saviour commanded his Apostles they should not for the space of twelve years depart from Jerusalem he quotes authorities also out of the Revelation of John and relates that John by the divine power raised a dead man to life at Ephesus And he says many other things whereby he sufficiently and fully sets forth the deceit of the foresaid pernicious heresie Thus much Apollonius CHAP. XIX Serapion's Opinion concerning the Heresie of the Cataphrygians BUt Serapion who as report says was about this time Bishop of the Church of Antioch after Maximinus makes mention of the writings of Apollinaris against the foresaid heresie he mentions him in that Epistle he wrote to Caricus and Ponticus wherein refuting the same heresie he subjoyns these words And that you may see that the operation of that dissembling party called the New-prophesie is abominated by all the Brotherhood in the world I have sent you also the Letters of Claudius Apollinaris of most blessed memory who was Bishop of Hierapolis in Asia In that same Epistle of Serapion's are contained the subscriptions of several Bishops One of whom has subscribed thus I Aurelius Cyrenius Martyr wish You health another after this manner Aelius Publius Julius Bishop of Develtum a Colony of Thracia As God liveth who is in heaven Sotas of blessed memory who was at Anchialus would have cast out Priscilla's devil but the Hypocrites would not suffer him In the said Letters are extant the subscriptions of many other Bishops written with their own hands who were of the same opinion with these And of this sort were the matters appertaining to the said Hereticks CHAP. XX. What Irenaeus wrote against the Schismaticks at Rome I Renaeus composed several Epistles against those at Rome who adulterated the sound law of the Church He wrote one to Blastus concerning Schisme another to Florinus concerning Monarchy or that God is not the maker of Evil. For Florinus seemed to be a maintainer of that opinion upon whose account being afterwards lead into the errour of Valentinus Irenaeus compiled that work of his entitled concerning the number eight In which piece he intimates himself to have lived in the first succession after the Apostles there also at the close of that work we found a most profitable note of his which we judged usefull to be inserted into this our History it is thus I adjure thee who shall transcribe this book by our Lord Jesus Christ and by his glorious coming to judge the quick and dead that you compare what you shall transcribe and correct it diligently according to that copie whence you shall transcribe it and that in like manner you transcribe this adjuration and annex it to thy copy And let thus much have been profitably said by him and related by us that we may always have before our eyes those antient and truely holy men as the best pattern of a most accurate care and diligence Moreover in that Epistle we spake of which Irenaeus wrote to Florinus he makes mention of his being conversant with Polycarp saying These opinions O Florinus that I may speak sparingly doe not appertain to sound doctrine these opinions are dissonant from the Church and drive those who give their assent to them into the greatest impiety these Sentiments even the Hereticks who are without the Church have not dared to publish at any time these opinions the Presbyters who lived before our times who also were the disciples of the Apostles did in no wise deliver unto thee For I saw thee when being yet a child I was in the Lower Asia with Polycarp behaving thy self very well in the Palace and endeavouring to get thy self well esteemed of by him For I remember the things then done better than what has happened of late For what we learnt being children increases together with the mind it self and is closely united to it In so much that I am able to tell even the place where the Blessed Polycarp sate and discourst also his goings out and comings in his manner of life the shape of his body the discourses he made to the populace the familiar converse which he said he had with John and with the rest who had seen the Lord and how he rehearsed their sayings and what they were which he had heard from them concerning the Lord concerning his miracles and his doctrine according as Polycarp received them from those who with their own eyes beheld the Word of life so he related them agreeing in all things with the Scriptures These things by the mercy of God bestowed upon me I then heard diligently and copied them out not in paper but in my heart and by the grace of God I doe continually and sincerely ruminate upon them And I am able to protest in the presence of God that if that blessed and Apostolick Presbyter should have heard any such thing he would presently have cried out and stopped his ears and according to his usual custom would have said Good God! For what times hast thou reserved me that I should suffer such things and he would have run out of the place where
Alexander's family which consisted of many believers rais'd a Persecution and gave command that onely the Prelates of the Churches should be slain as the Authours of the Preaching of the Gospel And at that time Origen compos'd his book concerning Martyrdom which he Dedicated to Ambrosius and Protoctetus a Presbyter of the Church of Caesarea Because no trivial peril and afflictions seized on them both during the times of this Persecution Fame Records the illustrious eminenty of these men for their confession of the Christian faith when Maximinus had not Reign'd above three years Origen remarkes the time of this Persecution both in the twenty second book of his Expositions upon John and in several of his Epistles CHAP. XXIX Concerning Fabian how unexpectedly he was Elected by God Bishop of Rome GOrdianus having succeeded Maximinus in the Roman Empire Anteros succeeds Pontianus who had been Bishop of the Church of Rome six years And Fabian succeeds him after he had perform'd the Office for a month They report that after the death of Anteros Fabian together with some others of his acquaintance came out of the Countrey to Rome to sojourn there where he unexpectedly came to be elected Bishop through the Divine and Celestial Grace For when all the Brethren were assembled together in the Church in order to the Election of one who should succeed in the Bishoprick and many of them had intentions of Electing several eminent and worthy men Fabian being there present no one so much as thought of him But on a sudden as they report a Dove came flying from above and sate upon his head which seem'd to be a representation of the Descent of the holy Ghost upon our Saviour in the shape of a Dove upon which all the people being at the same time moved as it were by the divine Spirit cry'd out with all imaginable alacrity and one common consent He is worthy And without any delay they took him and set him in the Bishops Chaire At that time also Zebinus the Bishop of Antioch dying Babylas succeeded in the presidency Heraclas also takes upon him the Episcopal charge of the Church at Alexandria after Demetrius had executed that Office for fourty three years And Dionysius succeeds in the Catechetick School there who also was one of Origen's Scholars CHAP. XXX Who were Origen's Schollars WHilest Origen executed his accustomed duty at Caesarea many not onely Natives of that Countrey but also infinite others from places most remote forsaking their own Countries resorted to him to be his disciples The most eminent of them we understand were Theodorus who was also call'd Gregorius one of the most famous Bishops in our Age and his brother Athenodorus He by perswasion induc'd them being too much addicted to the love of the Roman and Greek Learning having infus'd into them a love of Philosophy to exchange their former studies for the study of Divinity when they had convers'd with him five years compleat they made so great an improvement of their knowledge in the divine Scriptures that while they were both as yet young they were judg'd worthy of the Government of the Churches in Pontus CHAP. XXXI Concerning Africanus AT this time Africanus the Author of the books entitled Cesti was very famous there is exstant an Epistle of his written to Origen in which he suspects the History of Susanna in Daniel to be spurious and fictitious Origen very fully answers this Epistle There also came to our hands five books of this same Africanus's Annalls written with great care and accuracy In which books he says he took a journey to Alexandria because of the great same of Heraclas who as we before signifi'd was intrusted with the care of the Church there for his eminent knowledge in Philosophie and other Heathen Learning There is also exstant another Epistle of this same Africanus's to Aristides concerning the disagreement which is thought to be betwixt Matthew and Luke in the Relation of Christ's Genealogy In which he manifestly demonstrates the consent of the Evangelists out of an History which came to his hands which Epistle we also took and placed it in the first book of this work in hand being its proper place CHAP. XXXII What Expositions Origen wrote at Caesarea in Palestine ABout this time Origen wrote his Comments upon Esaias and those upon Ezekiel at the same time of which books there came to our hands thirty five Volumes upon the third part of Esaias unto the Vision of the four footed beasts in the wilderness And twenty five Volumes upon Ezekiel which were all he wrote upon the whole Prophet making his abode at that time at Athens he finish'd his Commentaries upon Ezekiel He also begun his Comments upon the Canticles and there proceeded in them to the fifth book but he afterwards return'd to Caesarea and there finish'd them being ten books in number But what necessity is there at present to write an exact Catalogue of this mans works which requires a work it self which we have also written in our History of Pamphilus's Life the blessed Martyr of our times In which endeavouring to prove how great Pamphilus's care and love towards sacred Learning was we have publish'd the Catalogues of Origen's works and of several other Ecclesiastick Writers which he Collected From whence he that is desirous may have a full information concerning all the Monuments of Origen's labours which came to our hands But now we must proceed to the subsequent series of our History CHAP. XXXIII Concerning the Errour of Beryllus BEryllus who was mention'd a little before Bishop of Bostra in Arabia subverting the Ecclesiastick Canon endeavour'd to induce some new Doctrines alienating from the Faith daring to affirm that our Lord and Saviour before his coming amongst men had no proper different subsistence Neither any Godhead of his own but onely the Deity of the Father residing in him Many disputes and conferences having been held by the Bishops against this man about that point amongst the rest Origen was call'd at first he enters into a friendly discourse with the man that he might discover what his Opinion was which when he understood by his discourse he reprehended him being not Orthodox and having convinc'd him by Arguments and Demonstrations he took him as it were by the hand and set him into the way of the true Doctrine and reinstated him in his former found opinion There are also written monuments extant to this day both of Beryllus and also of the Synod which was convened upon his account which contain Origen's questions proposed against him and the disputes holden in his Church and all that was done at that time Infinite other Memoirs the Antients of our times have deliver'd to Posterity concerning Origen which I intend to omit as not pertinent to this present subject but what things concerning him are necessary to be known may be read at large in that Apology for him
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
Then he does not obscurely reprehend that advice of Nectarius who abrogated the Paenitentiary Presbyter For he says that hereby Licence was given to Sinners whenas there was no body that might reprove offenders Which Opinion could not proceed from a Novatian in regard those Hereticks admitted neither of Repentance after Baptism nor of a penitentiary-Penitentiary-Presbyter as Socrates does there attest Add hereto the testimony of Theodorus Lector who in his Epistle prefixt before his Ecclesiastick History calls Socrates Sozomen and Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men that were pious and acceptable to God Moreover Theodorus Lector lived in the same City and almost at the same time that Socrates did to wit in the Reign of the Emperour Anastasius Lastly Petrus Halloixius in his notes on the life of Saint Irenaeus pag. 664 is of the same Opinion with us For disputing against Baronius who at the year of Christ 159. had written thus These things Socrates the Novatian who with the Jews celebrated Easter on the fourteenth day of the Moon c. he utters these words And whereas Socrates is termed a Novatian that may be taken in a double sence The one is that he sometimes favoured the Novatians which also Bellarmine affirms in his Book de Scriptoribus Ecclesiasticis at the year of our Lord 440. both concerning him and likewise concerning Sozomen The other is that he was a follower of the Novatian-Heresie In the now cited Chapter he neither shews himself to be a Novatian nor a favourer of them For he blames them and detects their dissensions and vices in so much that he may seem not to have been a friend but an enemy or rather neither of the two but a declarer of the truth which is the business of an Historian Thus far concerning Socrates we must now speak of Sozomen Hermias Sozomen was also a practiser in the Law at Constantinople at the same time with Socrates His Ancestours were not mean they were originally Palestinians Inhabitants of a certain Village neer Gaza called Bethelia This Village did in times past abound with a numerous company of Inhabitants and had most stately and ancient Churches But the most glorious Structure of them all was the Pantheon Scituated on an artificial Hill which was the Tower as it were of Bethelia as Sozomen relates in Chap. 15. of his fifth Book The Grandfather of Hermias Sozomen was born in that Village and first converted to the Christian Faith by Hilarion the Monk For when Alaphion an inhabitant of the same Village was possessed with a devil and the Jews and Physitians attempting to cure him could do him no good by their Inchantments Hilarion by a bare invocation of the Name of God cast out the Devil Sozomen's Grandfather and Alaphion himself amazed at this miracle did with their whole families embrace the Christian Religion The Grandfather of Sozomen was eminent for his expositions of the sacred Scriptures being a person endowed with a polite wit and an acuteness of understanding Besides he was indifferently well skilled in Literature Therefore he was highly esteemed of by the Christians inhabiting Gaza Ascalon and the places adjacent in regard he was usefull and necessary for the propagating of Religion and could easily unloose the knots of the sacred Scriptures But Alaphion's descendants excelled others for their Sanctity of Life kindness to the indigent and for their other Virtues and they were the first that built Churches and Monasteries there as Sozomen attests in the place before cited Where he also adds that some holy persons of Alaphion's Family were surviving even in his days with whom he himself when very young was conversant and concerning whom he promises to speak more afterwards Undoubtedly he means Salamanes Phusco Malchio and Crispio brothers concerning whom he speaks in Chap. 32. of his Sixth Book For he says that these brethren instructed in the Monastick discipline by Hilarion were during the Empire of Valens eminent in the Monasteries of Palestine and that they lived neer Bethelia a Village in the Country of the Gazites For they were descendants of a Noble Family amongst them He mentions the same persons in his Eighth Book and Fifteenth Chapter where he says Crispio was Epiphanius's Arch-Deacon 'T is apparent therefore that those brethren I have mentioned were extracted from Alaphion's Family Now Alaphion was related to Sozomen's Grandfather Which I conjecture from hence First because the Grandfather of Sozomen is said to have been converted together with his whole Family to the Christian Religion upon account of Alaphion's wonderfull cure whom Hilarion had healed by calling on the name of the Omnipotent God Further this conjecture is confirmed by what Sozomon relates to wit that he when very young was familiarly conversant with the aged Monks that were of Alaphion's Family And lastly in regard Sozomen took his name from those persons who were either the Sons or Grandchildren of Alaphion For he was called Salamanes Hermias Sozomenus as Photius attests in his Bibliotheca from the name of that Salamanes who as we observed before was Phusco's Malchio's and Crispio's brother Wherefore that mistake of Nicephorus's and others must be amended who suppose that Sozomen had the surname of Salaminius because he was born at Salamine a City of Cyprus But we have before demonstrated from Sozomen's own testimony that he was not born in Cyprus but in Palestine For his Grandfather was not only a Palestinian as is above said but Sozomen himself was also educated in Palestine in the bosome as I may say of those Monks that were of Alaphio's Family From which education Sozomen seems to me to have imbibed that most ardent love of a monastick life and discipline which he declares in many places of his History Hence 't is that in his Books he is not content to relate who were the Fathers and Founders of Monastick Philosophy but he also carefully relates their Successours and disciples who both in Egypt Syria and Palestine and also in Pontus Armenia and Osdroëna followed this way of Life Hence also it is that in the Twelfth Chapter of the First Book of his History he has proposed to be read in the beginning as it were that gorgeous Elogue of Monastick Philosophy For he supposed that he should have been ungratefull had he not after this manner at least made a return of thanks to those in whose familiarity he had lived and from whom when he was a youth he had received such eminent examples of a good converse For that he himself intimates in the Proeme to his First Book But it is collected that Sozomen was educated at Gaza not onely from this place which I have mentioned but also from Chap. 28. of his Seventh Book where Sozomen says that he himself had seen Zeno Bishop of Majuma This Majuma is a Sea-Port belonging to the Gazites Which Bishop although he was almost an hundred years old yet was never absent from the Morning and Evening Hymns unless it hapned that
Violate the Creed published at Nice but accuses Eustathius for being an Assertour of Sabellius's opinion For these reasons every one of the Bishops wrote Volumes as if it had been against most bitter enemies And although both sides asserted that the Son of God had a proper real and peculiar Person and existence and confessed that there was one God in three Persons yet how it came to pass I know not they could in no wise agree amongst themselves and therefore would by no means endure to be at quiet CHAP. XXIV Concerning the Synod convened at Antioch which deposed Eustathius Bishop of Antioch upon whose account there was a sedition raised by which that City was almost ruined THerefore having convened a Synod at Antioch they depose Eustathius as one who was better affected towards Sabellius's opinion than towards what the Nicene Synod had determined But as some report he was deposed for other reasons less commendable which yet they have not openly declared But this is a thing which the Bishops usually do towards all that they depose they load them wiâ—h reproaches and call them impious persons but annex not the reasons of their impiety Now that they deposed Eustathius as a favourer of Sabellius's opinion Cyrus Bishop of Beraea being his accuser Georgius Bishop of Laodicea in Syria one of their number who hated the term Homoöusios has related in that Encomium he wrote upon Eusebius Emisenus Concerning this Eusebius Emisenus we will hereafter speak in its proper place But Georgius writes such things as do not very well hang together concerning Eustathius For he reports that Eustathius was accused by Cyrus for an assertour of Sabellius's opinion again he says that Cyrus was condemned and deposed for maintaining the same errour But how can it be that Cyrus should accuse Eustathius for being a Sabellian who was himself a favourer of that Heresie It is probable therefore that Eustathius was deposed for some other reasons Moreover at such time as Eustatbius was deposed there was a very great Sedition raised in Antioch And afterwards at the conferences about the election of a Bishop there was frequently kindled so great a flame of dissention that it wanted but little of destroying the whole City the populace being divided into two factions one party of them contended vigorously for the translation of Eusebius Pamphilus from Caesarea in Palestine to the See of Antioch the other faction was very earnest to have Eustathius restored The whole City in general favoured the one or the other party of the Christians The Military forces also were drawn up in battel array on both sides as it were against enemies in so much that they were just about making use of their swords had not God and the fear of the Emperour repressed the violence of the multitude For the Emperour by his Letters and Eusebius by his refusal of the Bishoprick appeased that Tumult and Sedition Upon which account the Emperour admired him greatly and writ a Letter to him in which he commends his prudent resolution calling him happy because he was judged worthy to be Bishop not of one City but almost of the whole world It is recorded therefore that after this the See of Antioch was vacant eight years But at length by the diligence of those that plotted the subversion of the Nicene faith Euphronius is ordained Bishop Let thus much be related concerning the Synod convened at Antioch upon Eustathius's account Soon after these things Eusebius who had long before left Berytus and was now possessed of the Church at Nicomedia made it his business together with his confederates to bring Arius again into Alexandria But how they prevailed to effect this their design and after what manner the Emperour was perswaded to admit Arius and Euzoïus into his presence we are now to relate CHAP. XXV Concerning the Presbyter who made it his business to get Arius recalled THe Emperour Constantine had a sister whose name was Constantia She had been married to Licinius who was heretofore colleague in the Empire with Constantine but afterwards he became a Tyrant and was therefore put to death She had a confident a Presbyter one that was a favourer of Arianism who was reckoned amongst her domesticks This man prompted thereto 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 such as report represented them to be Constantia having heard this was easily induced to give credit to the Presbyter But she had not confidence to declare it to the Emperour It happened that Constantia fell dangerously sick The Emperour came daily to visit her in her sickness But when she was brought into so dangerous a condition by her distemper that she expected to die immediately she recommends the Presbyter to the Emperour declaring to him his industry piety and how well affected he was towards his Government and immediately after she died The Presbyter was after this made one of the Emperours greatest confidents And having by degrees got a greater liberty of speaking he relates to the Emperour the same things concerning Arius that he before told his sister affirming that Arius had no other sentiments than what were agreeable to the Synods determination and that if the Emperour would admit him to his presence he would give his consent to what the Synod had decreed Moreover that he was falsely accused without the least of reason These words of the Presbyters seemed strange to the Emperour Thus therefore he answered the Presbyter if Arius does consent to the Synods determination and has the same sentiments with that I will both admit him to my presence and also send him back to Alexandria with repute and honour Thus he answered and immediately wrote to Arius after this manner VICTOR CONSTANTINUS MAXIMUS AUGUSTUS to Arius It has been sometime since made known to your Gravity that you should repair to Our Court in order to your being admitted to the enjoyment of Our presence But we much admire that you have not immediately performed this Wherefore ascend forthwith a publick Chariot and come with speed to Our Court That having experienced Our benevolence and care you may return to your own Countrey God preserve you beloved brother Dated before the fifth of the Kalends of December This was the Emperours Letter to Arius Here I cannot but admire the Emperours care and zeal for Religion For 't is evident by this Letter that he had before frequently exhorted Arius to a recantation in regard he reproves him that after his frequent writing to him Arius had not forthwith returned to the truth Arius therefore having received the Emperours Letters came soon after to Constantinople There came along with him Euzoïus whom Alexander had divested of his Deaconship when he deposed Arius and his associates The Emperour admits them to his presence and asked
SCHOLASTICUS CHAP. I. The Preface wherein he gives an account why he made a new Edition of his First and Second Book Rufinus he that wrote an Ecclesiastick History in the Latine tongue has erred concerning the notation of the times For he supposes that what was done against Athanasius hapned after the death of Constantine the Emperour He was also ignorant of his banishment into the Gallia's and of several other things We having at first followed Rufinus as our authour wrote the first and second book of our History according to his authority But from the third to the seventh Book we have made a collection of some passages partly out of Rufinus and partly out of various other authours and related others from those which do yet survive and so have compleated our work But when we had afterwards procured Athanasius's Books wherein he laments his own calamitous sufferings and how he was banisht by the calumny of the Eusebian faction we thought it more expedient to credit him who had suffered these hardships and those who had been present at the transacting of these matters rather then such as have followed conjectures in their relations thereof and for that reason have been mistaken Besides having gotten several Letters of persons at that time very eminent to our utmost ability we have diligently traced out the truth Upon which account we have been necessitated entirely to dictate again the first and second Book of this work making use nevertheless of those passages in the relation whereof Rufinus hath not forsaken the truth Moreover notice is to be taken that in our former Edition we had not inserted Arius's Libel of deposition nor the Emperours Letters but had onely set forth a bare relation of the affairs transacted that we might not dull our Readers by a prolixe and tedious narration But in regard that this also was to be done in favour to you O sacred man of God Theodorus that you might not be ignorant of what the Emperours wrote in their Letters nor of what the Bishops changing that faith by little and little promulged in divers Synods wherefore in this latter Edition we have made such alterations and insertions as we judged to be necessary And having done this in the first Book we will also make it our business to do the same in that now under our hands we mean the second But we must now begin the following series of our History CHAP. II. How Eusebius Bishop of Nicomedia with his accomplices earnestly indeavouring to introduce Arius's opinion again made disturbances in the Churches THe Emperour Constantine being dead Eusebius Bishop of Nicomedia and Theognis Bishop of Nice supposing they had now gotten a very seasonable opportunity made use of their utmost diligence and attempts to expell the Homoüsian faith and introduce Arianism in its stead But they supposed it impossible for them to effect this if Athanasius should return to Alexandria Moreover in order to their forming and carrying on of their design in this matter they made use of that Presbyters assistance who had a little before been the cause of Arius's being recalled from banishment But how this was effected we must relate That Presbyter we have mentioned presented Constantines last will and commands which he had received from the Emperour at his death to the Emperours son Constantius He having found that written in the Will which he was very desirous of for by the Will the Empire of the East was committed to him had an honorary respect for the Presbyter allowed him a great liberty of speaking and ordered he should freely and with confidence come into the Palace This liberty therefore being allowed the Presbyter made him in a short time well known both to the Empress and also to her Eunuches The principal person of the Emperours Bed-chamber at that time was an Eunuch whose name was Eusebius The Presbyter perswaded this person to embrace Arius's opinion After which the rest of the Eunuches were prevailed with to be of the same opinion Moreover the Emperours wife also by the perswasion of the Eunuches and this Presbyter became a favourer of Arius's Tenets Not long after this question came to the hearing of the Emperour himself And by degrees it was spread abroad first amongst those that were of the milice in the Palace and afterwards it was divulged amongst the multitudes of the Imperial City Those of the Bed-chamber together with the women discoursed concerning this opinion in the Imperial Palace and in the City throughout every private family there was a logical war waged Moreover the mischief soon spread its self over other Provinces and Cities And like a spark this controversie taking its rise from a small beginning excited the hearers minds to a most pertinacious contention For every person that enquired the reason of the disturbance immediately had an occasion of disputing given him and at the very interim of his making an enquiry he resolved upon entring into a wrangling dispute By this contention all things were subverted These alterations were started in the Eastern Cities only For the Cities of Illyricum and those scituated in the Western parts of the Empire were in that interim at quiet for they would by no means disanull the determinations made at the Nicene Synod When therefore this mischief thus kindled increased and grew daily worse and worse Eusebius of Nicomedia and his faction began then to think the disturbance of the Vulgar to be their gain For they were in hopes of being enabled by this means only to constitute a Bishop of Alexandria that should be of the same opinion with them But Athanasius's return at that time to Alexandria prevented this their design who came thither fortified with one of the Augustus's Letters which Constantinus the younger who bore the same name with his Father sent from Triers a City in Gallia to the people of Alexandria A Copy of which Letter I have here subjoyned CHAP. III. How Athanasius confiding in the Letter of Constantine the Younger returned to Alexandria CONSTANTINUS CAESAR to the people of the Catholick Church of the Alexandrians IT has not We suppose escaped the knowledge of your sacred mind that Athanasius an interpreter of the venerable Law was therefore sent into the Gallia's for a time lest in regard the barbarity of his bloud-devouring Enemies and Adversaries continually menaced his sacred head with imminent danger he should undergo incurable mischiefs through the perverseness of wicked men In order therefore to his frustrating of this barbarity he was snatcht out of the Jaws of those persons that designed his ruine and enjoyned to live under our district in such a manner that in that City wherein he was ordered to make his residence he should abound with all manner of necessaries although his most eximious virtue having put its confidence in the divine assistances esteems as nothing the troubles of a rougher fortune Wherefore although Our Lord and Father Constantinus Augustus
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
men him will I also confess before my Father c. Matth. 10. 32. Vales. a Hieronymus in his Catalogue where he relates the beginning of this Epistle instead of Novatus more truly writes Novatianus And so in George Syncellus's Chronicle we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rufinus says that Dionysius wrote two Epistles after the same Copy one to Novatus another to Novatianus and at the end of Dionysius's Epistle to Novatus which Eusebius here rehearseth he addes thus much and he wrote these same words to Novatianus which words are no where found in the Greek Text. The Greek writers being deceived through the likeness of the names make a confusion betwixt Novatus and Novatianus using them both to signifie one and the same person Our Authour Eusebius is also guilty of this mistake Vales. a Hieronymus in his book concerning the Ecclesiastick Writers saith that Dionysius wrote this Epistle about Repentance and the order or degree of sins to the Armenians Vales. b Musculus and Christophor translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hortatory Epistle but not well Eusebius uses the same word in his former books Vales. c In the Maz. Med. and Fuk. M. SS instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was Bishop of Armenia the less as I think Vales. d We must understand this News was written in the same Epistle and not in another as Christophorson thinks Vales. e Rufinus translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Ministeriis as if the Epistle were so intitled because it treated concerning the Ministers of the Church Jacobus Gâ—ar who published Georgius Syncellus and illustrated him with his Notes thinks that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a kind of an Ecclesiastick Epistle as were the Synodical the Dimissory Epistles and the like but I rather affent to Rufinus that it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because iâ— treated concerning the Duty of a Deacon Vales. a Decius the Emperour had 2 sons the elder was named Quintus Herennius Etruscus Messius Decius The younger Caius Valens Hostilianus Messius Quintus They were both made Caesars by their father and afterwards Augusti as may appear by their Coins and the inscriptions upon them Vales. b Eusebius in his Chronicle saith Decius Reigned one year and three moneths Aurelius Victor saith he died after he had Reigned two years compleat But Victor in his Epitomy saith he Reigned 30 moneths Eusebius in his Chronicle Assigns one year and three moneths to Decius because he had before said that Philip Reigned seven years whereas he Reigned but six After his death Decius proclaimed himself both Emperour and Consul which was in the year of Christ 249. And in the year 250. he was again Consul And also the year after he kept his Government as we may gather by a Decree of the Senate which was made in that year which Pollio in Valerian relates Wherefore he died the year following together with his sons when Gallus and Volusianus were Consuls being all kill'd in the Waâ—â—s in Thrace Vales. c Baronius placeth Origen's death at the year of Christ 256 in the third year of Gallus and Volusianus Eusebius here placeth it in the same year that Decius died and Gallus began to Govern But Eusebius himself in the 36 th chap. of the 6 th book of this History confirmeth what Baronius saith for he says that in the 3 d year of Philip the Emperours Reign Origen was above 60 years old And from the 3 d year of Philip's Reign to the 3 d year of Gallus and Volusianus's Consulship 't is 9 years Moreover if we say Origen liv'd 69 years and died in the first year of Gallus the Emperour he must necessarily be born in the 4 th year of Commodus the Emperour but the Chronicon Alexandr assigns his birth to the ninth year of that Emperour Vales. d Some Copies as the King's M. S. and Stephan Edit instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And make it a Metaphor taken from them who sail with tide and stream Vales. a At these words we should begin the 3 d Chapter for what follows concerning Cyprian ought to be contained in the same sentence with these last words in this Chapter And before these words in all books we find a distinction which shews here is to begin another Period But Musculus and Christoph begin the third Chapter where we doe Vales. a Cyprian was not the first Authour of this Opinion but Agrippinus who was Bishop of Carthage a long time before him having assembled together the Bishops of Africa and Numidia made a Decree that Hereticks should be rebaptized as Cyprian saith in his 71 and 73 Epistles Therefore Cyprian ought here to be excused who onely endeavoured to maintain his predecessours Opinion which was established by the Authority of a Synod But this Custom of rebaptizing Hereticks had been used in Cappadocia time out of mind as Firmilianus Bishop of Oâ—sareâ— in Cappadocia testifieth in his Epistle to Cyprian Vales. b The Epistle of Stephen to the Bishops of Africa is in the 74 and 75 Epist. of Cyprian Firmilianus also in his Epistle to Cyprian relates some heads of that Epistle and confutes them Vales. * To Stephen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term here his some allusion to Novatus or Novatianus's name other Greek Authours call that which the Latines call Novitates haereseon Novelties innovations or newness of Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a Baronius from this Epistle of Dionysius's at the year of Christ 259 gathers that the Eastern Bishops had renounced their Errour and adhered to Stephen's Opinion that Hereticks were not to be rebaptized But any considerate reader of this Epistle will find it far otherwise For the subject of this Epistle is twofold 1. Whether Hereticks were to be rebaptized 2. Concerning the unanimity of the Oriental Churches which had abominated the Novatian Heresie and Decree'd that the lapsed should be received He therefore tells him that Demetrianus Bishop of Antioch Metropolitan of the East and the rest had subscribed to this Opinion which he knew would please Stephen because Fabius Demetrianus's predecessour endeavoured to establish the Novatian Heresie as Dionysius before signified in the end of the 6 book of this History Vales. b These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a little farther are not in the Fuk and Savil M. SS but Syncellus Nicephorus King 's Maz. and Med. M. SS have them and though some will have these words to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more Remote Churches yet I think that they are Eusebius's own words repeating the heads of Dionyfius's Epistle And this is my reason because in most of our M. SS there is a middle distinction at these words therefore we translate it thus a little further he writes Vales. c This City was in Dionysius's days and also till Constantinus's time called Aelia It was afterwards called Jerusalem as I before noted through the
the primitive Christians custom of calling their children by the names of Peter and Paul which they did both for the reverence and love they bare to those Saints and also that their children might be beloved and no less dear in the sight of God then those Saints were Chrysostom in his Oration concerning S t Meletius saith that the Antiochians had such a reverence and esteem for him that the parents called their children after his name that they might have their houses in a manner adorned with his presence The same father also in his 21 Homily upon Genesis adviseth his Auditours that they should not carelesly call their children by their grandfathers or great Grandfathers or some noble Heroes names but that they should rather give them the names of some men who were famous for virtue and piety that the children by their example might be excited to an imitation of them Vales. * Acts 1◠25. and 1◠5. * Acts 1◠25. and 1◠5. c This is Dionysius's second Argument by which he proves that the Gospel and Revelation were not written by one and the same John for he had urged his first Argument begun at note a to this place now here he begins a second viz. to prove by the words and sentences and by the placing of the words or method that they were two distinct persons For I render this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the placing or modelling of words according to Cicero though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place may as well comprehend the ordering and modelling of Sentences as well as of words But here we may take notice what an excellent Critick Dionysius Alexandrinus was For it is the property of a Critick to judge of the writings of the Antients and to discern what is true and genuine and what spurious and supposititious Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place signifies Periods or sentences by which an entire sense is concluded Chapters also they may be called the Greeks also call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines Capitula Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must I think be rendred here rather the condemnation of the world then the reproving of the world In the old Glossary we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie judicium Vales. * See Jude vers 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any errour or mistake f By both faculties he means that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. externus and internus serm◠which is afterwards mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of knowledge and the gift of speaking by which subsequent words the preceding are explained Vales. a Hence we may gather that the 2 books concerning the Promises out of which Eusebius has the fragments afore quoted were Epistles We may also confirm this by a passage in Chap. 22. where Dionysius uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an Epistolary phrase But because these Epistles were something prolix they were therefore called books Rufinus truly calls Dionysius's Epistles concerning Baptism Books and the four Books against Sabellius here mentioned are nothing else but a longer sort of Epistles which Eusebius testifies for he saith that all the rest of Dionysius's books were written in an Epistolary form and style Vales. b Dionysius Alexand. in his Epistles against Sabellius seemed not to be Orthodox as touching the Divinity of Christ and he was accused of it before Dionysius Bishop of Rome by some of the Bishops of Pentapolis who went to Rome Dionysius Roman called a Synod heard the Accusers and having examined some select Opinions in Dionys. Epistles he wrote to Dionys. Alexand. desiring him that he would more distinctly declare his faith and opinion concerning those matters Upon this account Dionys. Alexand. wrote four Epistles to Dionys. Roman which he intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is concerning the confutation of his Adversaries and concerning his own Apology or defence of himself Vales. c Eusebius in his 14 th Book De Praeparat produces an excellent piece of this Book De Naturâ It was dedicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word being dubiously taken to signifie either a son or any other child or servant 't is some difficulty to determine who the person was to whom it was dedicated some say to his son I have here rendred it to a child For I cannot think that Dionys. was ever married The like difficulty occurs in Book 6. Chap. 40. Vales. d Of these many Epistles written by Dionysius to this Basilides onely one is now extant which Theodorus Balsamo has preserved for us Vales. a Here Eusebius is in a gross mistake for Xystus was not Bishop of Rome Eleven Years but onely two Years and Eleven Months as we may see in the book De Pontificibus Romanis which Cuspinianus first published and that book is most exact in its account of the times of the Pope's from Callistus to Liberius the same also says Xystus suffered Martyrdom on the eight of the Ides of August but our Authour neither here in his History nor in his Chronicle mentions any thing of Xystus's Martyrdom which I really admire and should more admire did not I certainly know that Eusebius is not over sollicitous and curious in his History concerning what things were done in the Western parts Moreover Eusebius in his Chronicle ascribes Eight Years to Xystus and he says that Dionysius succeeded Xystus in the 12 th Year of Gallienus and that Maximus succeeded Dionys. Alexandrin in the 11 th year of the said Gallienus the Emperour Which is most absurd whenas 't is evident that Dionys. Alexand. dedicated his four Books against Sabellius to Dionys. Roman as our Authour tells us in Chap. 26. of this 7 th Book Vales. a This name Nichomas seems to be abbreviated and should rather be Nichomedes or Nichomachus In the old M. S. in the Abbey of Corbie which contains a collection of the Canons amongst the Bishops which subscribed to the Council of Nice Nicomas Bishop of Bostra is named the first of the Bishops of the Province of Arabia but the common M. SS read Nicomachus and so we find it in the M. S. of C. Justellus which is of no less antiquity then the other Vales. b We here translate it divers times though some Greek Copies read onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but all our M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were several Synods called against this Paul of Samosata hence follows the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we must in no wise suppose to be superfluous here Eusebius says there were many Synods assembled at several times and in every Synod there were many Sessions or Actions The first Synod against Paul was at Antioch in the twelfth year of Gallienus of which Synod Firmilianus was President concerning which see Baronius Anno Christi 265 and 266. Vales. * Anno Christi 265. †See B. 4. Chap. 16. Note f. a Hence it
the neighbouring Bishops to a Synod without the permission of the Bishop of Caesarâ—a Vales. b Socrates speaks here concerning the Ordinations performed by Athanasius in Egypt For he says that was done after he arrived at Pelusium which is the first City of Egypt to those that come out of Syria If this be so that opinion can no ways be maintained which some now a days assert to wit that all Ordinations as well of Bishops as of Presbyters throughout Egypt belonged to the Bishop of Alexandria But we have sufficiently refuted this opinion in our Third Book of Ecclesiastick Observations published at the close of our Annotations on Socrates and Sozomen Vales. * Constantine the Great The emendation of this place which is very corrupt in Robert Stephens's Edition we own to the Allat M. S. where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. But you must know that together with them reigned their Cousen-german whose name was Dalmatius of the same name with his own Father See Socrat. book 1. chap. 27. note g. The Florent and Sfortian M. SS alter not the Vulgar reading here But the reading of the Allat M. S. is evidently confirmed by Epiphanius Scholasticus's Version Only he calls Dalmatius Constantiuâ—'s Cousin-german by the mother's side But Dalmatius was Constantiuâ—'s Cousin-german by the Father's side for he was son to Dalmatius Constantine the Great 's Brother Vales. b Eutropius relates the same Dalmatius Caesar says he Haud multò post oppressus est factione Militari Constantio patruele suo siâ—â—nâ—â— potius quà m jubente i. e. Not long after Dalmatius Caesar was slain by a faction of the Souldiers Constantius his Cosin-german by the Father's side suffering rather than commanding it Vales. * See Socrat. book 2. chap. 5. c He means the fight by night between the Romans Persians at Singar a sortress of Mesopotamia wherein the son of Sapor King of Persia was slain but the Romans had a very great slaughter made amongst them as Amm. Marcellinus relates book 18. pag. 122. Edit Paris 1636. See Our Annotations on that passage pag. 1â—6 This Engagement hapned in the year of Christ 348 when Philippus and Salias were Consuls as Idatius relates in his â—â—stâ— Vales. * Or crept up by the Souldiers means d In the Greek the reading is Constantius had a Sister's Son c. But it must be Constantine had c. For Nepotianus was Son to Eutropia Constantin's Sister as Victor tells us in his Epitome and as we are informed by Eutropiuâ— Epiphanius Scholasticus's reading agrees with our emendation but he mistakes in calling Nepotianus â—ratruâ—lem Constantâ—ni i. e. Constantin's Brothers Son in regard he was his Sisters Son Vales. a The same is recorded in Idatius's Fasti in these words Sergio Nigriniano Coss. his Consulibus Constans occisus est in Galliis à Magnentio levatus est Magnentius die 15. Kal. Februar Et Vetranio apud Sirmium Kal. Martii Eo anno Nepotianus Romae tertio Nonas Junias â—t pugna magna suit cum Romanis Magnentianis i. e. Sergius and Nigrinianus being Consuls Constans was slain in the Gallia's by Magnentius and Magnentius was set up on the 15 th of the Kalends of February And Vetranio at Sirmium on the Kalends of March. On the same year Nepotianus also at Rome on the third of the Nones of June And there was a great battel between the Romans and Magnentians The same is recorded in the Alexandrian Chronicle but there these passages are placed on the Consulate of Limenius and Catullinus when as they hapned on the year following Which was the year of Christ 350. Vales. * Or Nigrianus b Constantius was long before Emperour of the East But when Constans was dead who Governed the Western Empire he was by the Souldiers stiled Emperour of the whole Roman world Vales. c In the Florent M. S. this Towns name is written with a double s thus Cucussus Vales. d Olympius was Bishop of Acnum a City of Thracia Theodulus was Bishop of Trajanople as Athanasius attests in Epist. ad Solitar He mentions the same Bishops in his Apologetick de Fuga Sua pag. 703. But these passages are preposterously related by Socrates For they were not done before the Magnentian war as Socrates says but when that war was ended in the year of Christ 356 as Baronius hath truly remarked Vales. e This person has a great elogue given him in the Alexandrian Chronicle at the Consulate of Sergiuâ— and Nigrinianus which commendation was taken out of some Semi-Arian writer Athanasius doth every where speak sharply concerning this Leontius His crafty disposition is incomparably well described by Theodoret book 2. chap. 24. Eccles. Histor. Vales. a In Atbanasius the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they banished But in the Florent and Sfortian M. SS the reading which I like better is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he banished To shew that this is to be understood of Sebastianus the Captain of Egypt who then adjudged matters in a detestable course Moreover all these things are as I have said related in a preposterous manner by Socrates in regard they were done in the year of Christ 356. Vales. b The reading is the same in Athanasius But in Theodoret book 2. chap. 14. where this passage of Athanasius's is inserted the reading is They murdered Vales. c The same is recorded in Idatius's Fasti after the Consulate of Sergius and Nigrinianus in these words His Coss. Levatus est Constantius Caesar Id. Martii apparuit in Oriente Signum Salvatoris die 3. Kal. Februar Lunae 28. i. e. During these mens Consulate Constantius Gallus was created Caesar on the Ides of March and the Sign of our Saviour appeared in the East on the third of the Kalends of February on the 28 th of the Moon But the Authour of the Alexandrian Chronicle says this Sign was seen in the East on the Nones of May about the day of Pentecost To whom agrees Cyrillus Philostorgius and Cedrenus And Socrates seems to confirm the same in this place For he saith that this Sign appeared in the East when Gallus Caesar entred Antioch Now Gallus was created Caesar on the Ides of March as besides Idatius the Authour of the Alexandrian Chronicle doth affirm Vales. * That is Sirmium a It is not agreed amongst the Learned in what year the Synod of Sirmium wherein Photinus was deprived of his Bishoprick was held Socrates and Sozomen affirm it to have been celebrated after the Consulate of Sergius an Nigrinianus in which year by reason of the disturbances caused by the Civil War there were no Consuls in the East but in the Western parts Magnentius Augustus was Consul with Gaiso Baronius in His Ecclesiastick Annalls asserts that that Synod was convened in the year of Christ 357 when Constantius Augustus was the Ninth time Consul and Julianus Casar the Second time But Dionysius Petavius First in his Animadversions on Epiphanius and
made themselves unfit Guests for the Table of our Lord did seek direction for their better performance of that which should set them clear it was in this case the Penitentiarie's duty to take their confessions to advise them the best way he could for their souls good to admonish them to counsell them but not to lay upon them more than private pennance As for notorious wicked persons whose crimes were known to convict judge and punish them was the Office of the Ecclesiastical Consistory Penitentiaries had their institution to another end This Office of the Penitentiary was continued in the Greek Church for the space of above some hundred years till Nectarius and the Bishops of Churches under him begun a second alteration abolishing even that confession which their Penitentiaries took in private upon that occasion which Socrates mentions here in this chapter See M r Hooker's Eccles. Politie book 6. pag. 332. c. Edit Lond. 1666 also D r Cave's Primitive Christianity Part 3. Chap. 5. b In Rob. Stephens Edit the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishops added a Presbyter who was to have the charge of penitency to the Canon of the Churches In the Sfortian M. S. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Ecclesiastick Canon which reading Epiphanius Scholasticus and Nicephorus found in their copies as appears by the Version of the first and the Greek Text of the second Which two Authours took Canon to signifie a Rule or Ecclesiastick Decree Petavius in his notes on Epiphanius pag. 242 took these words of Socrates in such a sense as if the import of them were that the Bishops by publishing of a Canon then newly found out added a Presbyter who should take charge of the penitents which opinion of his he confirms by these following words of Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. this Canon is in force to this day amongst other Heresics where the term Canon is manifestly taken for a Rule and Decree But Valesius is not of Petavius's opinion His reasons are 1 The propriety of the Greek tongue admits not of this sense 2 If a new Canon were then made concerning the institution of a Penitentiary Presbyter he queries where and in what Councill it was published Valesius's Sentiment therefore is that the term Canon is here to be taken for the Matricula or Roll of Ecclesiastick Officers belonging to the Church In which sense he says t is taken in the 2 Can. Concil Chalccdon pag. 112 Edit Beveredg where t is true it must be taken in a more comprehensive sense than to signifie the Câ—crus only that is those who are ordained by imposition of hands because the Fathers in that Canon speak of all the Ecclesiastick Officers such as were the Occonomi the Defensores the Mansionarii c. concerning whom see D r Beveredge's Notes pag. 109. But whether it is to be used in this sense here I determine not let the Learned judge c What the course of discipline in relation to penitency was as it was practised by the Fathers during the first and purest times before Penitentiaries were instituted we have declared at note a. in this chapter mostly in M r Hookers own words Which incomparable Authour in the forecited book of his Eccles. Politie has by unexceptionable authorities made it evident whatever the Learned Reader may find said to the contrary by Baronius at the year of Christ 56 by Petavius in his Diatriba about this point which occurs at pag. 225 of his notes on Epiphanius or by Bellarmine that the ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confession which the Primitives use to speak of in the exercise of repentance was made openly in the hearing of the whole both Ecclesiastical Confistory and assembly After the institution of Penitentiary Presbyters in every Church this publick confession was abrogated and such as were guilty of crimes confessed them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the presence of the people but as Socrates here says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before this Presbyter instituted for that purpose The same is confirmed by Sozomen book 7. chap. 16. where he tells us how a Presbyter Elected to the Office of a Penitentiary was to be qualified One of his qualifications was that he ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a person that could hold his tongue by which 't is plain that the confessions made to him were private and to be kept concealed * That is the Office of the Penitentiary For these Hereticks admitted no person to their communion upon any repentance who was once known to have sinned after Baptism see Euseb. Eccles. Hist. book 6. chap. 43. which practise of theirs how fair soever their pretence might seem made sinners not the fewer but the closer and the more obdurate †To wit from the Persecution under the Emperour Decius till after the Election of Nectarius to the Episcopate of Constantinople d Valesius in his note here starts this query whether the confession made by this Gentlewoman were publick or private In order to the answering whereof he remarks that she confest twice before the Penitentiary At her first confession she made known all her sins whereupon she is advised to continue in fasting and prayer At her second she discovered her having been debaucht by the Deacon These two confessions continues Valesius were different both in time and manner The first was of all her faults 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particularly as Socrates words it the second was of one crime only All which may perhaps be true After this remark made Valesius concludes both these confessions to have been secret which says he is apparent from these two reasons 1 because publick confession was never in use in the Church 2 in regard Socrates says that this woman accused not her self before the people but before the Penitentiary Valesius's first reason appears evidently false not only from M r Hookers words quoted before and the unquestionable authorities he there produces to prove what he asserts but from a passage in Sozomen book 7. chap. 16. where that Ecclesiastick Historian giving reasons of the alteration which the Grecians made by abrogating publick confession and instituting Penitentiaries throughout all Churches to take the confessions and appoint the penances of secret offenders assignes this for one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It did from the beginning deservedly seem burthensome to the Priests that sins should be declared before the whole congregation of the Church as witnesses in a Theatre as it were from which words 't is evident that publick confession was once in fashion in the Church Valesius's second reason we have before cleared and confirmed by the joynt Testimony of Socrates and Sozomen See note c. e Valesius says here he can't be induced to believe that this Gentlewoman did publick pennance His reasons for this are 1 Women were very rarely compelled to do publick pennance the Church being indulgent towards the modesty of Matrons 2
had him in admiration ibid. Chap. 28. Concerning the Persecution under Maximinus ibid. Chap. 29. Concerning Fabian how unexpectedly he was Elected by God Bishop of Rome Page 106 Chap. 30. Who were Origen's Schollars ibid. Chap. 31. Concerning Africanus ibid. Chap. 32. What Expositions Origen wrote at Caesarea in Palestine ibid. Chap. 33. Concerning the Errour of Beryllus pag. 107 Chap. 34. Concerning Philip the Emperour ibid. Chap. 35. How Dionysius succeeded Heraclas in his Bishoprick ibid. Chap. 36. What other books were written by Origen ibid. Chap. 37. Concerning the dissention of the Arabians Page 108 Chap. 38. Concerning the Heresie of the Helcesaïts ibid. Chap. 39. Concerning what happened in the times of Decius ibid. Chap. 40. Concerning what things happened to Dionysius Page 109 Chap. 41. Concerning those who suffer'd Martyrdom at Alexandria ibid. Chap. 42. Concerning some other things which Dionysius relates Page 111 Chap. 43. Concerning Novatus what manner of person he was as to his morals and concerning his Heresie Page 112 Chap. 44. Dionysius's story concerning Serapion Page 115 Chap. 45. Dionysius's Epistle to Novatus ibid. Chap. 46. Concerning Dionysius's other Epistles Page 116 Book VII THE Preface pag. 117 Chap. 1 Concerning the wickedness of Decius and Gallus ibid. Chap. 2. Who about these times were Bishops of Rome ibid. Chap. 3. How Cyprian with some Bishops which were of his mind was the first that was of the Opinion that the Converts of any Heretical Sect whatever ought to be rebaptized ibid. Chap. 4. How many Epistles Dionysius wrote concerning this Controversie Page 118 Chap. 5. Concerning the Peace which followed the Persecution ibid. Chap. 6. Concerning the Heresie of Sabellius ibid. Chap. 7. 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 Page 119 Chap. 8. Concerning Novatus's Heresie Page 120 Chap. 9. Concerning the Baptism of Hereticks that it is impious ibid. Chap. 10. Concerning Valerian and the Persecution in his Reign Page 121 Chap. 11. Concerning what then happened to Dionysius and to those Christians which were in Egypt Page 122 Chap. 12. Concerning the Martyrs which suffered at Caesarea in Palestine Page 124 Chap. 13. Concerning the Peace under Gallienus ibid. Chap. 14. What Bishops flourisht in those times Page 125 Chap. 15. How Marinus was Martyred at Caesarea ibid. Chap. 16. A Relation concerning Astyrius ibid. Chap. 17. Concerning the mighty Miracles of our Saviour at Paneas ibid. Chap. 18. Concerning the Statue which the Woman who had the Flux of bloud erected Page 126 Chap. 19. Concerning the Chair of James the Apostle ibid. Chap. 20. Concerning Dionysius's Paschal Epistles in which he prescribeth a Canon concerning Easter ibid. Chap. 21. Concerning what things happened at Alexandria Page 127 Chap. 22. Concerning the Plague which then raged ibid. Chap. 23. Concerning the Reign of Gallienus Page 129 Chap. 24. Concerning Nepos and his Schism ibid. Chap. 25. Concerning the Revelation of John Page 130 Chap. 26. Concerning Dionysius's Epistles Page 132 Chap. 27. Concerning Paul of Samosata and the Heresie founded by him at Antioch ibid. Chap. 28. Concerning the Eminent Bishops of those Times ibid. Chap. 29. How Paul being confuted by Mâ—lchion a Presbyter who formerly had been one of the Sophâ—â—â—ae was deposed pag. 133 Chap. 30. Concerning the Epistle of the Bishops against Paul ibid. Chap. 31. Concerning the heterodox and corrupt opinion of the Manichees which sprang up at this time Page 135 Chap. 32. Concerning those Ecclesiastick mâ—n who were famous even in our Age and which of them lived till the demolishing of the Churches ibid. Book VIII THE Preface pag. 139 Chap. 1. Concerning those things which preceded the Persecution in our days ibid. Chap. 2. Concerning the Ruine of the Churches Page 140 Chap. 3. Concerning the various sorts of combats which the Martyrs underwent in the time of the Persecution Page 141 Chap. 4. Concerning God's illustrious Martyrs how they fill'd the world with their fame having been adorned with divers crowns of Martyrdom for Religion ibid. Chap. 5. Concerning what was done at Nicomedia Page 142 Chap. 6. Concerning those who were conversant in the Imperial Palaces ibid. Chap. 7. Concerning those Egyptians who suffered in Phoenicia Page 143 Chap. 8. Concerning those who suffered in Egypt Page 144 Chap. 9. Concerning those who suffered at Thebais ibid. Chap. 10. The written informations of Phileas the Martyr concerning what was done at Alexandria ibid. Chap. 11. Concerning what was done in Phrygia Page 146 Chap. 12. Concerning many other men and women who suffered Martyrdom in a various and different manner ibid. Chap. 13. Concerning those Prelates of the Church who demonstrated the sincerity of the Religion they asserted by the effusion of their own bloud Page 147 Chap. 14. Concerning the Morals of those that were the enemies of Religion Page 149 Chap. 15. Concerning what happened to the Gentiles Page 151 Chap. 16. Concerning the Change of affairs to a better posture ibid. Chap. 17. Concerning the Retractation of the Emperours ibid. A Supplement to the Eighth Book pag. 153 Chap. 1. Concerning Procopius Alphaeus and Zacchaeus Martyrs Page 154 Chap. 2. Concerning Romanus the Martyr Page 158 Chap. 3. Concerning Timorheus Agapius Thecla and eight other Martyrs Page 159 Chap. 4. Concerning Apphianus the Martyr ibid. Chap. 5. Concerning Ulpianus and Aedefius Martyrs Page 161 Chap. 6. Concerning the Martyrs Agapius Page 16â— Chap. 7. Concerning the Virgin Theodosiâ— and concerning Domninus and Auxentius Martyrs ibid. Chap. 8. Concerning other Confessours and concerning the Martyrdom of Valentina and Paul Page 16â— Chap. 9. That the Persecution was afresh revewed and concerning Antoninus Z 〈…〉 Germanus and other Martyrs Page 164 Chap. 10. Concerning Peter the Asceta Aselepius the Marcionite and other Martyrs Page 166 Chap. 11. Concerning Pamphilus and twelve other Martyrs ibid. Chap. 12. Concerning the Prelates of the Churches Page 169 Chap. 13. Concerning Silvanus John and thirty nine other Martyrs ibid. Book IX Chap. 1. COncerning the Counterfeited Cessation of the Persecution pag. 171 Chap. 2. Concerning the change of affairs which did afterwards ensue Page 172 Chap. 3. Concerning an Image lately made at Antioch Page 173 Chap. 4. Concerning the Decrees of the Cities against the Christians ibid. Chap. 5. Concerning the forged Acts. ibid. Chap. 6. Concerning them that suffered Martyrdom in those Times ibid. Chap. 7. Concerning the Edict against us which was engraven on Brazen plates and hung up on the Pillars Page 174 Chap. 8. Concerning what afterward hapned in the time of the Wars of the Famine and of the Pestilence Page 175 Chap. 9. Concerning the death of the Tyrants and what expressions they used before their deaths Page 176 Chap. 10. Concerning the Victory obtained by the Pious Emperours Page 179 Chap. 11. Concerning the final Destruction of the enemies of Religion Page 181 Book X. Chap. 1. COncerning the Peace which was procured by God for us pag. 183 Chap.
2. Concerning the Re-edification of the Churches Page 184 Chap. 3. Concerning the Consecration of Churches every where solemniz'd ibid. Chap. 4. A Panegyrick concerning the splendid posture of our Affairs ibid. Chap. 5. Copies of the Imperial Laws Page 192 Chap. 6. Concerning the Estates belonging to the Christians Page 19â— Chap. 7. Concerning the Immunity of the Clergy ibid. Chap. 8. Concerning Licinius's exorbitancies which afterwards ensued and concerning his death ibid. Chap. 9. Concerning Constantius's Victory and concerning the prosperity procured by him to all those that live under the power of the Romans Page 197 The Contents of the Ecclesiastical History of Socrates Scholasticus in VII Books Book I. Chap. 1. THE Preface to the whole Book pag. 209 Chap. 2. After what manner Constantine the Emperour was converted to the Christian Religion ibid. Chap. 3. How whilst Constantine augmented the prosperity of the Christians Licinius his Collegue persecuted them Page 2â—0 Chap. 4. That there was a war raised betwixt Constantine and Licinius upon account of the Christians Page 211 Chap. 5. Concerning Arius's contest with Alexander the Bishop ibid. Chap. 6. How from this contention there arose a division in the Church and how Alexander Bishop of Alexandria deposed Arius and his Complices ibid. Chap. 7. How Constantine the Emperour griev'd at these disturbances in the Church sent Hosius a Spaniard to Alexandria to exhort the Bishop and Arius to a reconciliation Page 214 Chap. 8. Concerning the Council held at Nicaea a City of Bithynia and concerning the Faith there published Page 215 Chap. 9. The Epistle of the Synod concerning those matters determined by it and how Arius was degraded together with them that embraced his Sentiments Page 219 Chap. 10. That the Emperour summoned to the Synod Acesius also a Bishop of the Novatian Heresie Page 225 Chap. 11. Concerning Paphnutius the Bishop ibid. Chap. 12. Concerning Spyridon Bishop of the Cyprians Page 226 Chap. 13. Concerning Eutychianus the Monk ibid. Chap. 14. That Eusebius Bishop of Nicomedia Theognis Bishop of Nice who had been banished because they were abettors of Arius's Opinion having afterwards sent a Libell of Repentance and agreed to the exposition of the Faith were readmitted to their Sees Page 227 Chap. 15. That Alexander dying after the Nicene Synod Athanasius was consecrated Bishop of the City Alexandria Page 229 Chap. 16. How the Emperour Constantine having enlarged the City heretofore call'd Byzantium named it Constantinople ibid. Chap. 17. How Helena the Emperours Mother came to Jerusalem and having there found Christs Cross which she had sought for a long time built a Church ibid. Chap. 18. How the Emperour Constantine abolished Gentilism and erected many Churches in several places Page 230 Chap. 19. After what manner the Innermost Indian Nations were in the time of Constantine converted to Christianity Page 231 Chap. 20. After what manner the Iberians were converted to the Christian Religion Page 232 Chap. 21. Concerning Antonius the Monk Page 233 Chap. 22. Concerning Manes the Author of the Heresie of the Manichees and whence he had his original ibid. Chap. 23. How Eusebius Bishop of Nicomedia and Theognis Bishop of Nice taking courage again endeavoured to subvert the Nicene Creed by plotting against Athanasius Page 234 Chap. 24. Concerning the Synod convened at Antioch which deposed Eustathius Bishop of Antioch upon whose account there was a Sedition raised by which that City was almost ruined Page 235 Chap. 25. Concerning the Presbyter who made it his business to get Arius recalled Page 236 Chap. 26. How Arius being recalled from Exile and having given up a Libell of Repentance to the Emperour did therein hypocritically pretend himself an asserter of the Nicene Creed Page 237 Chap. 27. 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 ibid. Chap. 28. That the Emperour ordered a Synod of Bishops should be convened at Tyre upon account of the accusations brought against Athanasius Page 239 Chap. 29. Concerning Arsenius and his hand which was reported to have been cut off ibid. Chap. 30. That Athanasius being found innocent after his first accusation his Accusers made their escape by flight ibid. Chap. 31. That Athanasius fled to the Emperour upon the Bishops not admitting of his defence at his second accusation Page 240 Chap. 32. That after Athanasius's departure he was depoposed by the Vote of the Synod ibid. Chap. 33. How the Synod having left Tyre came to Jerusalem and after the celebration of the feast of Dedication of the New Jerusalem readmitted Arius to communion ibid. Chap. 34 That the Emperour by his Letter summoned the Synod to attend him that Athanasius's case might be accurately discussed in his presence Page 241 Chap. 35. That when the Synod came not to the Emperour the Eusebians accused Athanasius as if he had threatned that he would prohibit the carriage of that Corn with which Alexandria furnished Constantinople Whereupon the Emperour being incensed banished Athanasius confining him to the Gallia's ibid. Chap. 36. Concerning Marcellus Bishop of Ancyra and Asterius the Sophista Page 242 Chap. 37. How after Athanasius was exiled Arius being sent for from Alexandria by the Emperour raised disturbances against Alexander Bishop of Constantinople ibid. Chap. 38. Concerning Ariu's death Page 243 Chap. 39. How Constantine falling into a distemper ended his life ibid. Chap. 40. Concerning Constantine the Emperours Funeral ibid. Book II. Chap. 1. THE Preface wherein he gives an account why he made a new Edition of his First and Second Book pag. 245 Chap. 2. How Eusebius Bishop of Nicomedia with his accomplices earnestly endeavouring to introduce Arius's opinion again made disturbances in the Churches ibid. Chap. 3. How Athanasius confiding in the Letter of Constantine the Younger returned to Alexandria Page 246 Chap. 4. That upon Eusebius Pamphilus's death Acacius succeeded in the Bishoprick of Caesarea Page 247 Chap. 5. Concerning the death of Constantine the Younger ibid. Chap. 6. How Alexander Bishop of Constantinople at his death proposed Paulus and Macedonius to be elected into his Bishoprick ibid. Chap. 7. How the Emperour Constantius ejected Paulus who had been Ordained Bishop and having sent for Eusebius from Nicomedia entrusted him with the Bishoprick of Constantinople ibid. Chap. 8. How Eusebius assembled another Synod at Antioch of Syria and caused another form of Faith to be published Page 248 Chap. 9. Concerning Eusebius Emisenus ibid. Chap. 10. That the Bishops convened at Antioch upon Eusebius Emisenus's refusal of the Bishoprick of Alexandria Ordained Gregorius and altered the expressions of the Nicene Faith ibid. Chap. 11. That upon Gregorius's arrival at Alexandria guarded with a Military force Athanasius fled Page 250 Chap. 12. How after Eusebius's death the people of Constantinople restored Paulus to his See again And that the Arians made choice of Macedonius pag. 250 Chap. 13. Concerning the slaughter of Hermogenes the Lieutenant-General and how
and â—led from the City ibid. Chap. 18. Concerning Eudoxia's Silver Statue and how Johannes was ejected out of his Church again on account of that and conveyed into banishment Page 365 Chap. 19 Concerning Arsacius who was Ordained Johannes's successour and concerning Cyrinus Bishop of Chalcedon Page 366 Chap. 20. How after Arsacius Atticus obtained the Constantinopolitan See Page 367 Chap. 21. Concerning Johannes's departure to the Lord in Exile ibid. Chap. 22. Concerning Sisinnius Bishop of the Novatianists what expressions he is said to have used in his discourses with Johannes ibid. Chap. 23. Concerning the death of the Emperour Arcadius Page 368 Book VII Chap. 1. THat after the Emperour Arcadius's death who left his Son Theodosius then eight years old Anthemius the Praefect had the chief management of affaires in the Empire pag. 369 Chap. 2. Concerning Atticus Bishop of Constantinople what manner of person he was as to his temper and disposition Page 370 Chap. 3. Concerning Theodosius and Agapetus Bishops of Synnada ibid. Chap. 4. Concerning the Paralyticall Jew who was cured by Atticus the Bishop in Divine Baptism Page 371 Chap. 5. How Sabbatius from being a Jew had been made a Presbyter of the Novatianists deserted those of his own opinion ibid. Chap. 6. Concerning those who at that time were the Ring-leaders of the Arian Opinion Page 372 Chap. 7. How Cyrillus succeeded Theophilus Bishop of Alexandria ibid. Chap. 8. Concerning Maruthas Bishop of Mesopotamia and how the Christian Religion was by him propagated in Persia. ibid. Chap. 9. Who were Bishops of Antioch and Rome at this time Page 373 Chap. 10. That Rome became subject to the Barbarians at that time and was destroyed by Alarichus ibid. Chap. 11. Concerning the Bishops of Rome Page 374 Chap. 12. Concerning Chrysanthus Bishop of the Novatianists at Constantinople ibid. Chap. 13. Concerning the Fight which hapned at Alexandria between the Christians and Jews and concerning Cyrillus the Bishop's difference with Orestes the Praefect ibid. Chap. 14. That the Monks of Nitria came down to Alexandria in defence of Cyrillus and raised a Sedition against Orestes the Praefect Page 375 Chap. 15. Concerning Hypatia the Philosopheress Page 376 Chap. 16. That the Jews entring upon another War against the Christians were punished Page 377 Chap. 17. Concerning Paulus Bishop of the Novatianists and concerning the Miracle done by him when he was about to have baptized a Jewish Impostour ibid. Chap. 18. How after the death of Isdigerdes the Persian King the League between the Romans and Persians was broken and a bloudy War hapned wherein the Persians were worsted ibâ—d Chap. 19. Concerning Palladius the Courier pag. 378 Chap. 20. How the Persians had another severe overthrow given them by the Romans Page 379 Chap. 21. After what manner Acacius Bishop of Amida behaved himself toward the Persian Captives ibid. Chap. 22. Concerning the excellencies wherewith the Emperour Theodosius Junior was endowed Page 380 Chap. 23. Concerâ—ing Johannes who Tyrannized at Rome after Honorius the Emperour's death And how God mollified by Theodosius's prayers delivered him into the hands of the Roman Army Page 381 Chap. 24. That after the slaughter of Johannes the Tyrant Theodosius the Emperour proclaimed Valentinianus the Son of Constantius and of his Aunt Placidia Emperour of Rome Page 382 Chap. 25. Concerning Atticus's Government of the Churches and that he ordered Johannes's name to be written into the Dypticks of the Church and that he foreknew his own death ibid. Chap. 26. Concerning Sisinnius Atticus's successour in the Constantinopolitane Bishoprick Page 383 Chap. 27. Concerning Philippus the Presbyter who was born at Side Page 384 Chap. 28. That Sisindius Ordained Proclus Bishop of Cyzicum but the Inhabitants of that City would not admit him to be their Bishop ibid. Chap. 29. That after Siâ—innius's death the Emperours sent for Nestorius from Antioch and made him Bishop of Constantinople who quickly discovered his own temper and disposition ibid. Chap. 30. After what manner the Burgundions embraced the Christian Religion in the Reign of Theodosius Junior Page 385 Chap. 31. With what miseriâ—s the Macedonians were afflicted by Nestorius ibid. Chap. 32. Concerning the Presbyter Anastasius by whom Nestorius was perverted to Impiety Page 386 Chap. 33. Concerning the horrid wickedness committed upon the Altar of the Great Church by the â—ugitiâ—e servants pag. 387 Chap. 34. Concerning the former Synod at Ephesus convened against Nestorius ibid. Chap. 35. How after Nestorius's Deposition when some were desirous of placing Proclus in the Episcopal Chair other Bishops elected Maximianus Bishop of Constantinople Page 388 Chap. 36. Instances whereby this Writer does as he supposes evince that a Translation from one See to another is not prohibited ibid. Chap. 37. Concerning Silvanus who was translated from Philippopolis to Troas Page 389 Chap. 38. Concerning the Jews in Creet how many of them turned Christians at that time Page 390 Chap. 39. Concerning the Fire which hapned in the Church of the Novatianists ibid. Chap. 40. That Proclus succeeded Maximianus the Bishop Page 391 Chap. 41. Concerning Proclus the Bishop what manner of man he was ibid. Chap. 42. That this Writer spends many words in praise of the Emperour Theodosius Junior's probity Page 392 Chap. 43. How great calamities those Barbarians underwent who had been the Tyrant Johannes's Auxiliaries ibid. Chap. 44. That the Emperour Valentinianus Junior married Eudoxia the daughter of Theodosius ibid. Chap. 45. That Proclus the Bishop perswaded the Emperour to translate the body of Johannes from the place of his Exile where it had been buried to Constantinople and to deposite it in the Church of The Apostles Page 393 Chap. 46. Concerning the death of Paulus Bishop of the Novatianists and concerning Marcianus who was his successour ibid. Chap. 47. That the Emperour Theodosius sent his Wife Eudoxia to Jerusalem Page 394 Chap. 48. Concerning Thalassius Bishop of Caesarea in Cappadocia ibid. The Contents of the Ecclesiastical History of Evagrius Scholasticus Epiphaniensis in VI. Books Book I. THE Preface Pag. 401 Chap. 1. That after the destruction of the impious Julian when the Heresieâ— had been a little quieted the devil afterwards disturbed the Faith again ibid. Chap. 2. How Nestorius was detected by his disciple Anastasius who in his Sermon termed the Holy Mother of God not Theotocos but Christotocos for which reason Nestorius was pronounced an Heretick Page 402 Chap. 3. What Cyrillus the Great wrote to Nestorius and how the third Synod at Ephesus was convened to which Johannes Bishop of Antioch and Theodoret came late Page 403 Chap. 4. How Nestorius was deposed by the Synod before the arrival of the Bishop of Antioch Page 404 Chap. 5. That Johannes Bishop of Antioch coming to Ephesus after five days deposes Cyrillus Bishop of Alexandria and Memnon Bishop of Ephesus whom the Synod pronounced innocent soon after and deposed Johannes and his party And how by the interposition of the Emperour Theodosius Cyrillus and Johannes were reconciled and confirmed
Nestorius's deposition ibid. Chap. 6. Concerning Paulus Bishop of Emisa's journey to Alexandria and Cyrillu's commendation of Johannes on account of his Letter Page 405 Chap. 7. What the impious Nestorius writes concerning his own sufferings and how his tongue having at last been eaten out with worms he ended his life at Oasis ibid. Chap. 8. How after Nestorius Maximianus and after him Proclus then Flavianus were made Bishops of Constantinople Page 408 Chap. 9. Concerning the unfortunate Eutyches and how he was deposed by Flavianus Bishop of Constantinople and concerning the second to wit that theevish Synod at Ephesus ibid. Chap. 10. What was transacted by Dioscorus and Chrysaphius at the absurd Synod at Ephesus ibid. Chap. 11. This Wzitors Apology iâ— defence of the variety of Opinions amongst uâ—Christians and his derision of the Pagan Trifles Page 409 Chap. 12. In what manner the Emperour Theodosius prosecuted and expelled the Herefie of Nestorius Page 410 Chap. 13. Concerning Saint Symeon the Stylite ibid. Chap. 14. Concerning the Sâ—â—â— which appears frequently in the Piazza about the Pillar of Saint Symeon which this Writer and others have seen and concerning the same Saint's Head Page 412 Chap. 15. Concerning Saint Isidorus Peleusiots and Synesius Bishop of Cyrenae Page 413 Chap. 16. How the Divine Ignatius having been removed from Rome was deposited at Antioch ibid. Chap. 17. Concerning Attila King of the Scythae and how he destroyed the Provinces of the East and West And concerning the strange Earthquake and other dreadfull prodigies which hapned in the world Page 414 Chap. 18. Concerning the publick buildings in Antioch and who they were that erected them Page 415 Chap. 19. Concerning the several Wars which hapned both in Italy and Persia during the Reign of Theodosius ibid. Chap. 20. Concerning the Empress Eudocia and her daughter Eudoxia and how Eudocia came to Antioch and went to Jerusalem Page 416 Chap. 21. That Eudocia did many good actions about Jerurusalem and concerning the different Life and Conversation of the Monks in Palestine Page 417 Chap. 22. What Structures the Empress Eudocia built in Palestine and concerning the Church of the Proto-Martyr Stephen within which 〈◊〉 was piously buried moreover concerning the death of the Emperour Theodosius Page 419 Book II. Chap. 1. COncerning the Emperour Marcianus and what signes preceded declaring he should be Emperour Page 420 Chap. 2. Concerning the Synod at Chalcedon and what was the occasion of its being convened Page 421 Chap. 3. A description of the great Martyr Euphemia's Church which is in the City Chalcedon and a Narrative of the miracles performed therein Page 422 Chap. 4. Concerning thâ—se things which were agitated and established in the Synod and how Dioscorus Bishop of Alexandria was deposed but Theodoret Ibas and some others were restored Page 423 Chap. 5. Concerning the Sedition which hapned at Alexandria on account of Proterius's Ordination likewise concerning what hapned at Jerusalem Page 426 Chap. 6. Concerning the Drought which hapned and the Famine and the Pestilence and how in some places the earth in a wonderfull manner brought forth fruits of its own accord Page 428 Chap. 7. Concerning the Murder of Valentimianus and the taking of Rome and concerning those other Emperours who governed Rome after Valentinianus's death ibid. Chap. 8. Concerning the death of Marcianus and the Empire of Leo. And how the Hereticks of Alexandria slew Proretius and gave that Arch-Bishoprick to Timotheus Aelurus Page 429 Chap. 9. Concerning the Emperour Leo's Circular Letters Page 431 Chap. 10. Concerning those things which the Bishops and Symeones the Stylite wrote in answer to the Emperour Leo's Circular Letters Page 432 Chap. 11. Concerning the Banishment of Timotheus Aelurus and the Ordination of Timotheus Salophaciolus and concerning Gennadius and Acacius Bishops of Constantinople Page 433 Chap. 12. Concerning the Earthquake which hapned at Antioch Three hundred fourty and seven years after that which had hapned in the times of Trajane ibid. Chap. 13. Concerning the Fire which hapned at Constantinople Page 434 Chap. 14. Concerning the universal Calamities Page 435 Chap. 15. Concerning the Marriage of Zeno and Ariadne ibid. Chap. 16. Concerning Anthemius Emperour of Rome and those Emperours who succeeded him ibid. Chap. 17. Concerning the death of Leo and the Empire of Leo Junior and also concerning Zeno his Father Page 436 Chap. 18. An Epitome of the Acts at the Synod of Chalcedon set at the end of the second Book Page 437 Book III. Chap. 1. COncerning Zeno's Empire and concerning his Life pag. 448 Chap. 2. Concerning the Incursions of the Barbarians both in the East and in the West ibid. Chap. 3. Concerning Bafiliscus's Tyranny and Zeno's Flight Page 449 Chap. 4. That Basilisâ—us recalled Timotheus Aelurus and induced thereto by him sent his Circular Letters to all places in order to the abrogating of the Chalcedon-Synod ibid. Chap. 5. Concerning those persons who consented to Basiliscus's Circular Letters and rejected the Synod of Chalcedon Page 450 Chap. 6. That Timotheus Aelurus recovered the Bishoprick of Alexandria and having restored the priviledge of a Paâ—â—iarâ—hate to the Church of Ephesus Anathematized the Chalcedon Synod Page 452 Chap. 7. That the Monks having raised a Sedition by the perswasion of Acacius Basiliscus was put into a fear and wrote and promulged Circular Letters contrary to those he had published before ibid. Chap. 8. Concerning Zeno's return Page 453 Chap. 9. That after Basiliscus's death the Bishops of Asia that they might appease Acacins sent him a Penitentiary-Libell craving pardon for their offence in rejecting the Synod of Chalcedon ibid. Chap. 10. Concerning those who governed the Bishoprick of Antioch ibid. Chap. 11. That the Emperour Zeno took a resolution of persecuting Aeâ—urus but by reason of his age he had compassion on him and let him alone And how after Aelurus's death Petrus Mongus was ordained by the Alexandrians But Timotheus Proterius's successour by the order of the Emperour obtained the Chair of the A 〈…〉 Page 454 Chap. 12. Concerning Johannes who obtained the Presidency â—ver the Alexandrian Church after Timotheus and how Zeno outed him in regard he had forsworn himself and restored the Chair of Alexandria to Petrus Moâ—gus ibid. Chap. 13. That Petrus Mongus embraced Zeno â— Henoâ—â—con and joyned himself to the Pâ—oâ—â—â—ians Page 455 Chap. 14. Zeno's Hâ—noâ—iâ—on ibid. Chap. 15. Thâ—â— Johannes Bishop of Alexandria coming to Rome perswades Simplicius to write to Zeno concerning what had hapned and what Zeno wrote back in answer to him pag. 456 Chap. 16. Concerning Calendion Bishop of Antioch and that he was condemned to be banished on account of the friendship he was suspected to have held with Illus and Leontius also that Petrus Fullo entred into an Union with Mongus and with the Bishops of Constantinople and Jerusalem ibid. Chap. 17. Concerning those things written by Petrus to Acacius who had embraced the Chalcedon-Synod Page 457 Chap. 18. In what manner Johannes Bishop of Alexandria perswades Felix Pope of Rome to
Demonstration and Preparation Which Books 't is plain were written before the Nicene Council in regard they are by name cited in his Ecclesiastick History which was written by Eusebius before that Council as we have shown in Our Annotations In the interim Licinius who managed the Government in the Eastern Parts incited by a sudden rage began to persecute the Christians especially those that were Prelates of whom he had a suspicion that they shewed more of favour to Constantine and put up prayers for him But Constantine undertook an Expedition against Licinius and in a short time compell'd him after he had been vanquished in two fights by Land and Sea to a Surrendry And thus Peace was again by Constantine restored to the Christians who inhabited the East But a far more vehement disturbance was at that time rais'd amongst the Christians themselves For Arius a Presbyter of the City Alexandria in regard he would publickly in the Church preach up some new and impious Opinions concerning the Son of God and having been frequently admonished by Alexander the Bishop would nevertheless persist in those Assertions was at length condemned together with the Associates of â—his own Errour and was expell'd out of the Church Highly resenting this his Condemnation he sent Letters with a draught of his own Faith to all the Bishops of the neighbouring Cities wherein he complain'd that he had been undeservedly deposed by Alexander in regard he asserted the same Points that the rest of the Eastern Prelates maintained Many Bishops impos'd upon by these Artifices and powerfully incited by Eusebius of Nicomedia who was an open Favourer of Arius ' s Party wrote Letters in defence of Arius to Alexander Bishop of the City Alexandria entreating him to restore Arius to his former place Our Eusebius was one of their number whose Letter written to Alexander is extant in the Acts of the Seventh Occumenical Synod and is by us put amongst the Testimonies of the Ancients Eusebius Caesariensis ' s example being presently followed by Theodotus and Paulinus the one Bishop of Laodicea the other of Tyre they interceded with Alexander for Arius ' s restitution Whose Letters as Patronizing his own Opinions in regard Arius boasted of in all places and by the authority of such great men drew many persons into a Society of his own Errour on this account Alexander himself also was forc'd to write Letters to the other Bishops of the East whereby it might be made publickly known that Arius together with his Associates had been justly condemn'd and depos'd Two Letters of Alexanders are at this present extant the one to Alexander Bishop of Constantinople in which Alexander complains of three Bishops of Syria who agreeing in opinion with Arius had inflamed the quarrel which they ought rather to have extinguished and had rendred it siercer than it was before These three are Eusebius Theodotus and Paulinus as may be collected from Arius ' s Letter written to Eusebius Bishop of Nicomedia The other Letter of Alexanders written to all the Bishops throughout the world Socrates records in his First Book To these Letters of Alexander almost all the Eastern Bishops subscribâ—d amongst whom the Prelates of chiefest note were Philogonius Bishop of Antioch Eustathius of Beroea and Macarius of Jerusalem Now those Bishops who feem'd to be of Arius ' s side in regard they saw themselves severely touch'd in Alexanders Letters made it their business to defend Arius with far more of fierceness and Vehemency but most especially Eusebius Nicomediensis For our Eusebius Bishop of Caesarea together with Patrophilus and Paulinus and other Bishops of Syria concluded upon this onely that Arius the Presbyter should have a Liberty of holding Assemblies in his own Church nevertheless that he should be subject to Alexander the Bishop and should earnestly request of him that he might be admitted to Peace and Communion The Bishops in this manner disagreeing amongst themselves and some favouring Alexanders others Arius ' s side the Contention was incredibly height'ned To cure which mischief Constantine assembled a General Synod of Bishops such a one as no age had ever seen from all parts of the Roman World in Nicaea a City of Eithynia Of this Greatest and most celebrated Council Our Eusebius was not the least part For he had both the first place in the right-hand Side and also in the name of the whole Synod made a Speech to the Emperour Constantine who sate on a Golden Chair in the midst between the two Rows of those who sate together in the Council as he himself attests in the Preface to his first Book concerning the Life of Constantine and in his Third Book of the same work The same is likewise confirmed by Sozomen in the First Book of his Ecclesiastick History Farther when there was a great contest amongst the Bishops concerning a Draught of the Creed Our Eusebius proposed a Draught that was exactly true and plain and which was commended by the consent of all the Bishops and of the Emperour Himself But in regard something seem'd to be wanting in that Draught in order to confuting the impiety of the new Opinion the Fathers of the Nicene Synod judged these words as necessary to be further added Very God of Very God begotten not made being of One Substance with the Father They likewise annex'd Anathematisms against those who should assert that the Son of God was made of things which are not and that there was a time when He was not And at first indeed Our Eusebius refused to admit of the Term Consubstantial But afterwards informed by the other Bishops what the import and magning of that word was he at length consented and subscrib'd to this Creed as he himself relates in his Letter to his Diocess of Caesarea Some affirm that Eusebius forc'd by necessity and out of a fear of the Emperour rather than from the Sentiment of his own mind had subscrib'd to the Nicene Creed I might indeed be easily induc'd to believe that concerning others who were present at this Synod But I can't think so of Eusebius Bishop of Caesarea For after the Nicene Synod Eusebius always condemned those who would assert that the Son of God was made of nothing as 't is plain from his Books against Marcellus and expressly from the ninth and tenth Chapter of his First Book De Ecclesiastica Theologia Athanasius does likewise attest the same concerning him Who though he has often related that Eusebius Caesariensis had subscribed to the Nicene Synod yet does never declare that he did that dissemblingly and in pretence onely Had Eusebius subscrib'd to the Nicene Council not heartily but by fraud and under a colour why did he afterwards send that Letter I have mentioned to his Diocess of Caesarea wherein he profess'd ingenâ—ously that he had embraced that Faith which had been published in the Nicene Council After the Nicene Synod the Arians out of a fear of the Emperour were
find that Nero was the first who with the Imperial sword raged against this Sect then greatly flourishing at Rome But we even boast of such a beginner of our persecution For he that knows him may understand that nothing but some great Good was condemned by Nero. Thus therefore this man being proclaimed the first and chiefest enemie of God set upon slaughtering the Apostles Wherefore they relate that in his time Paul was beheaded at Rome and also Peter crucified And the name of Peter and Paul unto this present time remaining upon the Burial-places there doth confirm the story In like manner even an Ecclesiastical man by name Caius who flourisht in the time of Zephyrinus Bishop of Rome and wrote against Proclus a great defender of the opinion of the Cataphrygians says these very words concerning the places where the sacred bodies of the aforesaid Apostles were deposited I am able to shew the Trophies of the Apostles For if you would go to the Vatican or to the way Ostia you will find the Trophies of those who founded this Church And that they both suffered Martyrdome at the same time Dionysius Bishop of Corinth writing to the Romans doth thus affirm So also you by this your so great an admonition have joyned together the plantation both of the Romans and also of the Corinthians made by Peter and Paul For both of them coming also to our City of Corinth and having planted us did in like manner instruct us Likewise they went both together into Italy and having taught there suffered Martyrdome at the same time And thus much I have related that the History hereof might be yet farther confirmed CHAP. XXVI How the Jews were vexed with innumerable mischiefs and how at last they entred upon a war against the Romans MOreover Josephus discoursing at large about the calamities that happened to the whole Jewish nation makes it manifest in express words amongst many other things that a great number of the most eminent personages amongst the Jews having been cruelly beaten with scourges were crucified even in Jerusalem by the command of Florus For it happened that he was Procuratour of Judea when the war at first broke out in the twelfth year of Nero's Reign Afterwards he says that after the revolt of the Jews there followed great and grievous disturbances throughout all Syria those of the Jewish nation being by the inhabitants of every City every where destroyed as enemies without all commiseration In so much that a man might see the Cities filled with dead bodies that lay unburied and the aged together with the infants cast forth dead and women not having so much as any covering upon those parts which nature commands to be concealed and the whole Province was full of unspeakable calamities But the dread of what was threatned was greater and more grievous than the mischiefs every where perpetrated Thus much Josephus relates word for word And such was the posture of the Jews affairs at that time THE THIRD BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS CHAP. I. In what parts of the world the Apostles Preached Christ. NOW the affairs of the Jews being in this posture the holy Apostles and disciples of our Saviour being dispersed over the whole world Preached the Gospel And Thomas as Tradition hath it had Parthia allotted to him Andreas had Scythia John Asia where after he had spent much time he died at Ephesus Peter 't is probable Preached to the Jews scattered throughout Pontus and Galatia and Bithynia Cappadocia and Asia Who at last coming to Rome was crucified with his head downwards for so he desired to suffer It is needless to say any thing of Paul who having fully Preached the Gospel of Christ from Jerusalem unto Illyricum at last suffered Martyrdome at Rome in the time of Nero. Thus much Origen declares word for word in the Third Tome of his Expositions on Genesis CHAP. II. Who First Presided over the Roman Church AFter the Martyrdome of Paul and Peter Linus was the First that was elected to the Bishoprick of the Roman Church Paul writing from Rome to Timothy makes mention of him in the salutation at the end of the Epistle saying Eubulus grâ—â—teth thee and Pudens and Linus and Claudia CHAP. III. Concerning the Epistles of the Apostles INdeed one Epistle of Peter's called his First hath by general consent been received as genuine For that the worthy Antients in former ages quoted in their writings as being unquestionable and undoubted But as for that called his Second Epistle we have been informed by the tradition of our Predecessours that it was not acknowledged as part of the New Testament Yet because to many it seemed usefull 't was diligently read together with the other Scriptures But the Book called his Acts and the Gospel that goes under his Name and that Book termed his Preaching and that stiled his Revelution we know these have in no wise been accounted genuine writings because no Ecclesiastical Writer either antient or modern hath quoted any authorities or proofs taken out of them But in the procedure of our History we will make it our chief business to shew together with the successions what Ecclesiastical writers in every Age have used the authority of such writings as are questioned as spurious likewise what they say of those Scriptures that are Canonical and by general consent acknowledged as genuine and also what concerning those that are not such And thus many are the writings ascribed to Peter of which I have known onely one Epistle accounted to be genuine and universally acknowledged as such by the Antients But of Pauls there are fourteen Epistles manifestly known and undoubted Yet it is not fit we should be ignorant that some have rejected that to the Hebrews saying it is by the Roman Church denied to be Pauls Now what the Antients have said concerning this Epistle I will in due place propose But as for those Acts that are called his we have been informed from our Predecessours that they are not accounted as unquestionable and undoubted And whereas the same Apostle in his Salutations at the end of his Epistle to the Romans makes mention among others of one Hermas who they saâ—â— is Authour of that Book entitled Pastor you must know that that Treatise also has been questioned by some upon whose account it must not be placed amongst those which by general consent are acknowledged as genuine But by others it has been judged a most usefull Book especially for such as are to be instructed in the first rudiments of Religion Whereupon we know it is at this time publickly read in Churches and I do find that some of the most Antient writers doe quote it Let thus much be spoken in order to a representation of the Holy Scriptures to discriminate those Books whose authority is in no wise contradicted from those that by general consent are not acknowledged as genuine
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
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
fourteenth day of the Moon according to the Gospel in no wise violating but exactly following the rule of faith And moreover I Polycrates the meanest of you all according to the tradition of my kinsmen some of whom also I have followed for seven of my relations were Bishops and I am the eighth all which kinsmen of mine did alwaies celebrate the day of Easter when the people of the Jews removed the Leaven I therefore brethren who am Sixty five years old in the Lord and have been conversant with the brethren disperst over the world and have read the whole Scripture through am not at all terrified at what I am threatned with For those who were greater than I have said We ought to obey God rather than men To these words speaking of all the Bishops who were present with him when he wrote and were of the same opinion with him he adjoyns thus much saying I could make mention of the Bishops who are present with me whom you requested me to convene and I have called them together whose names should I annex to this Epistle they would be very numerous all which persons having visited me who am a mean man did by their consent approve of this Epistle well knowing that I have not born these hoary hairs in vain but have alwaies lead my life agreeable to the precepts of the Lord Jesus After this Victor the Bishop of Rome did immediately attempt to cut off from the common unity the Churches of all Asia together with the adjoyning Churches as having given their assent to heterodox opinions and by his letters he publickly declares and pronounces all the brethren there to be wholly excommunicate but this pleased not all the Bishops therefore they perswade him to the contrary advising him to entertain thoughts of Peace of Unity and love of Christians among one another Moreover their Epistles are now extant wherein they have sharply reproved Victor Among whom Irenaeus having written a Letter in the name of those brethren in Gallia whom he presided over does indeed maintain that the mystery of our Lords Resurrection ought to be celebrated onely on a Sunday but does in many other words seasonably advise him not to cut off whole Churches of God for observing an antient custom derived down to them by tradition to which words he adjoyns thus much For the controversie is not onely concerning the day but also concerning the very form of the Fast for some suppose they ought to Fast one day others two others more others computing forty continued hours of the day and night make that space their day of Fasting and this variety in observing the Fast has not been begun in our age but a long while since in the times of our Ancestours who being as 't is probable not so diligent in their Presidencies proposed that as a custom to their successours which was introduced by simplicity and unskilfulness And yet nevertheless all these maintained mutual peace towards one another which also we retain Thus the variety of the Fast commends the consent of the faith Hereto he adjoins a relation which I will sutably insert in this place it is thus And the Presbyters who before Soter Presided over that Church which You now govern I mean Anicetus and Pius Hyginus Telesphorus and Xystus these persons I say neither observed it themselves nor did they permit those with them to observe it Nevertheless although they themselves observed it not yet they maintained peace with those that came to them from those Churches wherein it was observed But the observation of it amongst those who kept it not seemed to have much more of contrariety in it Neither were any persons ever excommunicated upon account of this form of the Fast but the Presbyters your predecessours who observed it not sent the Eucharist to the Presbyters of those Churches which observed it not and when Polycarp of blessed memory came to Rome in the times of Anicetus and there had been a small controversie between them concerning some other things they did straightway mutually embrace each other having not desired to be contentious with one another about this head For neither could Anicetus perswade Polycarp not to observe it because he had always kept it with John the disciple of our Lord and the other Apostles with whom he had been conversant nor did Polycarp induce Anicetus to observe it who said he ought to retain the usage of the Presbyters that were his predecessours These things being thus they received the communion together And Anicetus permitted Polycarp to wit out of an honourable respect to him to consecrate the Sacrament in his own Church and they parted peaceably one from another as well those who observed it as those who observed it not retaining the Peace and Communion of the whole Church Indeed Irenaeus being truly answerable to his own name was after this manner a Peace-maker and advised and asserted these things upon the account of the Peace of the Churches The same person Wrote not onely to Victor but sent Letters also agreeable hereunto to several other Governours of Churches concerning the said controversie which was then raised CHAP. XXV How all with one consent unanimously agreed about Easter MOreover those Bishops of Palestine whom we mentioned a little before to wit Narcissus and Theophilus and with them Cassius Bishop of the Church at Tyre and Clarus Bishop of that at Ptolemais together with those assembled with them having treated at large concerning the tradition about Easter derived down to them by succession from the Apostles at the end of their Epistle they adjoyn thus much in these very words Make it your business to send Copies of this our Epistle throughout the whole Church that so we may not be blamed by those who do easily seduce their own souls we also declare to you that they celebrate Easter at Alexandria on the same day that we doe for Letters are conveyed from us to them and from them to us so that we observe the holy day with one consent and together CHAP. XXVI How many Monuments of Irenaeus's Polite Ingenie have come to our hands BUt besides the fore-mentioned works and Epistles of Irenaeus's there is extant a most concise and most necessary book of his against the Gentiles entituled concerning Knowledge And another which he dedicated to a brother by name Marcianus containing a Demonstration of the Apostolick Preaching And a Book of Various Tracts wherein he makes mention of the Epistle to the Hebrews and that called The wisdom of Solomon and quotes some sentences out of them And thus many are the writings of Irenaeus which came to our knowledge But Commodus having ended his Government after he had reigned thirteen years Severus obtained the Empire Pertinax having not Governed full out six months after the death of Commodus CHAP. XXVII How many
and Jerusalem the most approved and most famous of all the Prelates in Palestine judging Origen worthy of dignity and the highest pitch of honours had by imposition of hands ordain'd him Presbyter Therefore when he had ascended to great honour and had purchas'd a name amongst all men in all places and no small fame for his virtue and wisdom Demetrius being furnisht with no other accusation made a great and malicious complaint against that act which he had done in his youth Daring also to involve the Bishops in his accusations who had promoted him to the Office of a Presbyter These things were done a little after But then Origen freely and without any impediment perform'd his Office of teaching the divine doctrine to all that came to him by day or by night laboriously spending all his time either in divine learning or upon them who came to him After Severus had held the Empire eighteen years his son Antoninus succeeds him At this time there lived one Alexander one of their number who had behav'd themselves manfully in the Persecution and also by the providence of God had been preserv'd after their combats during their confessions him we before manifested to have been Bishop of the Church in Jerusalem Now because he was famous for his confession of Christ in the time of the Persecution he is promoted to the afore-mentioned Bishoprick whilest Narcissus his predecessour was yet alive CHAP. IX Concerning the Miracles of Narcissus THe Inhabitants of this Diocess report many Miracles of this Narcissus by tradition derived from a continued succession of the Brethren Amongst which they relate such a like Miracle as this done by him 't is reported that on the great vigils of Easter the Ministers oil fail'd them for which great pensiveness of mind having seized the whole multitude Narcissus gave command to them who took care of the Lights that they should draw water out of the well which was nearest at hand and bring it to him which being forthwith done he prayed over the water and commanded them to pour the water into the Lamps with a sincere saith in the Lord. When they had done this also contrary to all reason and expectation by a miraculous and divine power the nature of water was changed into the fatness of oil Some small specimen of this miracle then done has been preserv'd amongst many of the brethren for a long time even from that to our age They also relate several other things worth remembrance cencerning this mans life Amongst which there is such a story as this Some vile fellows who could not endure this persons vigour and his perseverance in leading of a pious life fearing least when they were caught they should suffer punishment because they were conscious to themselves of many evil actions they resolve to prevent him by patching up a plot against him and utter a grievous calumny against him Then that they might perswade the hearers to credit them they confirm'd their accusations with oaths one of them swore it was true which he said or he wish'd he might be consum'd by fire another if 't was not true that his body might be wasted by some terrible unhappy disease and the third that he might be depriv'd of his sight but none of the faithful gave heed to them although they swore thus because Narcissus's continency was alwaies resplendent amongst all men and his course of life most eminently virtuous and pious but he being in-no-wise able to endure the wickedness of what had been said against him and besides this for a long time being desirous to embrace a Philosophical life retired from the whole Congregation of his Church and liv'd many years lying hid in solitudes and in obscure fields But the great Eye of justice could not quietly wink at what was done But was quickly revenged upon these wicked men by those curses with which they had bound themselves being forsworn against themselves The first therefore was burnt together with his whole family the house in which he liv'd being burnt in the night by the fall of a little spark of fire upon it which upon no occasion given came out of it The second person's body was totally infected from the bottom of his feet to his head with the disease he had punish'd himself with But the third seeing the end of the two former and fearing the unavoidable vengeance of the all-seeing God publickly confess'd to all what they had plotted together in common amongst themselves and he pin'd away with so great complaints repenting of what he had done and never ceas'd weeping so long till he lost both his eyes And these suffer'd such punishments for their lying accusation CHAP. X. Concerning the Bishops of Jerusalem WHen Narcissus was retired it being altogether unknown where he was 't was the opinion of the Bishops of the bordering Churches that they should proceed to the Ordination of another Bishop This mans name was Dius To him having presided no long time Germanio was successour Gordius succeeds him in his time from some place or other Narcissus again appear'd as risen from death to life and is immediately invited by the Brethren to his Bishoprick all men admiring him much more both for his retreat and also for his Philosophick course of life But above all for the revenge which was vouchsaft him from God upon his Accusers CHAP. XI Concerning Alexander NArcissus being no longer able to officiate by reason of his very great Age the providence of God by Revelation made known to him in a vision by night call'd the fore-mention'd Alexander Bishop of another Church to be coadjutour in the discharge of his Office By this Revelation therefore as if he had been warned by some Oracle from God Alexander made a journey to Jerusalem from Cappadocia where he had before been honour'd with a Bishoprick upon account both of praying there and also of seeing the places The Brethren there receiv'd him most kindly and would not permit him to return home because of another Revelation made known also to them by night and a voice most plainly utter'd to some who were the most eminent for piety amongst them For it told them if they went out of their gates they should meet him who was predetermin'd by God to be their Bishop When they had done this with the Common consent of the Bishops who Govern'd the Churches round about they forc'd him of necessity to continue there Indeed Alexander himself in his own Epistles to the Antinoites which are preserv'd amongst us till this time makes mention of Narcissus's presidency together with him writing thus word for word at the end of that Epistle Narcissus salutes you who before me govern'd this Episcopal See and he now is my Associate in prayer being an hundred and sixteen years old and exhorts you to be of the same mind with me These things were thus done Now when Serapion was dead
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
of which were with much difficulty redeem'd with great sums of money but others of them are not yet redeem'd even at this time Now my Brother I have not at large related these things to no purpose but that you may see how great and how grievous miseries happened to us which they who have most experienced do best understand Afterwards after some few words he makes an addition to all this saying Therefore those divine Martyrs who are now Assessours with Christ colleagues of his kingdom and are partakers of his judgement giving sentence together with him during their being amongst us received to themselves some of the brethren who were lapsed and lay convict as having sacrificed to Idols And when they had seen their conversion and penitence judging it might be acceptable to God who in no wise willeth the death of a sinner but rather that he repent they admitted them and brought them together and received them into their congregation and communicated with them in prayer and in eating Now therefore Brethren how doe you counsel us concerning these things what must be done by us Shall we be of like mind and of the same Opinion with the Martyrs Shall we observe their determination and the favour they shewed such persons and shall we be indulgent towards them to whom they were mercifull Or shall we render their sentence unjust and make our selves examiners and Judges of their Opinion grieve their goodness and clemency and destroy the Order which is constituted Dionysius very advisedly annex'd these words discoursing concerning them who in the times of Persecution had lapsed through infirmity of mind CHAP. XLIII Concerning Novatus what manner of person he was as to his moralls and concerning his Heresie FOr Novatus a Presbyter of the Church of Rome being puffed up with pride against these men as if there were no further hopes of salvation left for them although they perform'd all things appertaining to an unfeigned conversion and a sincere confession constituted himself the Ringleader of a peculiar Sect of those who by reason of their haughty minds stil'd themselves Cathari Upon this account a very great Synod was assembled at Rome consisting of sixty Bishops but of Presbyters and Deacons the number was greater And when the Pastours of each respective place in the rest of the Provinces had consulted by themselves concerning what was to be done This Decree was promulged to all That Novatus together with all those who imitated his pride and who presumptuously assented to his uncharitable and most inhuman Opinion should be accounted as alienated from the Church but that the Brethren who were fallen into the calamity of the lapsed should be healed and cured by the remedies of repentance There came to our hands the Epistles of Cornelius Bishop of Rome to Fabius Bishop of Antioch which set forth the Acts of that Synod at Rome and the Opinions of all those in Italy and Africa and the Provinces there There are also extant other Epistles written in Latine by Cyprian and those Bishops ' assembled with him in Africa by which it appears that they consented to the relieving of those who were fallen into Temptation and that the Authour of this Heresie ought with good reason to be expelled out of the Catholick Church together with all those who had been seduced by him There is also annex'd to these another Epistle of Cornelius's concerning the Decrees of that Synod and also another concerning the mischievous Acts of Novatus Part of which nothing hinders but that we may here insert that so they who read this work may have a perfect knowledge in all things concerning Novatus Cornelius therefore informing Fabius what a man this Novatus was as to his course of life writes these very words But that you may the better understand how this admirable fellow heretofore coveted a Bishoprick and concealing this his hot ambition continued undiscovered for a coveâ—â— for his folly usually from the beginning having the Confessours in his company I will make this declaration to you Maximus a Presbyter of our Church and Urbanus which men have the second time acquired great renown to themselves for their confessions Sidonius also and 〈◊〉 a man who has most patiently endured all sorts of tortures through God's merâ—y and having corroborated the weakness of the flesh through the strength of his faith utterly vanquished the adversary These men I say when they had made enquiry into the man and detected his subtilty and deceit his perjury and lyes his unsociableness and wolfish friendship returned to the holy Church and divulged all his subtile devices and his villanies which he had kept conceal'd within himself for a long time refusing to declare them in the presence both of a sufficient number of Bishops and also of a great many Presbyters and Laicks Lamenting and repenting because having been seduced by this subtile and wicked beast for some small time they had abandoned the Church After some few words he also adds this Dear Brother What a wonderfull change and alteration we saw made in a short time in him For this most excellent fellow who affirmed with terrible protestations and oathes that he did not in the least coveâ— the Office of a Bishop 〈◊〉 â— sudden appears a Bishop as if he had been thrown into the midst by an Engine For this brave Doctour who pretended himself to be a Maintainer of the Church discipline when he endeavoured by force to acquire to himself and suâ—reptitiously to steal the Bishoprick which was not assign'd to him by God â—hose for his confidents two men who despaired of salvation that he might send them into some little corner and the most despicable part of Italy and there delude three Bishops who were simple and unlearned men by a certain fraudulent enterprise affirming and protesting that with all possible speed they must post to Rome that all the disagreement which had been there might by their mediation together with the other Bishops be composed When they arrived being as we said before persons unexperienced in the plots and subtilty of these wicked mâ—n having been shut up close by some persons like himself who were assign'd for that purpose at ten of the clock he compell'd them being drunk and dozed with over much wine to give him the Bishoprick by an imaginary and an ineffectual imposition of hands And he laid claim to that by craft and subtilty which did in no wise appertain to him One of those Bishops not long after return'd to the Church bewailing and confessing his sin whom through the mediation of all the people then present we received into the communion of the Laity We ordain'd successours for the other two Bishops and sent them away to possess their Sees This maintainer therefore of the Gospel knew not that 't was meet there should be but one Bishop in the Church of Rome In which he was not
for the several good works he performed be acknowledged by Christ. Thus much Dionysius CHAP. XLV Dionysius's Epistle to Novatus LEt us now see what the same person wrote to Novatus who about this time disturbed the fraternity of the Roman Church Take notice therefore how he writes to him because he pretended that some of the Brethren were the Authors of his Apostacy and Schism and how he yielded to it being compelled by them Dionysius sendeth greeting to our Brother Novatus If you as you say were seduced unwillingly you should manifest it by a voluntary return For better it were to endure any thing whatever then that the Church of God should be rent asunder Nor were Martyrdom less honourable if a man suffer death before he will yield to raise Schism in the Church then if he undergoe it rather than he will yield to sacrifice to Idols Yea in my opinion 't is much more glorious for in that case man suffers Martyrdom for his own soul's sake onely but in this he undergoes it for the sake of the whole Church Wherefore now if you can perswade or compel the Brethren to return to concord your good deed will be greater then your crime for this will not be imputed to you but that will be commended But if you can effect nothing upon the disobedient save your own soul. I wish you health and that you may embrace Peace in the Lord. These things he wrote to Novatus CHAP. XLVI Concerning Dionysius's other Epistles HE also wrote an Epistle concerning Repentance to them in Aegypt in which he layeth down his Opinions concerning the lapsed and makes distinctions in the degrees of faults There is also extant a particular book of his concerning Repentance to Conon Bishop of the Church of Hermopolis And another objurgatory Epistle to his flock at Alexandria And amongst them there is an Epistle written to Origen concerning Martyrdom And an Epistle to the Brethren at Laodicae over whom Thelymidres was Bishop He also writ concerning Repentance to the Brethren in Armenia over whom Meruzanes was Bishop He writes to all these and also to Cornelius Bishop of Rome after he had received his Epistle concerning Novatus Where he declares that he was invited by Hâ—lâ—nus Bishop of Tarsus in Cilicia and those who were with him and also by Firmilianus Bishop of Cappadocia and by Theoctisâ—us Bishop of Palestine to meet them at the Synod at Antioch where some men endeavoured to establish the Novatian Schism Moreover he sends him word that he had heard Fabius was dead and that Demetrianus was appointed to be his successour in the Bishoprick of Antioch He also writes concerning the Bishop of Jerusalem in these very words Also blessed Alexander being in prison there died a happy death There is extant besides this another Epistle of his sent by Hippolytus to the Brethren at Rome concerning the Office of a Deacon He also wrote another to them concerning Peace and concerning Repentance likewise And again he wrote another to the Confessours there who even at that present were favourers of Novatus's Opinion He also sent to those same men two other Epistles after their return to the Church He also compiled many more Epistles written to divers persons wherein he has left to them who at this time studiously peruse his Works variety of profit The End of the Sixth Book of the Ecclesiastical History THE SEVENTH BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS The PREFACE DIonysius the Great Bishop of Alexandria shall again assist us with his words in the Composure of this Seventh Book of the Ecclesiastick History who particularly relates all the Actions of his own Times in the Epistles which he left to Posterity And our Narration shall take its beginning from hence CHAP. I. Concerning the wickedness of Decius and Gallus GALLUS succeeds Decius who was slain in a short time together with his Children before he had fully compleated the Second year of his Reign About this time died Origen having lived Seventy years wanting one But Dionysius in his Epistle to Hermammon writes thus concerning Gallus But neither did Gallus understand what was Decius's destruction neither did he before see what brought his ruine But he also stumbled upon the same stone which lay before his eyes He his Kingdom being in a happy state and all affairs succeeding according to his desire persecuted the holy men who offered up their prayers to God for his peace and safety and together with them drove away those prayers by which they interceded for him This he writes concerning Gallus CHAP. II. Who about these times were Bishops of Rome COrnelius having possessed the Bishoprick of Rome about three years Lucius was appointed his successour He having ministred in the Office not eight whole months died and relinquished the dignity to Stephen It was this Stephen to whom Dionysius wrote the first of his Epistles concerning Baptism there being about that time a great controversie raised whether it were lawfull for the Converts of what Sect soever to be cleansed by Baptism For an old Custom had prevailed that about these Converts onely imposition together with prayer was to be used CHAP. III. How Cyprian with some Bishops which were of his mind was the first that was of the Opinion that the Converts of any Heretical Sect whatever ought to be rebaptized CYprian then Bishop of Carthage was the first of all who thought that Hereticks should not be admitted unless they were Cleansed from their former errour by Baptism But Stephen thinking no innovations ought to be raised in opposition to the Tradition which had prevailed of Old was in no wise well pleased at this CHAP. IV. How many Epistles Dionysius wrote concerning this Controversie DIonysius therefore having written at large to him concerning this business at last certifieth him that the Persecution being allayed the Churches in all places which detested Novatus's Novelties had regained a general Peace amongst themselves thus he writes CHAP. V. Concerning the Peace which followed the Persecution BUt know my Brother that all the Churches throughout the East amongst which there were formerly divisions are now united And a little farther he writes and all the Prelates every where are in perfect Concord as to their sentiments and rejoyce exceedingly for this unexpected Peace to wit Demetrianus Bishop of Antioch Theoctistus of Caesarea Mazabanes of Aelia Alexander being dead Marinus of Tyre Heliodorus of Laodicea Thelymidres being deceased Helenus of Tarsus and all the Churches of Cilicia Firmilianus and all Cappadocia For I have here onely named the more eminent Bishops that my Epistle might not be too long nor my relation troublesome Also all the Provinces of Syria and Arabia whom you frequently relieve and to whom you have now written Mesopotamia also Pontus and Bithynia And in a word all people every where rejoyce for the concord and Brotherly-love
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
Churches In as much as we have resolved that those estates which the said Churches have formerly possessed shall revert and become their right again Since therefore your Devotedness understandeth that this is the most evident purport of our Command take care that all estates which did formerly belong to the right of the said Churches whether gardens houses or whatever else be immediately restored to them again whereby we may be informed that you have with all diligence and accuracy obeyed this our Command Farewell dearest and Our most beloved Anulinus A Copy of the Emperour Constantine's Rescript by which he summoneth a Synod of Bishops at Rome for the uniting and reconciling of the Churches Constantinus Augustus to Miltiades Bishop of Rome and to Mark. In regard several such Libels as these have been sent me from the most Eminent Anulinus Proconsul of Africa wherein 't is declared that Cecilianus Bishop of the City of Carthage is accused of many things by some of his Collegues ordained Bishops throughout Africa and this matter seeming not a little grievous to us that in those very Provinces which the providence of God delivered to our sacredness by a voluntary surrender and where there is a great multitude of people the populace being in a manner divided should be found to degenerate and become worse and differences should be nourished even amongst Bishops It seemed good to us that Cecilianus himself together with ten Bishops his supposed Accusers and ten other Bishops whom he shall judge necessary in behalf of his cause sail to Rome that there in your presence and also in the presence of Reticius Maternus and Marinus your Collegues whom for this reason we have commanded to hasten to Rome he may be heard in such manner as you know is most agreeable with the most sacred Law Moreover that you may have a most compleat and perfect knowledge of all these things we have subjoyned to this our Rescript Copies of the Libels which were sent to us by Anulinus and have transmitted them to your aforesaid Collegues Which Libels when your Gravity shall have read you shall deliberate how the aforesaid controversie may with the greatest accuracy be examined and determined according to equity For it is not unknown to your Assiduity that we bear so great a Reverence to the most Legitimate Catholick Church that we would have you leave no Schisme or dissension at all in any part of it The Divinity of the supream God preserve you Dearest many years A Copy of an Imperial Rescript by which Constantine Summons a second Synod to put an end to all Dissension amongst the Bishops Constantinus Augustus to Chrestus Bishop of Syracuse When as heretofore some began wickedly and perversly to separate from the holy Religion the celestial power and the Catholick Opinion We desirous that such pertinacious contentions as these should be pared off took such order that some Bishops being sent out of France and also those summoned out of Africa who being of contrary factions pertinaciously and continually quarrelled amongst themselves the Bishop of Rome being also present this dissension which seemed to be raised after a most careful examination might in their presence be composed But in regard as it commonly happens some persons forgetful both of their own salvation and of the veneration due to the most holy Religion cease not as yet to improve their private grudges and animosities being unwilling to acquiesce in the sentence already passed but positively asserting that they were but a few Bishops who gave their Sentiments and Opinions and that before they had carefully enquired into all things which ought to have been first inspected they proceeded with too much hast and precipitancy to pass a definitive sentence From all this it happens that even they whose duty it is to preserve a brotherly and unanimous unity of mind unworthily or rather impiously create Schismes amongst one another and also give an occasion of scorn and derision to those men whose soules are alienated from the most holy Religion Wherefore it was our chiefest care that these divisions which ought after sentence already given to have been terminated by a voluntary assent might now at last be concluded in the presence of many Bishops Since therefore we have summoned many Bishops out of divers and innumerable places to assemble themselves on the Calends of August at the City Orleans we thought good to write to you also that having received a publick Chariot from the most eminent Latronianus Corrector of Sicily and taking into your company two of the second Order whom you shall think fit to chuse and also bringing along with you three servants which may minister to you in your journey you meet on the very day appointed at the place aforesaid that both by your Gravity and also by the unanimous and concordant prudence and perspicacity of the rest there assembled this dissension which has shamefully been continued hitherto by certain detestable quarellings after all things have been heard which shall be said by the now disagreeing parties whom we have summon'd to appear also may now at last be restored to a fit and congruous observancy of Religion and faith and to a Brotherly union God Almighty preserve you in health many years CHAP. VI. Concerning the Estates belonging to the Christians A Copy of the Emperour's Rescript by which he granteth money to the Churches COnstantinus Augustus to Cecilianus Bishop of Carthage For as much as it was our pleasure that through all the Provinces of Africa Numidia and both Mauritania's some thing should be allowed for necessary Expences to some Ministers of the most Holy and Legitimate Catholick Religion who were expresly named We wrote to the most perfect Ursus Rationalist of Africa and have intimated to him that he take care to pay to your Gravity three thousand Folles Therefore when you shall have received the sum aforesaid command that it be distributed to all the forementioned Ministers according to a Breve directed to you from Hosius But if you shall perceive there will be any thing wanting towards the fulfilling of our desire to all in this point without making any scruples or delays you shall demand of Heraclas the Steward of our Estates whatsoever you shall judge requisite For we ordered him when he was with us that if your Gravity demanded any money of him he should without the least hesitancy take care it should be told out to you And because we have been informed that some men who are of an unsetled mind make it their business to pervert the members of the most Holy Catholick Church by a certain impious and clancular falshood and corruption We would have you understand that We gave such orders to Anulinus our Proconsul and also to Patricius Deputy of the Prefects when present that amongst all other things they take an effectual and sufficient care about this business more especially and
he effected divers ways and by his means Christianity enjoyed a profound and secure Peace But an intestine War amongst the Christians themselves succeeded this so firm a Peace What manner of War this was and how it began in the sequel according to my ability I will relate CHAP. V. Concerning Arius's Contest with Alexander the Bishop AFter Peter Bishop of Alexandria who suffer'd Martyrdom in the Reign of Diocletian Achillas succeeded in that See After Achillas succeeded Alexander in the time of the forementioned Peace He living in times that were more calm and secure adorned and set his Church in order Discoursing one day in the presence of his Presbyters and the rest of his Clergy too curiously concerning the mystery of the holy Trinity he asserted this point of divinity that there was an Unity in the Trinity But Arius one of the presbyters placed under Alexander a man of no mean skill in the faculty of reasoning supposing that the Bishop design'd to introduce the opinion of Sabellius the Libyan desirous to be perverse and contentious deflected to an opinion that was diametrically opposite to that of Subellius and as he thought sharply and nimbly opposed the Bishop's assertions arguing thus If the Father begot the Son he that was begotten hath a beginning of his existence And from hence it is apparent that there was a time when the Son was not Whence this is a necessary consequence that he derives his existence from nothing CHAP. VI. How from this contention there arose a division in the Church and how Alexander Bishop of Alexandria deposed Arius and his Complices ARius having drawn this Conclusion from these new assertions excited many to that question and from this small spark was kindled a great fire For the mischief having been begun in the Church of Alexandria overran all Aegypt Libya and the upper Thebaïs and at length consumed the rest of the Cities and provinces Many there were that did patronize Arius's opinion but more especially Eusebius was a maintainer of it not that Eusebius who was Bishop of Caesarea but another who formerly had been Bishop of the Church of Berytus but was then surreptitiously crept into the Bishoprick of Nicomedia in Bithynia Alexander hearing and seeing what was done became highly enraged and having convened a Council of many Bishops he degraded Arius and those that embraced his Opinion and wrote to the Bishops of every City as followeth The Letter of Alexander Bishop of Alexandria To Our well Beloved and Dearest Fellow-Ministers of the Catholick Church in all places Alexander wisheth health in the Lord. Whereas there is one body of the Catholick Church and 't is commanded in the holy Scriptures that we keep the bond of Peace and Concord it is requisite that we should Write and inform one another of what things are done amongst us to the end that if one member suffer or rejoyce we may either joyntly rejoyce or suffer together In our Diocess therefore there are lately started up men that are impious and enemies of Christ who teach such Apostacy as any one may judge and justly term the fore-runner of Antichrist And this I would most gladly have buried in silence that the mischief might have been consumed by being included amongst the Apostates only least haply by its further progress into other places it should have infected the ears of the simple But because Eusebius now Bishop of Nicomedia supposing that the affairs of the Church are wholly at his dispose in regard having deserted the Church of Berytus he has sordidly coveted that of Nicomedia and has not been prosecuted by any does Patronize even these Apostates and has boldly attempted to write Letters up and down in commendation of them that thereby he might seduce some ignorant persons into this worst and most displeasing Heresie to Christ I thought it therefore necessary being sensible of what is written in the Law to be no longer silent but to give you all notice that you might know those that are the Apostates and likewise the detestable expressions of their heresie and that if Eusebius write to you you should give no heed to him For he at this time desirous to renew his Pristine Malevolence which seemed to have been silenced and forgot by length of time pretends indeed to write Letters on their behalf but in reality he declares that he uses his utmost diligence to do this upon his own account Now these are the names of those which are turn'd Apostates Arius Achillas Aithales Carpones another Arius Sarmates Euzoïus Lucius Julianus Menas Helladius and Gaius Secundus also and Theönas who were sometimes stiled Bishops And these are their Tenets which they have invented and do assert contrary to the authority of Scripture God they say was not always a Father but there was a time when God was not a Father The word of God was not from everlasting but had his beginning from nothing For God who is made him who was not of nothing Therefore there was a time when he was not for the Son is a Creature and a Work neither is he like to the Father as to his Essence nor is he by nature the genuine Word of the Father nor his true Wisdom But he is one of his Works and one of his Creatures and is only improperly stiled the Word and the Wisedom for he himself exists by the proper Word of God and by the Wisedom that is in God by which God made all things and him also Wherefore he is by nature mutable and subject to change as well as all other rational beings So that the Word is different disagreeable and separate from the Essence of God and the Father cannot be declared or set forth by the Son and is invisible to him For the Son does not perfectly and accurately know the Father neither can he perfectly behold him for the Son knows not his own Essence what it is For our sakes he was made that God might make use of him as an instrument in order to our Creation nor had he ever existed had it not pleas'd God to Create us And when one asked them if the Word of God could be changed as the Devil was they were not afraid to answer yes certainly he may for he is of a Nature subject to change in that he is begotten and created We therefore with the Bishops of Aegypt and Libya neer a hundred in number being met together have anathematized Arius for these his Principles and for his impudent assertion of them together with all his adherents But Eusebius has given them entertainment endeavouring to mix falshood with truth and impiety with piety but he shall not prevail For truth getteth the victory and light has no communion with darkness nor hath Christ any agreement with â—elial For who ever heard the like or what man if he should now hear them would not be amazed thereat and stop his ears least the filth of this
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
Arians the Melitians who not long before had been separated from the communion of the Church Now who these Melitians are we must relate one Melitius a Bishop of one of the Cities in Egypt had been deposed by Peter Bishop of Alexandria who suffered Martyrdom under Diocletian for several other reasons but most especially for this that in the time of Persecution he had denied the Faith and sacrific'd This person being divested of his Bishoprick and having got a great many followers constituted himself the Ringleader of their Heresie who in Aegypt are to this day from him called Melitians Moreover having no reasonable excuse at all for his separation from the Church he barely said thus much that he was injured he did likewise revile and speak reproachfully of Peter Peter having suffered Martyrdom in the Persecution ended his life But Melitius withdraws his reproaches from Peter and casts them first upon Achillas Peter's successour and afterwards upon Alexander who succeeded Achillas During their being engaged in this dissention Arius's controversie was started and Melitius and his Complices became favourers of Arius joyning with him in a conspiracy against the Bishop Now those who lookt upon Arius's Opinion as absurd approved of Alexander's condemnation of Arius and thought the sentence pass'd against all that favour'd that Heresie was just and equitable But Eusebius of Nicomedia and as many as embraced Arius's Opinion wrote to Alexander that he should abrogate the sentence of Excommunication that had been pronounc't and readmit the persons Excommunicate into the Church in regard they asserted nothing that was perverse or impious Letters from both the disagreeing parties having been after this manner sent to the Bishop of Alexandria there was a Collection made of these Epistles Arius Collected those which were written in his own defence and Alexander those that made against him Hence those Sects which do abound so numerously in these our days that is the Arians Eunomians and those that derive their denomination from Macedonius took an occasion of defending their own Tenets For each of them quote the Epistles of their own party as a sufficient evidence CHAP. VII How Constantine the Emperour griev'd at these disturbances in the Church sent Hosius a Spaniard to Alexandria to exhort the Bishop and Arius to a reconciliation WHen the Emperour had notice of these things he was greatly perplexed in mind and looking upon this as his own calamitous concern without delay he made it his business to extinguish the mischief newly hatch't directing his Letters to Alexander and Arius by a person of known fidelity nam'd Hosius who was Bishop of Corduba a City in Spain which man the Emperour had a great love and esteem for Part of this letter 't is not unseasonable to insert here the whole Letter is extant in Eusebius's Books concerning the life of Constantine VICTOR CONSTANTINUS MAXIMUS AUGUSTUS to ALEXANDER and ARIUS We understand that this was the ground of the present controversie For when You Alexander enquired of your Presbyters what every particular man's Opinion was concerning a certain Text of Scripture or rather concerning a part of a fruitless controversie and whereas you Arius inconsiderately vented such sentiments as you ought either not to have conceiv'd at first or if you had had such conceptions it had been your duty to have let them been buried in silence upon this a dissention has been raised between you communion is refused and the most Religious populace rent into two factions is separated from the harmonious unity of the whole body Wherefore let both of you mutually pardoning each other quietly accept of what your fellow-servant doth reasonably advise you to But what is that it was your duty neither to have asked such questions at first nor if proposed to have made any return thereto For such questions as no law does necessarily limit or prescribe but are proposed by the contentiousness of an unprofitable vacancy from business although they may be framed to exercise and imploy our natural parts about yet we ought to confine within our own breasts and not inconsiderately divulge them in publick assemblies nor unadvisedly commit them to the ears of the vulgar For what person amongst a thousand is sufficiently qualifi'd either accurately to comprehend the full efficacy and nature of things so sublime and profound or to explicate them according to their worth and dignity Or should any man look upon this to be an easie performance how small a part of the Vulgar will he induce to be fully perswaded hereof Or what man can without danger of falling into gross errours insist upon the accurate discussions of such nice controversies In questions therefore of this nature loquacity must be bridled and restrained least either through the frailty of our nature we being not able to explicate what we proposed or through the slowness of our Auditors understanding what they are taught being unable accuratly to apprehend our discourse least we say from one of these causes the people be reduced to a necessity of Blasphemy or Schisme Wherefore let an unwary question and an inconsiderate answer with both of you mutually pardon each other For this contest is not kindled upon an occasion of any principal or chief commandment of our law neither have you introduc'd any new Heresie concerning the worship of God But you both hold one and the same Opinion so that you may easily close in a consent of communion with each other For whilst you thus pertinaciously contend about trifles and things of no importance t is not convenient that so numerous a people of God should be under your care and government because of your dissention with one another nor is it only misbecoming but 't is also judged to be altogether unlawfull Now that I may advertise your prudence by a smaller instance I will tell you you know even the Philosophers themselves how that they are all united in the profession of one Sect whenas notwithstanding they frequently disagree in some part of their assertions but although they do sometimes jarre in the very perfection of knowledge yet because of the agreement and union of their Sect they do again close in a mutual consent Now if it be so amongst them it will certainly be much more reasonable that you who are the Ministers of the most high God should in like manner be unanimous in the profession of the same Religion But let us now with more accuracy and greater attention inspect and deliberate upon what has been said whether it be just and equitable that because of the trivial vain and pertinacious contests between you about words brethren should be set in array as it were against brethren and that that venerable assembly should upon your account who contend with one another about things so slight and in no wise necessary be rent asunder by an impious variance These contests are poor and mean and do become a childish ignorance rather than agree with
Proselytes Cretians and Arabians This was the only thing wanting that Meeting in the Apostles times did not consist of the Ministers of God only But in this present assembly the number of the Bishops exceeded three hundred And the Presbyters that accompanied them the Deacons Acoluthi and the many other persons 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 sufferance of hardships and others were adorned with modesty and a courteous behaviour Some of them were highly respected by reason of their great age and others were eminent for their youthfull vigour both of body and mind Some were newly initiated into the Order of the Ministry To all these the Emperour commanded a plentifull provision of food to be daily allowed Thus much saies Eusebius concerning those there Assembled When the Emperour had ended his triumphal solemnities for his Victory over Licinius he himself came also to Nice The most eminent amongst the Bishops were these two Paphnutius Bishop of the upper Thebais and Spyridion Bishop of Cyprus but for what reason we have made mention of these two particularly shall in the sequel be declared There were also present a great many Laïcks well skilled in Logick ready to assist each their own party Now the Patrons of Arius's Opinion were these Eusebius Bishop of Nicomedia whom we mentioned before Theognis and Maris the first was Bishop of Nice and Maris was Bishop of Chalcedon in Bithynia Against these Athanasius who was then but a Deacon of the Church of Alexandria contended vigorously But Alexander the Bishop had an high esteem for him upon which account he became the subject of envy as we shall declare in the sequel A little before the convention of the Bishops in one place the Logicians exercised themselves by engaging in some skirmishing disputes with several persons and when many had been enticed to take a delight in disputing a Laick one that was a Contessour an honest well meaning man oppos'd these Disputants and told them thus that neither Christ nor his Apostles taught us the art of disputing nor vain subtileness or fallacies but a plain Opinion which is to be guarded by faith and good works All that stood by hearing him speak these words admired him and approved of what he said and the Logâ—cians themselves having heard this plain and honest declaration of the truth did in future more patiently acquiesce and thus was that tumult which had been raised by disputing composed The next day after this all the Bishops were conven'd in one place after whom came the Emperour Who when he came in stood in the midst of them and would not take his seat till such time as the Bishops had by bowing of their heads signified to him that it was their desire he should sit down so great a respect and reverence had the Emperour for those men After such a silence was made as was agreeable to the occasion the Emperour from his Chair of State began to speak to them in kind perswasive words exhorting them to unanimity and concord He also advis'd them to pass by all private animosities For many of them had brought in accusations against one another and some of them the day before had presented petitionary Libells to the Emperour But he advising them to proceed to the business before them for which they were conven'd gave command that the Libells should be burnt adding only this maxim Christ commands him who desires to obtain forgiveness to forgive his brother Therefore after he had at large discoursed upon Concord and Peace he referred it to their power and arbitrement with a greater accuracy to make a further inspection into the points of our Religion It will be very opportune to hear Eusebius's relation of these affairs in his third book of Constantin's Life His words there are these Many Questions being proposed by both parties and a great controversie raised even at the first beginning of their debate the Emperour heard them all very patiently and with an intent mind deliberately received their propositions by turns he assisted the assertions of both parties and by degrees reduced them who pertinaciously opposed each other to a more sedate temper of mind by his gratious speeches to every person which he spoke in the Greek tongue for he was not unskilled in that Language he rendred himself most pleasant acceptable and delightfull inducing some to be of his Opinion by the force of his Arguments wooing others by intreaties praising those who spoke well and exciting all to an accommodation at length he reduc'd them all to an unanimity and conformity in Opinion concerning all points that were in debate So that there was not only an universal agreement about the Articles of Faith but also a set time generally acknowledg'd for the celebration of the salutary Feast of Easter Moreover the Decrees ratified by a common consent were engrossed and confirm'd by the subscription of every person These are Eusebius's own words concerning these things which he has left us in his Writings we thought it not unseasonable to make use of them and have inserted them into our History relying upon the testimony of what has been said by him that in case any should condemn this Council of Nice as erroneous in the matters of Faith we might take no notice of them nor credit Sabinus the Macedonian who terms all those that were convened in this Council idiots and simple persons For Sabinus Bishop of those Macedonians which dwell at Heraclea a City of Thrace who made a Collection of the Canons which several Synods of Bishops published reviles the Bishops of the Council of Nice as being Idiots and Ignorant fellows being insensible that he does also at the same time accuse Eusebius himself as an Idiot who after a most exquisite search into it made a confession of that Faith Some things he hath designedly omitted othersome he has depraved and changed but he has interpreted all passages according to his own sense and design He does indeed commend Eusebius Pamphilus as a witness worthy to be credited he does also praise the Emperour for his judgment and skill in the Principles of Christianity but he complains of the Creed published at the Council of Nice as being set forth by Idiots and men that understood nothing And that same mans words whom he calls a wise and faithfull witness he voluntarily contemns For Eusebius testifieth that of those Ministers of God that were present at the Council of Nice some were eminent for their prudent Eloquence others for their gravity and solidness of life and that the Emperour being present reduced them all to an agreement and made them to be of the same mind and opinion But of Sabinus wheresoever necessity requires we shall hereafter make mention Now the agreement in the Articles of our Faith published with loud acclamations by
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
Whenas therefore three hundred Bishops and upwards admirable both for their moderation and acuteness of understanding had unanimously confirmed one and the same Faith which according to the verity and accurate disquisition of the Divine Law can only be the Faith Arius vanquished by a diabolical force was found to be the only person who with an impious mind disseminated this mischief first amongst you and afterwards amongst others Let us therefore embrace that Opinion which Almighty God hath delivered Let us return to our beloved brethren from whom this impudent servant of the Devil hath separated us Let us with all diligence imaginable hasten to the common body and to our own natural members For this doth well become your prudence Faith and Sanctity that since his Error who has been evidently prov'd to be an Enemy of the Truth is confuted you should return to the Divine Grace For that which was approv'd of by three hundred Bishops can be judged nothing else but the determination of God especially since the holy Ghost residing in the minds of such great and worthy personages hath disclosed to them the will of God Wherefore let none of you continue dubious let none of you make delays but do you all with great alacrity return to the right way that when we come to you which shall be as soon as possible we may together with you return due thanks to God who inspects all things because having revealed the pure Faith he hath restored you that mutual love which was the subject of all mens prayers God preserve you beloved Brethren Thus wrote the Emperour to the people of Alexandria demonstrating to them that the determination of the Faith was not imprudently or unadvisedly made but that it was dictated with a great deal of disquisition and diligent examination nor does he say that some things were spoken in that Council and others passed over in silence but that all that was fitting to be said in confirmation of the opinion was produced and urged and that the controversie was not inconsiderately determined but was with great accuracy first discussed In so much that all things whatever which seemed to produce matter of ambiguity or dissention were wholly removed and destroyed In short he terms the determination of all those there assembled the will of God and does confidently aver that the unanimity of so many and such eminent Prelates was procured by the holy Ghost But Sabinus the Ring-leader of the Macedonian Heresie does wittingly and on set purpose oppose their authorities and Stiles the Fathers there assembled Idiots and men of no knowledge and he does in all appearance asperse even Eusebius Caesariensis with the imputation of ignorance but he does not in the least consider with himself that although those convened in that Synod were Idiots yet in regard they were illuminated by God and the Grace of the holy Ghost they could in no wise err from the Truth But let us hear what the Emperour by another Letter which he sent to all the Bishops every where and to the people Decreed against Arius and those that embraced his Opinion Another Letter of Constantines VICTOR CONSTANTINUS MAXIMUS AUGUSTUS to the Bishops and People In as much as Arius has followed the Practices of wicked and profane persons 't is but just that he should undergo the same ignominy with them Therefore as Porphyrius that Enemy of true Piety found a just recompence for composing impious Volumes against Religion and such a recompence as has rendred him ignominious to posterity covered him with infamy and many reproaches and his impious writings have been utterly destroyed so it also now seemes reasonable to term Arius and those that embrace his Opinion Porphyrians that they may derive their denomination from him whose morals they have so exactly imitated Moreover if any book written by Arius shall be found extant we do hereby Order that it be immediately burnt that by this means not only his wicked Doctrine may be wholly destroyed but also that there might not be left to posterity the least monument of him This also we declare that if any person shall be found to have concealed a book compiled by Arius and shall not immediately produce the said book and burn it his punishment shall be death For immediately upon his being found guilty of this fact he shall undergo a capital punishment God preserve you Another Letter Constantinus Augustus to the Churches Having sufficiently experienced by the flourishing posture of the publick affairs how great the benignity of the divine power has been towards us we judged it our chiefest concern and aim to labour for the Preservation of one Faith a sincere charity and one universally acknowledged Religion towards Almighty God amongst the most blessed Congregations of the Catholik Church But since this could not be otherwise firmly constituted and established unless all or at least the greatest part of the Bishops were conven'd in one place and every particular that concerns the most sacred Religion were by them first discussed upon this account when as many of the Clergy as could possibly be got together were assembled and we also as one of you were present with them for we will not deny what we account our greatest glory that we are your fellow servant all things were sufficiently discussed so long untill a determination acceptable to God the Inspector of all things was published in order to an universal agreement and union so that there is now no place left for dissention or controversie about matters of Faith Where also after a disquisition made concerning the most Holy day of Easter it was by a general consent concluded to be the best course for all men in all places to celebrate that Festival upon one and the same day For what can be more comely and commendable or what more grave and decent then that this Festival from which we have received the hopes of immortality should be unerringly kept by all men in one and the same order and in a manner apparently and expresly agreeable And in the first place all men lookt upon it as an unworthy thing and misbecoming the dignity of that most sacred Festival to follow the Jewish usage in the celebration thereof For the Jews persons who have defiled themselves with a most abominable sin are deservedly impure and blind as to their understandings Having therefore rejected their usage we may by a more certain and infallible order propagate that day to future ages for the completion of this solemnity which we have kept from the first day of the passion even to this present time Let us then have nothing in common with that most hostile multitude of the Jews We have received another way from our Saviour For there is proposed to us a lawful and decent leading to our most sacred Religion Let us therefore dearest Brethren with one accord constantly persist in this course and withdraw our selves from that most adverse Society and their
the reign of Theodosius the younger and rehearsed to me though then very young these Memoires of Eutychianus he discours'd much to me concerning the divine Grace infus'd into him but one thing he told me concerning him more especially worthy of remembrance which happened in the reign of Constantine One of those belonging to the Guard whom the Emperour calls his Domesticks being suspected to have attempted some Tyrannick designes made his escape by flight The Emperour highly incensed thereat gave order that he should be put to death wherever he could be found being apprehended about the mountain Olympus in Bithynia he was shut up in prison and loaded with very heavy and painful chaines neer these parts of Olympus Eutychianus then resided leading a solitary life where he wrought many cures both upon mens bodies and soules The long-lived Auxanon was with him at that time being then very young and was by him instructed in the Precepts of a solitary Life Many did resort to this Eutychianus beseeching him to release the Prisoner by interceding for him with the Emperour For the fame of the miracles wrought by Eutychianus was come to the Emperours hearing He readily promised to make a journey to the Emperour But in regard the Prisoner suffered most acute tortures caused by his chains those that did sollicit for him reported that his death haâ—tned by the tortures of his fetters would both prevent the Emperours punishment and Eutychianus's intercession for him Eutychianus therefore sent to the keepers of the Prison and intreated them to release the man But when they answered that it would be a very dangerous thing for them to release a criminal he taking Auxanon only along with him went to the Prison and upon the Keepers refusal to open the Prison the grace which was in Eutychianus did there more illustrate it self for the Prison doors opened of their own accord whilst the Keepers of the Prison had the keyes in their custody and when Eutychianus together with Auxanon had entred the Prison and a great amazement had seized those that were present the chains fell from the Prisoners members of their own accord Afterwards Eutychianus together with his companion Auxano travelled to the City heretofore named Byzantium but afterwards called Constantinople and being admitted into the Imperial Pallace he freed the Prisoner from the danger of death For the Emperour having a great respect for Eutychianus readily granted his request This was done after those times which we are now giving an account of But then the Bishops that were present at the Synod after they had drawn up in writing some things which they usually term Canons returned to their respective Cities Moreover I look upon it as a thing advantagious to such as are studious of History to insert here those Bishops names as many of them as we were able to find that were convened at Nice as also the name of the Province and City over which every one of them did preside and likewise the time wherein they were assembled Hosius Bishop of Corduba in Spain I do believe as is before written Vito and Vincentius Presbyters of Rome Alexander Bishop of Aegypt Eustathius Bishop of Antioch the Great Macarius Bishop of Jerusalem Harpocration Bishop of Cynopolis And the rest whose names are particularly and fully set forth in the Synodicon of Athanasius Bishop of Alexandria And the time when this Synod was convened was as we found it in the Notation of the time prefixt before the Synod in the consulate of Paulinus and Julianus on the twentieth day of the month of May that was the Six hundredth thirty six year from the reign of Alexander the Macedonian Thus the Synod was concluded We must also take notice that after the dissolution of this Synod the Emperour took his Progress into the Western parts of his Empire CHAP. XIV That Eusebius Bishop of Nicomedia Theognis Bishop of Nice who had been banished because they were abettors of Arius's Opinion having afterwards sent a Libell of Repentance and agreed to the exposition of the Faith were re-admitted to their Sees MOreover Eusebius and Theognis having sent a Libell of Repentance to the most eminent Bishops were by an Imperial order recalled from exile and restored to their own Churches those who had been Ordained in their places being removed by them Eusebius put out Amphion and Theognis removed Chrestus This is a Copy of their Libell We having been sometime since condemned by your Piety without having our cause declared or defended ought quietly to bear what has been determined by your holy discretion But because 't is absurd by silence to give an occasion of calumny against our selves for this reason we declare to you that we have both unanimously agreed to the determination about the Faith and also after we had made researches into the notion of Homöousios with our utmost earnestness laboured for Peace having never been followers of any Heresie And when we had suggested whatever came into our minds upon account of the Churches security and had fully satisfied those that ought to be perswaded by us we subscribed the Faith but have not subscribed 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 to be having been fully satisfied that he was no such person partly from the private Letters written to us by him and partly from the discourses 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 Libell do fully declare and confirm our consent which we are induced to do not because we took upon our exile to be tedious and burdensom 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 to adhere to what you have determined since it hath seemed good to your piety gently to treat even him who is accused for these things and to recall him from banishment But it would be absurd since he that seemed to be guilty is recalled and has made his defence in reference to those things laid to his charge that we should be silent and muster up an argument against our selves Do you therefore vouchsafe as it befits your piety that loves Christ to remind our Emperour most dear to God to offer up our supplications to him and speedily to determine concerning us as shall be most agreeable to your prudence This is the Libell of Eusebius and Theognius's recantation From the words whereof I conjecture that they subscribed the Faith which had been publisht in the Council but would not give their consent to the deposing of Arius and it appears hence that Arius was recalled from banishment
writing of these things to you that all you who made up the Synod convened at Tyre should without delay hasten to the Court of Our piety in order to your making a real demonstration of the integrity and unbyassedness of your determination to wit in the presence of Us whom none of you can deny to be a genuine servant of God For by the worship we exhibit to the deity peace doth every where flourish and the name of God is sincerely praised even by the Barbarians themselves who till this time have been ignorant of the truth Moreover it is manifest that he who knows not the truth acknowledges not God Nevertheless as we said before even the Barbarians have upon Our account who are Gods genuine servant acknowledged the Deity and have learned to pay a Religious worship to him by whose Providence as they have been really and truely made sensible we are every where protected and provided for Upon which account chiefly they have been brought to the knowledge of God whom they worship out of a dread towards Us. But we who seem to have a greater estâ—em for for We will not say to defend the holy mysteries of his Church We say We do nothing else but what belongs to discord and hatred and to speak plainly what tends to the destruction of mankind But as we said before come all of you to Vs speedily with a full assurance that with our utmost vigour we will endeavour the accomplishing of this namely that those things comprehended in the Law of God may most especially be preserved firm and unshaken on which no reproach or ill opinion can possibly be fixt to wit by dissipating breaking to pieces and utterly destroying the enemies of the Law who under the covert of Christs holy name introduce various and different sorts of Blasphemies CHAP. XXXV That when the Synod came not to the Emperour the Eusebians accused Athanasius as if he had threatned that he would prohibit the carriage of that Corn with which Alexandria furnished Constantinople Whereupon the Emperour being incensed banished Athanasius confining him to the Gallia's THis Letter put those present at the Synod into a great perplexity of mind Wherefore most of them returned to their own Cities But Eusebius Theognis Maris Patrophilus Ursacius and Valens going to Constantinople would not suffer any further enquiry to be made concerning breaking the Cup overturning the Communion Table and the murthering of Arsenius but they proceeded to another calumny having informed the Emperour that Athanasius had threatned to prohibit the sending of the Corn which was usually conveighed from Alexandria to Constantinople and that these words were said by Athanasius in the hearing of Adamantius Anubion Arbathion and Peter all Bishops For a calumny hath a greater force and prevalency when the false Accuser is a person of repute and credit The Emperour thus circumvented and incensed punisheth Athanasius with banishment ordering him to inhabit the Gallia's There are those that say this was done by the Emperour with a design thereby to procure a general union in the Church in regard Athanasius had wholly refused to communicate with Arius and his followers But he lived in exile at Triers a City of Gallia CHAP. XXXVI Concerning Marcellus Bishop of Ancyra and Asterius the Sophista THe Bishops that were convened at Constantinople did also depose Marcellus Bishop of Ancyra in Galatia the less upon this account There was one Asterius a Professour of Rhetorick in Cappadocia who left the teaching of that art and owned himself a Professour of the Christian Religion He also took in hand to write books which are extant to this day wherein he asserted Arius's opinion saying that Christ is the Power of God in the same sence that the Locust and Palmer-worm are in Moses said to be the Power of God and other such like Blasphemies as these This Asterius was continually in company with the Bishops and with those Bishops most especially that were not disaffected to Arianisme Moreover he came frequently to Synods being very desirous to creep into the Bishoprick of some City But he got not so much as a Presbytership because he had sacrificed in the time of Persecution He went up and down to the Cities of Syria and recited in publick the books he had made When Marcellus understood this being desirous to oppose him through an over great earnestness in his confutation of him he fell into the contrary errour For he audaciously asserted that Christ was a meer man as Paul of Samosata did Which when the Bishops then convened at Jerusalem had intelligence of they took no notice of Asterius because he was not enrolled in the catalogue of the Presbyters But they required of Marcellus as being a Priest an account of the Book written by him And when they found that he held Paul of Samosata's principles they commanded him to alter his opinion He ashamed of what he had done promised to burn his Book But the convention of Bishops being hastily dissolved upon the Emperours summoning of them to Constantinople when the Eusebians came to Constantinople Marcellus's case was again discussed And upon Marcellus's refusal to burn his impious and unhappy Book according to his promise the Bishops there assembled deposed him and sent Basilius in his room to Ancyra Moreover Eusebius wrote three Books by way of Answer and Confutation of this Book of Marcellus's in which he manifestly laid open and reproved his false opinion But Marcellus afterwards recovered his Bishoprick in the Synod of Sardis saying that his Book was not rightly understood and therefore he was judged to favour Paul of Samosata's Doctrine But we will speak of this in its proper place CHAP. XXXVII How after Athanasius was exiled Arius being sent for from Alexandria by the Emperour raised disturbances against Alexander Bishop of Constantinople WHile these things were transacted the thirtieth year of Constantines Reign was compleated Arius and his followers being returned to Alexandria caused a general disturbance in that City again For the populace of Alexandria were very much troubled both at Arius and his Complices's return and also at the exile of their Bishop Athanasius But when the Emperour understood the perversness of Arius's mind he ordered him to be sent for again to Constantinople there to give an account of the disturbances he had endeavoured to rekindle Alexander who had some time before that succeeded Metrophanes did then preside over the Church of Alexandria The conflict this man had with Arius at that time was a sufficient proof of his piety and acceptableness to God For upon Arius's arrival there both the people were divided into two factions and there also arose an universal commotion all the City over some of them affirming that the Nicene Creed ought to continue unshaken and without any alteration and others pertinaciously asserting that Arius's opinion was consonant to reason Alexander was hereupon reduced to a great straight And more
of blessed memory had determined to restore this Bishop to his own See and return him to your most amiable piety yet in regard being prevented by humane chance he died before the accomplishment of his desire We being his successour thought it agreeable to fulfill the mind of that Emperour of sacred memory Moreover how great a reverence and respect he has procured from us you shall know from himself as soon as he shall come into your presence Nor is it a wonder that We have done any thing in favour to him for both the representation of your love and also the aspect of so great a personage moved and exited Our mind hereto May the Divine Providence preserve you dearest brethren Upon the confidence of this Letter Athanasius comes to Alexandria and the people of Alexandria most willingly received him But as many as were followers of Arius's opinion entred into a combination and conspired against him hereupon continual Seditions arose which gave an occasion to the Eusebian faction of accusing him before the Emperour because upon his own inclination and award without the determination of a general Council of Bishops he had returned and taken possession of the Alexandrian Church And they made so great a proficiency in their calumnies that the Emperour being incensed expelled him out of Alexandria But how that was effected I will a little after this relate CHAP. IV. That upon Eusebius Pamphilus's death Acacius succeeded in the Bishoprick of Caesarea DUring this interval of time Eusebius who was Bishop of Caesarea in Palestine and had the sirname of Pamphilus departed this life and Acacius his Scholar succeeded him in that Bishoprick This Acacius published many other books and also wrote particularly concerning the Life of his Master Eusebius CHAP. V. Concerning the death of Constantine the Younger NOt long after this the Emperour Constantius's brother who bore the same name with his Father Constantine the younger invading those parts of the Empire that belonged to his younger brother Constans and ingaging with his Souldiers is slain by them in the Consulate of Acindynus and Proclus CHAP. VI. How Alexander Bishop of Constantinople at his death proposed Paulus and Macedonius to be elected into his Bishoprick AT the very same time the City Constantinople was involved in another tumult which followed on the neck of those disturbances we have before related raised upon this account Alexander who presided over the Churches in that City a Prelate that had couragiously opposed Arius departed out of this life after he had spent twenty three years in that Bishoprick and had lived ninety eight years compleat having ordained no body to succeed in his place But he commanded those to whom the power of electing belonged to make choice of one of those two whom he should name And if they were desirous of having one that should be both skillfull in teaching and also of an approved piety and uprightness of life he advised them to make choise of Paulus one that he had ordained Presbyter a person that was a young man indeed in respect of his age but old in understanding and prudence But if they would rather have one commendable for an external shew of piety only they might elect Macedonius who had long since been made a Deacon of that Church and was now grown aged Hereupon there hapned a great contest concerning the Ordination of a Bishop which very much disturbed that Church For the people were divided into two factions the one side adhered to the Arian opinion the other embraced the determinations made at the Nicene Synod And as long as Alexander continued alive the Homoöusian party prevailed the Arians disagreeing and contending daily amongst themselves concerning their own opinion But after Alexanders death the success of the peoples contest was dubious Therefore the Homoöusian party proposed Paulus to be ordained Bishop but those that embraced Arianism were very earnest to have Macedonius elected And in the Church called Irene which is near that Church now named The Great Church and the Church of Sophia Paulus is ordained Bishop in which election the suffrage of Alexander then dead seemed to have prevailed CHAP. VII How the Emperour Constantius ejected Paulus who had been Ordained Bishop and having sent for Eusebius from Nicomedia entrusted him with the Bishoprick of Constantinople BUt the Emperour arriving not long after at Constantinople was highly incensed at this Ordination of Paulus And having convened a Council of Bishops that embraced Arius's opinion he vacated Paulus's Bishoprick And he translated Eusebius from Nicomedia and constituted him Bishop of Constantinople When the Emperour had performed these things he went to Antioch CHAP. VIII How Eusebius assembled another Synod at Antioch of Syria and caused another form of Faith to be published BUt Eusebius could by no means be at quiet but as the common saying is moved every stone that he might effect what he had designed Therefore he procures a Synod to be assembled at Antioch in Syria under a pretence of dedicating a Church which Constantine the father of the Augusti had begun to build after whose death Constantius his son finished it in the tenth year after its foundation was laid but in reality that he might subvert and destroy the Homoöusian Faith At this Synod there met ninety Bishops who came out of divers Cities But Maximus Bishop of Jerusalem who had succeeded Macarius was not present at that Synod having considered with himself that he had been before induced by fraud to subscribe Athanasius's deposition Neither was Julius Bishop of Rome the Great present there nor did he send any body to supply his place Although the Ecclesiastick Canon doth order that the Churches ought not to make Sanctions contrary to the Bishop of Romes opinion This Synod therefore is convened at Antioch the Emperour Constantius himself being there present in the Consulate of Marcellus and Probinus This was the fifth year from the death of Constantine the father of the Augusti At that time Placitus successour to Euphronius presided over the Churches in Antioch The Eusebians therefore made it their principal business to calumniate Athanasius saying in the first place that he had done contrary to that Canon which they had then constituted because he had recovered his Episcopal dignity without the consent of a general Synod of Bishops For returning from his exile he had upon his own arbitrement and award rushed into the Church secondly that a tumult being raised at his entrance many had lost their lives in that Sedition and that some persons had been scourged by Athanasius and others brought before the seats of Judicature Moreover they produced what had been done against Athanasius in the City of Tyre CHAP. IX Concerning Eusebius Emisenus AFter the framing of these calumnies they proposed one to be made Bishop of Alexandria and in the first place they named Eusebius Emisenus Who this person was Georgius of
Laodicaea one that was present at this Synod informs us For he says in the Book he wrote concerning his Life that this Eusebius was descended from noble personages of Edessa in Mesopotamia and that from his childhood he Learned the sacred Scriptures that he was afterwards instructed in the Grecian literature by a Master who then lived at Edessa and in fine that he had the sacred Scriptures interpreted to him by Patrophilus and Eusebius the latter of which persons presided over the Church in Caesarea and the former over that in Scythopolis After this when he came to Antioch it hapned that Eustathius being accused by Cyrus of Beroea was deposed as being an assertor of Sabellius's opinion Wherefore Eusebius afterwards lived with Euphronius Eustathius's successour Afterwards that he might avoid being made a Bishop he betook himself to Alexandria and there studied Philosophy Returning from thence to Antioch he conversed with Flaccillus Euphronius's successour and was at length promoted to the See of Alexandria by Eusebius Bishop of Constantinople But he went thither no more because Athanasius was so much beloved by the people of Alexandria He was therefore sent to Emisa But when the Inhabitants of that City raised a Sedition at his Ordination for he was reproacht as being a person studious of and exercised in the Mathematicks he fled from thence and went to Laodicaea to Georgius who hath related so many passages concerning him When this Georgius had brought him to Antioch he procured him to be sent back again to Emisa by Flaccillus and Narcissus But he afterwards underwent another accusation for being an adherent to Sabellius's principles Georgius writes at large concerning his Ordination And in fine adds that the Emperour in his expedition against the Barbarians took him along with him and that miracles were wrought by him But hitherto we have recorded what Georgius hath related concerning Eusebius Emisenus CHAP. X. That the Bishops convened at Antioch upon Eusebius Emisenus's refusal of the Bishoprick of Alexandria Ordained Gregorius and altered the expressions of the Nicene Faith BUt when Eusebius who had been chosen Bishop of Alexandria at Antioch was afraid to go thither they then proposed Gregorius to be Ordained Bishop of Alexandria And having done this they altered the Creed finding fault indeed with nothing that had been determined at Nice but in reality their design was to subvert and destroy the Homoöusian Faith by their continual assembling of Synods and by their publishing sometimes one sometimes another form of the Creed that so by degrees all persons might be perverted to the Arian opinion Moreover how these things were done by them we will manifest in the procedure of our History But the Epistle they published concerning the Faith runs thus We have neither been Arius ' s followers for how should we that are Bishops be the Followers of a Presbyter Nor have we embraced any other Faith than what was from the beginning set forth But being made inquirers into and examiners of his Faith we have admitted and entertained rather than followed him And this you will understand from what shall be said For we have learned from the beginning to believe in one supream God the maker and preserver of all things as well intelligible as sensible And in one only begotten Son of God subsisting before all ages existing together with the Father that begat him by whom all things visible and invisible were made who in the last days according to the Fathers good pleasure descended and assumed flesh from the holy Virgin and when he had compleatly fulfilled all his Fathers will he suffered and arose and ascended into the heavens and sits at the right hand of the Father and he shall come to judge the quick and dead and continues a King and God for ever We believe also in the holy Ghost And if it be requisite to add this we also believe the Resurrection of the flesh and the life everlasting Having written these things in their first Epistle they sent them to the Bishops throughout every City But when they had continued sometime at Antioch condemning as it were this their former Epistle they again publish another in these very words Another Exposition of Faith Agreeable to Evangelick and Apostolick tradition We believe in one God the Father Almighty the Framer and Maker of all things And in one Lord Jesus Christ his only begotten Son God by whom all things were made begotten of the Father before all worlds God of God Whole of Whole Only of Only Perfect of Perfect King of King Lord of Lord the living Word the Wisedom the Life the true Light the way of Truth the Resurrection the Shepherd the Gate immutable and inconvertible the most express image of the Father's Deity Substance Power Council and Glory the First begotten of every Creature Who was in the beginning with God God the Word according as 't is said in the Gospel and the word was God by whom all things were made and in whom all things have subsisted Who in the last days came down from heaven and was born of the Virgin according to the Scriptures And was made man the mediatour of God and men the Apostle of our Faith and the Prince of life as he himself says * For I came down from heaven not to do mine own will but the will of him that sent me Who suffered for us and rose again for us the third day and ascended into the heavens and sitteth at the right hand of the Father And he shall come again with Glory and Power to judge the quick and dead And we believe in the holy Ghost who is given to believers in order to their Consolation Sanctification and Perfection according as our Lord Jesus Christ commanded his disciples saying Go ye and make disciples of all nations baptizing them in the name of the Father and of the Son and of the holy Ghost to wit of the Father being truly the Father and of the Son being truly the Son and of the holy Ghost being truly the holy Ghost which terms are not simply or insignificantly made use of but they do accurately manifest the proper and peculiar Person Glory and Order of each of those that are named So that they are three in Person but in consent One We therefore holding this Faith in the presence of God and of Christ do anathematize all manner of Heretical and ill opinions And if any one shall teach contrary to the â—ound and true Faith of the Scriptures saying that there is or was a time or an age before the Son of God was begotten let him be Anathema And if any one says that the Son is a Creature as one of the Creatures or that he is a Branch as one of the Branches and shall not hold every one of the foresaid points according as the sacred Scriptures have set them forth or if any one Teaches or Preaches
any other thing than what we have received let him be Anathema For we do truly and clearly believe and follow all things delivered by the Prophets and Apostles in the sacred Scriptures Such were the Expositions of the Faith published by those at that time convened at Antioch to which also Gregorius although he had not then made his entry into Alexandria yet subscribed as Bishop of that City The Synod at that time assembled in Antioch having done these things and made some other Canons was dissolved The state of the publick affairs in the Empire hapned to be disturbed at the very same time also A nation they are called The Franci made an incursion into the Roman territories in Gallia At the same time also there were terrible earth-quakes in the East especially at Antioch which City was shaken thereby continually for the space of one whole year CHAP. XI That upon Gregorius's arrival at Alexandria guarded with a Military force Athanasius fled WHen these things were done Syrianus the Captain with the armed Souldiers under his command being in number five thousand brought Gregorius to Alexandria Those in that City who were favourers of Arius's opinion assisted the Souldiers Moreover after what manner Athanasius being expelled out of the Church escaped being taken by them I think fit to relate It was now Evening and the people lodged in the Church all night a communion being expected The Captain came and having put his Souldiers into a fighting posture environed the Church on every side Athanasius seeing what was done made it his chiefest care that the people might in no wise be damnified upon his account And having commanded the Deacon to give the people notice of going to prayers after that he gave order for the recitation of a Psalm And when there was a sweet harmony made by reason of the peoples singing of the Psalm together all the congregation went out through one of the Church doors Whilst this was doing the Souldiers stood still without striking a stroak and so Athanasius escaped unhurt in the midst of those that sang the Psalm Having secretly made his escape after this manner he hastned to Rome Gregorius was then put into possession of the Alexandrian Church But the people of Alexandria unable to bear what had been done burnt that called Dionysius's Church Thus far concerning these things But Eusebius having done what he had a mind to do sent an Embassage to Julius Bishop of Rome entreating him to become Judge of those matters relating to Athanasius and that he would call for a disquisition of the controversie before himself in order to his taking cognizance thereof CHAP. XII How after Eusebius's death the people of Constantinople restored Paulus to his See again And that the Arians made choice of Macedonius BUt Eusebius could never understand what Julius had determined concerning Athanasius For having survived the Synod some small time he dyed Wherefore the people of Constantinople introduce Paulus into the Church again But at the same time the Arians ordain Macedonius in the Church dedicated to Paul And this was done by those who formerly had been assistants to Eusebius that disturber of all things but were then his successours in power and authority These are their names Theognis of Nice Maris of Chalcedon Theodorus of Heraclea in Thracia Ursacius of Singidunum in the Upper Mysia Valens of Mursa in the Upper Pannonia Indeed Ursacius and Valens changing their opinions afterwards delivered their penetentiary Libel to Julius the Bishop and having consented to the Homoöusian opinion were admitted to communion But at that time they were hot maintainers of the Arian Religion and framed no trivial commotions against the Churches One whereof was that made by Macedonius in the City of Constantinople For from this intestine war amongst the Christians there hapned continual Seditions in the City and many persons oppressed by the violence of what was done lost their lives CHAP. XIII Concerning the slaughter of Hermogenes the Lieutenant-General and how Paulus was for that reason turned out of the Church again BUt what was done came to the hearing of Constantius the Emperour who then made his residence at Antioch Therefore he orders Hermogenes the Lieutenant-General whom he had sent into the coasts of Thracia that he should incidently pass through Constantinople and turn Paulus out of that Church He arriving at Constantinople disturbed the whole City by endeavouring to cast out the Bishop by force For there immediately followed a Sedition amongst the people and all persons were ready to defend the Bishop But when Hermogenes with much earnestness endeavoured to expell Paulus by his Military forces the populace being exasperated as in such like cases it usually happens made a more inconsiderate and rash attack against him In the first place they set his house on fire Then having drawn him about by the heels they killed him These things were done in the Consulate of the Two Augusti Constantius being then the third and Constans the second time Consul At the same time Constans having vanquished the nation of the Franci made them enter into a league with the Romans But the Emperour Constantius being informed of Hermogenes's murder rode post on horse-back from Antioch and arrived at Constantihople out of which City he expelled Paulus He also punished that City taking away more than forty thousand bushels of that bread-corn daily dâ—stributed which was his fathers donation to those Ciâ—izens For before that time neer eighty thousand Bushells of wheat brought thither from the City of Alexandria were bestowed amongst the inhabitants of that City Moreover he differed the constituting of Macedonius Bishop of that City For he was incenfed against him not only because he had been ordained contrary to his will but also in regard upon account of the Seditions raised betwixt him and Paulus Hermogenes his Lieutenant and many other persons had been slain Having therefore given him permission to gather assemblies of the people in that Church wherein he was ordained he departed again to Antioch CHAP. XIV That the Arians having removed Gregorius from the See of Alexandria put Georgius into his place AT the same time the Arians removed Gregorius from the See of Alexandria as being a person odious both upon account of his burning the Church and also because he was not zealous enough in defending their opinion Into his See they sent Georgius a person born in Cappadocia who had gotten the repuâ—e of being a very skillfull maintainer of their tenets CHAP. XV. How Athanasius and Paulus going to Rome and being fortified with Bishop Julius's Letters recovered their own Sees again MOreover Athanasius with much difficulty at last gat over into Italy Constans the youngest of Constantin's sons had then the sole power in the Western parts of the Empire his brother Constantine having been killed by the Souldiers as we have before related At the same time also Paulus
audaciously determined such things as these concerning the Father which are contrary both to the common notions of God and also to the sense and meaning of the scripture given by divine inspiration For we knowing God to have free and plenary power and to be Lord of himself do piously think that he begat the Son voluntarily and of his own accord Moreover although with fear and reverence we do believe this which is spoken concerning him The Lord created me the beginning of his ways upon account of his works yet we suppose not that the Son was made in the same manner with the rest of the Creatures and works made by him For it is impious and repugnant to the Ecclesiastick Faith to compare the Creatour with the works created by him and to think that he hath the same manner of Generation with the things of a different nature from him For the sacred Scriptures do teach us that the one and alone-only-begotten Son was genuinely and truely begotten But although we do assert that the Son is of himself and that he doth live and subsist in like manner as the Father doth yet we do not therefore separate him from the Father imagining in our minds in a corporal manner any spaces or intervalls of place between their conjunction For we believe that they are conjoyned without any intervening Medium and without any space or distance and that they cannot be separated one from the other the whole Father embracing the Son in his bosome and the whole Son hanging upon and cleaving close to the Father in whose bosome he alone continually resteth Believing therefore the most absolutely perfect and most holy Trinity and asserting that the Father is God and that the Son also is God notwithstanding this we do not acknowledge two but one God by reason of the Majesty of the Deity and the one absolutely-entire conjunction of the Kingdom the Father ruling over all things in general and over the Son himself also and the Son being made subject to the Father but excepting him reigning over all things which were made after him and by him and by his Fathers will liberally bestowing the grace of the holy Spirit upon the Saints For the sacred Scriptures have informed us that the manner of the Monarchy which is in Christ is thus manifested We were necessitated to make a perfect explanation of these things at large after the publication of our shorter form of the Creed not upon account of our excessive ambition but that we might clear our selves from all strange suspicious concerning our sentiments amongst such as are ignorant of our opinions and that all persons inhabiting the Western parts might know both the impudent and audacious calumny of those who dissent from us and also the Ecclesiastick sentiments of the Eastern Bishops concerning Christ which is without violence confirmed by the testimony of the divinely inspired Scriptures amongst those whose minds are not depraved CHAP. XX. Concerning the Synod at Serdica THe Bishops in the Western parts of the Empire both because they were unskilled in the Greek language and also in regard they understood not these things admitted not of them saying that the Nicene Creed was sufficient and that there was no necessity of making any further disquisitions But when upon the Emperours writing again ordering that Paulus and Athanasius should be restored to their own Sees no thing could be done further in that affair For there was a continued Sedition amongst the Populace Paulus and Athanasius requested that another Synod might be convened that both their cause and also the matters of faith might be determined by an Oecumenicall Synod and they made it apparent that they had been deposed for no other reason but this that the Faith might be subverted Another Oecumenicall Synod therefore is summoned to meet at Serdica which is a City of Illyricum by the determination of the two Emperours the one of them requesting this by his Letters and the other to wit the Emperour of the East readily complying with him It was then the eleventh year from the death of the Father of the Augusti Rufinus and Eusebius were Consuls at such time as the Synod at Serdica was assembled About three hundred Bishops of the Western parts met there as Athanasius attests But from the Eastern parts Sabinus says there came but seventy amongst which number Ischyras Bishop of Marcotes was recounted whom they who had deposed Athanasius Ordained Bishop of that Country Some of them pretended infirmity of body others complained of the shortness of the time that was set laying the blame thereof upon Julius Bishop of Rome although there had passed a year and six months after such time as the Synod had been summoned and during which space Athanasius made his abode at Rome expecting the meeting of the Synod When therefore they were all convened at Serdica the Eastern Bishops refused to come into the presence of the Western saying that they would not enter into discourse with them unless they would banish Athanasius and Paulus from the convention But when Protogenes Bishop of Serdica and Hosius Bishop of Corduba which is a City in Spain as we said before would by no means suffer Paulus and Athanasius to be absent from the Synod the Eastern Bishops went away immediately And returning to Philippopolis a City of Thracia they made up a Synod apart by themselves Wherein they openly anathematized the term Homoöusios and having inserted the Anomoian opinion into their Epistles they sent them about to all places But the Bishops at Serdica in the first place condemned them for deserting the Council Afterwards they divested Athanasius's Accusers of their dignities And having confirmed that form of the Creed published at Nice and rejected the term Anomoios they made a more manifest publication of the term Homoöusios concerning which they wrote Letters and as the others did sent them about to all places Moreover both parties were of opinion that they had done what was right and true the Eastern Bishops thought so because the Western Prelates had approved of and entertained those persons whom they had deposed and the Western Bishops were of that opinion because they who had deposed these persons fled away before their cause had been discussed and because they were the preservers and defenders of the Nicene Faith but these had been so audacious as to adulterate it They therefore restored Paulus and Athanasius to their Sees as also Marcellus Bishop of Ancyra a City in Galatia the less He had been deposed a long time before as we have made mention in our foregoing book but then he used his utmost diligence to get the sentence revoked which had been pronounced against him declaring that the expressions of the book written by him were not understood and that he therefore lay under a suspicion of maintaining Paul of Samosata's opinion But
Church might be allowed to those who refused to communicate with the Arians When the Arians understood that Athanasius's opinion would incommode their party they made answer that that business was to be deferred till another time but they permitted the Emperour to do what pleased him Wherefore the Emperour restored Athanasius Paulus and Marcellus to their own Sees as also Asclepas of Gaza and Lucius of Adrianople For they also had been received by the Synod of Serdica Asclepas was received upon his exhibiting the Acts whereby it was manifest that Eusebius Pamphilus together with many others having taken cognizance of his cause had restored him to his dignity and Lucius because those that accused him were fled Therefore the Emperours Edicts were sent to their Cities giving order that they should be readily admitted Upon Basilius's being turned out of Ancyra and Marcellus's entrance into that City there was no trivial disturbance made which gave those that were his adversaries an occasion of reproaching him But the Gazites willingly received Asclepas In Constantinople Macedonius did for some small time give place to Paulus and convened assemblies by himself seperately in a private Church of that City But in behalf of Athanasius the Emperour wrote to the Bishops to the Clergy and to the Laity that they should willingly receive him Moreover he gave order by other Letters that what had been enacted against him in the Courts of Judicature should be abrogated The contents of his Letters concerning both these Particulars are these Canstantius's Letter in behalf of Athanasius VICTOR CONSTANTIUS MAXIMUS AUGUSTUS to the Bishops and Presbyters of the Catholick Church The most Reverend Bishop Athanasius hath not been deserted by the Grace of God But although he was for a short time subjected to humane tryal yet he hath received a just sentence from Divine Providence which inspects all things having been restored by the will of God and our determination both to his own Country and Church over which by Divine permission he presided It was meet that what is agreeable hereto should be performed by our clemency That so all things which have heretofore been determined against those who have held communion with him should now wholly be forgotten and that all suspicion entertained against him should in future cease and that the immunity which those Clergy men that are with him did heretofore enjoy should as it is meet be confirmed to them Moreover We thought it equitable to make this addition to Our Indulgence in favour of him that all persons belonging to the sacred order of the Clergy might understand that security is granted to all those that have adhered to him whether they be Bishops or Clerks and a firm union with him shall be a sufficient testimony of every ones good resolution of mind For what persons soever making use of a better judgment and becoming followers of a sounder opinion shall embrace his communion We have ordered that all such shall enjoy that indulgence according to the Pattern of the preceding providence which We have now granted agreeable to the will of God Another Letter sent to the Alexandrians VICTOR CONSTANTIUS MAXIMUS AUGUSTUS to the populace of the Catholike Church in Alexandria In regard We make your good Government Our aim in all things and knowing that you have for some time been deprived of an Episcopall Providence We have thought good to send back to you again Athanasius the Bishop a person well known to all men for his sanctity of life and moral honesty When you shall have received this person according to your usual manner and as it is meet and shall constitute him your assistant in your prayers to God make it your business to preserve continually a Concord and Peace befitting your selves and gratefull to Us according to the Sanction of the Church For it is disagreeable to reason that there should be any dissention or faction raised amongst you contrary to the felicity of Our times Our desires and wishes are that you may be wholly freed from this mischief And We exhort you to persist continually in your usual prayers to God making use of him your Prelate and your assistant as was said before That so this resolution of yours being conveyed to the ears of all men even those Gentiles as yet enslaved in the erroneous worship of Idols may with the greatest alacrity hasten to the knowledge of the sacred Religion most dear Alexandrians We therefore again exhort you to persist in what hath been said before Do you willingly receive your Bishop sent to you by Gods Decree and Our determination and look upon him as worthy to be embraced with your whole souls and minds For that doth both become you and is also manifestly agreeable to Our Clemency And that all manner of disturbance and occasion of Sedition may be taken from such as are endowed with malevolent and factious mindes We have by Our Letters given order to the judges amongst you that they should render all those liable to undergo the penalty of the Laws whom upon inquiry they shall find to have been Seditions Taking therefore into your consideration these two things both Gods and Our determination and also the care we have taken about your agreement and the punishment we have commanded to be inflicted upon those that are disordered make it your chief business to have a diligent regard to whatever doth become and agree with the Sanctions of the sacred Religion and with all reverence to honour the foresaid Prelate that so you together with him may offer up prayers to the supream God and Father both for your Selves and also for the good Government and Concord of mankind in general An Epistle concerning the abrogating what had been enacted against Athanasius VICTOR CONSTANTIUS AUGUSTUS to Nestorius And in the same Copy to the Presidents of Augustamnica Thebaïs and Lybia If any thing be found to have been heretofore done to the detriment and injury of those who communicate with Athanasius the Bishop Our Will is that that be now wholly abrogated For Our Pleasure is that those of his Clergy should again have the same immunity which they formerly had And We command that this Order of Ours be kept that so Athanasius the Bishop having been restored to his Church they who communicate with him may have the same priviledge which they always had and which the other Clergy-men now have whereby their affairs being thus setled they also may rejoyce CHAP. XXIV That Athanasius passing through Jerusalem in his return to Alexandria was received into Communion by Maximus and convened a Synod of Bishops which confirmed the Nicene Faith AThanasius the Bishop being fortified with these Letters passed thorow Syria and came into Palestine And arriving at Jerusalem he made known to Maximus the Bishop both what had been done in the Syond of Serdica and also that Constantius the Emperour had consented to their determination and he makes it his
business to have a Synod of Bishops convened in that City Maximus without any delay sent for some of the Bishops in Syria and Palestine and having constituted a Synod he also restored to Athanasius communion and his former dignity Moreover this Synod wrote to the Alexandrians and to all the Bishops in Egypt and Libya declaring to them what had been Determined and Decreed concerning Athanasius Upon which account those who were Athanasius's enemies egregiously derided Maximus because he had before deposed Athanasius but then altering his mind again as if nothing had been done before he gave his suffrage for Athanasius and restored to him communion and his dignity Ursacius and Valens who had before been hot maintainers of Arianism understanding these things having at that time rejected their former industry in asserting that opinion went to Rome And presented a penitentiary Libel to Julius the Bishop after which they embraced the Homoöusian Faith And having written Letters to Athanasius they professed they would in future hold communion with him Ursacius therefore and Valens were at that time in such a manner vanquished by Athanasius's prosperous success that as I said they gave their consent to the Homoöusian Faith But Athanasius passed through Pelusium in his journey to Alexandria And he admonished all the Cities through which he passed to have an aversion for the Arians and to embrace those that professed the Homoöusian Faith He ordained also in some of the Churches Which gave beginning to another accusation against him because he attempted to ordain in other Bishops Diocesses Such was the posture of Athanasius's affaires at that time CHAP. XXV Concerning the Tyrants Magnentius and Vetranio BUt in the interim a disturbance in no wise trivial seized the publick affaires of the Empire It is necessary that we should give a summary account only concerning it by running over the chief heads thereof When the Builder of the City Constantinople was dead his three Sons succeeded him in the Empire as we have mentioned in our First Book But you must know that together with them reigned their Cousin-german whose name was Dalmatius of the same name with his own Father After he had been Colleague with them in the Empire some small time the Souldiers slew him Constantius neither commanding him to be murdered nor yet forbidding it After what manner Constantinus Junior invading those parts of the Empire which belonged to his Brother was also slain in an engagement with the Souldiers we have more than once mentioned before After his slaughter the Persian War was raised against the Romans wherein Constantius performed no action that was fortunate For there hapning an Engagement by night about the limits of the Romans and Persians the latter seemed then for some little time to have been Conquerours At the same time the posture of the Christians affaires was little less sedate but upon Athanasius's account and by reason of the term Homoöusios there was a War throughout the Churches During this state of affaires there arose a Tyrant in the Western parts of the Empire one Magnentius Who by treachery slew Constans the Emperour of the Western parts residing at that time in the Gallia's After which there was a mighty Civil War kindled For the Tyrant Magnentius conquered all Italy he also reduced Africa and Libya under his own Dominion and had possession even of the Gallia's In Illyricum likewise at the City Sirmium another Tyrant was set up by the Souldiers his name Vetranio Moreover Rome was involved in a disturbance For Constantine had a Sisters Son by name Nepotianus who being guarded by a party of the Gladiatours had by violence seized upon the Empire This Nepotianus was slain by Magnentius's Forces But Magnentius himself invaded the rest of the Western Provinces and made all places desolate CHAP. XXVI How after the death of Constans the Western Emperour Paulus and Athanasius were Ejected out of their own Sees again And that Paulus after his being carried into banishment was slain But Athanasius made his escape by flight AConfluxe of all these mischiefs hapned almost at one and the same time For these things were done on the fourth year after the Synod at Serdica in the Consulate of Sergius and Nigrinianus Upon the relation hereof the whole Roman Empire seemed to be devolved upon Constantius only who being proclaimed Emperour in the Eastern parts was wholly intent in making preparations against the Tyrants In the interim Athanasius's adversaries supposing they had gotten a very seasonable opportunity did again frame most horrid false accusations against him he having not yet entred Alexandria they inform the Emperour Constantius that he would subvert all Egypt and Libya That which made the greatest addition to their calumny was that Athanasius had Ordained in other Bishops Diocesses Athanasius arriving at Alexandria during this troublesome posture of affaires assembled a Synod of Bishops in Egypt Who by an unanimous consent made the same determinations with those convened at Serdica and with that Synod assembled at Jerusalem by Maximus But the Emperour who had long before embraced the Arian opinion wholly altered all things which he had a little before decreed And in the first place he gave order that Paulus the Bishop of Constantinople should be banished who was strangled by those that carried him into banishment at Cucusus in Cappadocia Marcellus also being ejected Basilius was again put into possession of the Church of Ancyra Lucius of Adrianople was bound in iron chaines and died in Prison Moreover what was reported concerning Athanasius made so prevalent an impression upon the Emperour that he fell into an unmeasurable rage and gave order that he should be slain whenever he could be found and together with him Theodulus and Olympius Prelates of Churches in Thracin But Athanasius was not ignorant of what Orders the Emperour had given But having been made sensible thereof before hand he betook himself to flight again and so avoided the Emperours menaces The Arians calumniated him for this his escape especially Narcissus Bishop of Neroniades a City of Cilicia Georgius of Laodicaea and Leontius who then presided over the Church at Antioch This Leontius when he was a Presbyter was divested of that dignity because he lived continually with a woman whose name was Eustolium and endeavouring to conceal the suspicion of his unclean converse with her he cut off his own genitalls after which he was conversant with her with a greater confidence and liberty in regard he wanted those things upon account whereof he had fallen into that suspition But by the Decree and diligence of the Emperour Constantius he was promoted to the Bishoprick of the Antiochian Church after Stephanus who had before succeeded Flaccillus Thus far concerning this person CHAP. XXVII That Macedonius having got possession of the See of Constantinople did much mischief to those that in opinion dissented from him MOreover at that
He had the same sentiments with Arius and maintained the same opinion But he separated himself from the Arian party because they had admitted Arius into communion For Arius as I said before espousing one opinion in his mind made an open profession of another with his mouth when he hypocritically consented to and subscribed the form of the Creed drawn up at the Synod of Nice that he might deceive the then Emperour Upon this account therefore Aëtius separated himself from the Arians Moreover Aëtius had formerly been an Hereticall person and a very zealons defender of Arius's opinion For after he had been a little instructed at Alexandria he returned from thence And arriving at Antioch in Syria for there he was born he was Ordained Deacon by Leontius at that time Bishop of Antioch Immediately therefore he astonished those that discoursed him with the novelty of his speeches And this he did trusting in Aristotle's Categories that Book is so entitled by its Authour from the Rules whereof he discoursed but was insensible of his framing fallacious arguments in order to the deceiving of his own self nor had he learned the scope of Aristotle from knowing persons For Aristotle upon account of the Sophisters who at that time derided Philosophy wrote that Exercitation for young men and opposed the Sophisters with the art of discourse by subtile reasonings Wherefore the Ephecticks who expound Plato's and Plotinus's works do find fault with what Aristotle has subtilly and artificially asserted in that work But Aëtius having never had an Academick Master stuck close to the Sophismes of the Categories Upon which account he could neither understand how there could be a generation without a beginning nor how he that was begotten could be coëternal with him who begat him Yea Aëtius was a man of so little learning so unskilled in the sacred Scriptures and so wholly exercised in and addicted to a contentious and disputative humour which every Rustick may easily do that he was not in the least studious in the perusal of those Ancient writers who have explained the sacred Books of the Christian Religion but wholly rejected Clemens Africanus and Origen persons expert in all manner of knowledge and literature But he patcht together Epistles both to the Emperour Constantius and to some other persons knitting together therein trifling and contentious disputes and inventing subtile and fallacious arguments Upon which account he was surnamed Atheus But although his assertions were the same with those of the Arians yet because they were unable to understand his difficult and perplexed Syllogismes he who had the same sentiments with them was by those of his own party judged to be an Heretick And for this reason he was driven from their Church but he himself pretended that he would not communicate with them There are at this present some Hereticks propagated from him to wit those who were heretofore called Aëtians but now they are termed Eunomians For Eunomius who â—ad been Aëtius's Notary having been instructed in that Heretical opinion by him afterwards Headed that Sect. But we shall speak concerning Eunomius in due place CHAP. XXXVI Concerning the Synod at Millaine AT that time the Bishops met in Italy there came not very many of the Eastern Bishops in regard most of them were hindred from coming either by their great age or by the length of the journey but of the Western Bishops there met above three hundred For it was the Emperours order that a Synod should be held at the City of Millaine Where being met together the Eastern Bishops requested that in the first place sentence might by a general consent be pronounced against Athanasius that so that having been effected he might in future be perfectly disabled from returning to Alexandria But when Paulinus Bishop of Triers in Gallia and Dionysius and Eusebius the former of whom was Bishop of Alba the Metropolis of Italy and the latter of Vercellae which is a City of Liguria in Italy were sensible that the Eastern Bishops by a ratification of the sentence against Athanasius attempted the subversion of the Faith they arose and with great earnestness cryed out that deceit and fraud was covertly designed against the Christian Religion by what was transacted for they said that the accusation against Athanasius was not true but that these things were invented by them in order to the depravation of the Faith After they had with loud voices spoken all this the congress of Bishops was for that time dissolved CHAP. XXXVII Concerning the Synod at Ariminum and concerning the Draught of the Creed which was published there WHen the Emperour understood this He removed them out of the way by banishment And resolved to convene a General Council that so by drawing all the Eastern Bishops into the West he might if it were possible reduce them all to an agreement in opinion But in regard the tediousness of the Journey rendred this design of his difficult he ordered the Synod should be divided into two parts permitting those then present to meet at Ariminum a City of Italy But by his Letters he gave the Eastern Bishops order to assemble at Nicomedia a City of Bithynia The Emperour issued out these orders with a design to unite them in opinion But this design of his had not a successful event For neither of the Synods agreed amongst themselves but each of them was divided into contrary factions For neither could they convened at Ariminum be brought to agree in one and the same opinion and those Eastern Bishops gathered together at Seleucia of Isauria raised another Schism Moreover after what manner all these matters were transacted we will declare in the procedure of our History having first made mention of some few passages concerning Eudoxius For about that time Leontius who had ordained Aëtius the Heretick Deacon departing this life Eudoxius Bishop of Germanicia a City of Syria being then present at Rome considered with himself that he was to make haste And having framed a cunning discourse with the Emperour as if the City Germanicia stood in need of his consolation and defence he requested that leave might be granted him to make a sudden return The Emperour foreseeing nothing of a design sent him away But he having procured the chiefest persons of the Bedchamber to the Emperour to be his assistants left his own City Germanicia and clancularly possest himself of the Episcopate of Antioch immediately after which he attempted to favour Aëtius and made it his business to assemble a Synod of Bishops and restore him to his dignity to wit his Diaconate But he was in no wise able to effect this because the hatred conceived against Aëtius was more prevalent than Eudoxius's earnestness for him Thus much concerning these things But when the Bishops were assembled at Ariminum the Eastern Prelates affirmed that they were come to the Council with a design wholly to omit the
Ursacius Germinius and Caius have promised if any thing had been altered For how can peace be kept by those who subvert peace For all Regions and especially the Roman Church hath been involved in greater disturbances Upon which account we beseech Your Clemency that You would hear and look upon all our Legates with favourable ears and a serene countenance and that Your Clemency would not permit any thing to be reversed to the injury of the Ancients but that all things may continue which we have received from our Ancestours who we are confident were prudent persons and acted not without the holy Spirit of God Because not only the believing Populace are disquieted by that novelty but also Infidels are prohibited from making their approaches to a credulity We also entreat that You would give order that as many Bishops as are deteined at Ariminum amongst which there are many that are enfeebled with age and poverty may return to their Province lest the Populace of the Churches suffer dammage by being destitute of their Bishops But we do with more earnestness petition for this that no innovation may be made nothing may be diminished but that those things may remain uncorrupted which have continued in the times of the Father of Your holy Piety and in Your own Religious days And that Your holy Prudence would not suffer us to be wearied out and ravisht from our Secs but that the Bishops with their Laity free from disquietude may always attend the putting up their Petitions which they make for Your health for Your Empire and for peace which may the Divinity grant You to be profound and perpetual according to Your deserts Our Embassadours will bring both the subscriptions and also the names of the Bishops or Legates as they will inform Your holy and Religious Prudence by another writing Thus wrote the Synod and sent it by the Bishops But Ursacius and Valens having prevented their Arrival did before-hand calumniate the Synod shewing the Emperour the Draught of the Creed which they had brought along with them The Emperour whose mind had been long since wholly addicted to the Arian opinion was highly incensed against the Synod but had a great esteem and honour for Valens and Ursacius Wherefore the persons sent by the Synod staied a long while being unable to get an answer But at length the Emperour wrote back to the Synod by those that were present after this manner CONSTANTIUS VICTOR and TRIUMPHATOR AUGUSTUS to all the Bishops convened at Ariminum That our Chiefest care is always employed about the Divine and venerable Law even your goodness is not ignorant Notwithstanding We could not hitherto see the twenty Bishops sent from your Prudence who undertook the dispatch of the Embassie from you For we are wholly intent upon an expedition against the Barbarians And as you know 't is fit that a mind exercised about the Divine Law should be vacated from all care and sollicitude Wherefore We have ordered the Bishops to expect Our return to Adrianople that after the publick affairs shall be put into a good and settled posture we may at length hear and deliberate upon what they shall propose In the interim let it not seem troublesome to your gravity to wait for their return in regard when they shall come back and bring You our answer you will be enabled to bring to a conclusion such things as appertain to the utility of the Catholick Church When the Bishops had received this Letter they returned an answer after this manner We have received Your Clemencies Letter Lord Emperour Most dear to God! wherein is conteined that by reason of the pressing necessity of publick business You could not hitherto see our Embassadours And You order us to expect their return till such time as Your Piety shall understand from them what hath been determined by us agreeable to the tradition of our Ancestours But we do by this Letter profess and affirm that we do in no wise recede from our resolution And this we have given in charge to our Embassadours We desire therefore that with a serene countenance You would both order this present Letter of our Meanness to be read and also gratiously admit of those things which we have given in charge to our Embassadours Undoubtedly Your mildness as well as we doth perceive how great the grief and sadness at present is every where in regard so many Churches are destitute of their Bishops in these most blessed times of Yours And therefore we again beseech Your Clemency Lord Emperour Most dear to God! that before the sharpness of winter if it may please Your Piety You would command us to return to our Churches in order to our being enabled to put up our usual prayers together with the people to Almighty God and to our Lord and Saviour Jesus Christ his only begotten Son in behalf of Your Empire in such manner as we have always done and now most earnestly desire to do After they had written this Letter and continued together some small time in regard the Emperour would not vouchsafe them an answer they departed every one to his own City But the Emperour had long before had a designe of disseminating the Arian opinion throughout the Churches Which he then earnestly endeavouring to effect made their departure a pretext of Contumely saying that he was despised by them in regard they had dissolved the Council contrary to his will Wherefore he gave Ursacius's party free liberty of doing what they pleased against the Churches He also commanded that that Draught of the Creed which had been read at Ariminum should be sent to the Churches throughout Italy giving order that such as would not subscribe it should be put out of the Churches and others substituted in their places And in the first place Liberius Bishop of Rome having refused to give his consent to that Creed is banished the Ursacians having substituted Felix in his place This Felix being a Deacon in the Church of Rome embraced the Arian opinion and was preferred to that Bishoprick But there are some who affirm that he was not addâ—cted to the Arian opinion but was by force necessitated to be ordained Bishop At that time therefore all places in the West were filled with innovations and disturbances some being ejected and banished and others put into their places And these things were transacted by force and the authority of the Imperial Edicts which were also sent into the Eastern parts Indeed not long after Liberius was recalled from banishment and recovered his own See the people of Rome having raised a Sedition and ejected Felix out of that Church at which time the Emperour gave them his consent thereto against his will But the Ursacians left Italy went into the Eastern parts and arrived at a City of Thracia the name whereof was Nice Wherein after they had continued some small time they made up another Synod there
were Acacius himself and such as adhered to his opinion being as many in number as we have mentioned a little before After the recitation hereof Sophronius Bishop of Pompeiopolis in Paphlagonia spake these words aloud If to explain our own particular opinion every day be the exposition of the Faith we shall be destitute of the exact discussion of the truth These words were spoken by Sophronius And I do affirm that if as well those who lived before these men as they that succeeded them had at first entertained such sentiments concerning the Nicene Creed all contentious disputes would have ceased nor would a violent and irrational disturbance have been prevalent in the Churches But let such as are prudent pass their judgment concerning the state of these matters After they had mutually spoken and heard many things concerning this business and concerning the persons accused the convention was for that time dissolved On the fourth day they all met again in the same place and with the same contentiousness began to dispute again Amongst whom Acacius explained his opinion in these words in as much as the Nicene Creed hath been once and after that frequently altered nothing hinders but a new Creed may be now published Hereto Eleusius Bishop of Cyzicum made a return and said the Synod is at present convened not that it should learn what it had not the knowledge of before nor to receive a Creed which it was not heretofore in possession of but that proceeding on in the Creed of the Fathers it should never recede from it either during life or at the time of death With these words Eleusius opposed Acacius's opinion terming that Creed published at Antioch the Fathers Creed But any one might have answered him also in these words how is it that you stile those convened at Antioch the Fathers O Eleusius whereas you acknowledge not their Fathers For they who were assembled at Nice and by their consent firmed the Homoöusian Faith ought more properly to be termed the Fathers both because they preceded in time and also in regard those convened at Antioch were by them promoted to the Sacerdotal dignity Now if those assembled at Antioch have rejected their own Fathers they who come after them do not perceive themselves to be followers of Parricides Moreover how can they have admitted their Ordination to be Legitimate whose Faith they have rejected as impious For if those persons had not the holy Ghost which is infused by Ordination these have not received the Priesthood For how could these have received it from them who had it not to give These words might have been spoken in opposition to what was said by Eleusius After this they proceeded to another question For in regard the Acacians asserted in that Draught of the Creed which had been recited that the Son was like the Father they enquired of one another in what respect the Son was like the Father The Acacians asserted that the Son was like the Father in respect of his Will only not as to his Essence But all the rest maintained that he was like the Father in respect of his Essence also They spent the whole day in their altercations about this query and they confuted Acacius because in the books by him composed and published he had asserted that the Son is in all things like the Father And how can you said they now deny the likeness of the Son to the Father as to his Essence Acacius made this answer no modern or ancient Authour was ever condemned out of his own writings When they had maintained a tedious fierce and subtle dispute against one another concerning this question and could in no wise be brought to an agreement Leonas arose and dissolved the Council And this was the conclusion which the Synod held at Seleucia had For on the day after Leonas being intreated refused to come any more into the Congress saying that he had been sent by the Emperour to be present at an unanimous Synod But in regard some of you do disagree I cannot said he be there go therefore and prate in the Church The Acacians looking upon what had been done to be a great advantage to them refused to meet also But those of the other party met together in the Church and sent for the Acacians that cognizance might be taken of the Case of Cyrillus Bishop of Jerusalem For you must know that Cyrillus had been accused before upon what account I cannot tell But he was deposed because having been frequently summoned in order to the examination of his cause he had not made his appearance during the space of two whole years Nevertheless when he was deposed he sent an Appellatory Libel to them who had deposed him and appealed to an higher Court of Judicature To which appeal of his the Emperour Constantius gave his assent Indeed Cyrillus was the first and only person who contrary to the usage of the Ecclesiastick Canon did this to wit made use of Appeals as 't is usually done in the publick secular Courts of Judicature He was at that time present at Seleucia ready to put himself upon his trial and therefore the Bishops called the Acacians into the assembly as we have said a little before that by a general consent they might pass a definitive sentence against the persons accused For they had cited some other persons besides that were accused who for refuge had joyned themselves to Acacius's party But in regard after their being frequently summoned they refused to meet the Bishops deposed both Acacius himself and also Georgius of Alexandria Uranius of Tyre Theodulus of Chaeretapi in Phrygia Theodosius of Philadelphia in Lydia Evagrius of the Island Mytilene Leontius of Tripolis in Lydia and Eudoxius who had heretofore been Bishop of Germanicia but had afterwards crept into the Bishoprick of Antioch in Syria Moreover they deposed Patrophilus because being accused by Dorotheus a Presbyter and summoned by them to make his defence he was contumacious These persons they deposed But they Excommunicated Asterius Eusebius Abgarus Basilicus Phoebus Fidelis Eutychius Magnus and Eustathius determining they should continue Excommunicate till such time as by making satisfaction they had cleared themselves of their accusations Having done this and written Letters concerning those Bishops they had deposed to each of their Churches they constitute a Bishop of Antioch in the room of Eudoxius whose name was Annianus Whom the Acacians soon after apprehended and delivered him to Leonas and Lauricius by whom he was banished Those Bishops who had Ordained Annianus being incensed hereat deposited Contestatory Libels against the Acacians with Leonas and Lauricius by which they openly declared that the determination of the Synod was injured And when nothing further could be done they went to Constantinople to inform the Emperour concerning the matters determined by them CHAP. XLI That upon the Emperours return from the Western parts the Acacians were convened in the
your minds and endeavours a splendid and generous Character of that your noble Descent Let it be published to Our Citizens of Alexandria Thus wrote the Emperour CHAP. IV. How upon Georgius's being murdered Athanasius returned to Alexandria and recovered his own Church NOt long after Athanasius returning from his Exile was kindly received by the people of Alexandria who at that time expelled the Arians out of the Churches and gave Athanasius possession of the Oratories But the Arians assembled themselves in some obscure and mean houses and Ordained Lucius in the place of Georgius Such was the state of affairs then at Alexandria CHAP. V. Concerning Lucifer and Eusebius AT the same time Lucifer and Eusebius were by an Imperial Order recalled from banishment Lucifer was Bishop of Caralis a City of Sardinia Eusebius of Vercellae which is a City of the Lygurians in Italy as we have said before Both these persons therefore returning from Exile out of the Upper Thebais held a consult how they might hinder the impaired Laws of the Church from being violated and despised CHAP. VI. How Lucifer arriving at Antioch Ordained Paulinus IT was concluded therefore that Lucifer should go to Antioch in Syria and Eusebius to Alexandria that by assembling a Synod together with Athanasius they might confirm the opinions of the Church Lucifer sent a Deacon as his Substitute by whom he promised his assent to what should be determined by the Synod But he himself went to Antioch and finds that Church in a great disturbance For the people disagreed amongst themselves For not only the Arian Heresie which had been introduced by Euzoius divided the Church but as we have said before Meletius's followers also by reason of their affection towards their Master differed from those who embraced the same Sentiments with them Lucifer therefore when he had constituted Paulinus Bishop over them departed from thence again CHAP. VII How Eusebius and Athanasius accorded together and assembled a Synod of Bishops at Alexandria wherein they expensly declared that the Trinity is Consubstantial BUt as soon as Eusebius arrived at Alexandria he together with Athanasius was very diligent about convening a Synod There assembled Bishops out of several Cities and conferred amongst themselves concerning many and most weighty matters In this Synod they asserted the Divinity of the holy Ghost and included him in the Consubstantial Trinity They likewise determined that Christ at his incarnation assumed not only Flesh but an humane Soul which was also the opinion of the primitive Ecclesiasticks For they introduced not any new Doctrine invented by them into the Church but confirmed those points which Ecclesiastick tradition had from the beginning asserted and which the Learnedest persons amongst the Christians had demonstratively affirmed For such Sentiments as these all the Antients in their disputations concerning this point have left us in their Writings Irenaeus Clemens Apollinaris of Hierapolis and Serapion president of the Church in Antioch do assert this in the Books by them composed as an opinion by general consent acknowledged to wit that Christ at his assumption of Flesh was endowed with a humane Soul Moreover the Synod convened upon Berillus's account who was Bishop of Philadelphia in Arabia in their Letter to the said Berillus hath maintained the same Doctrine Origen also doth acknowledge every where in his works which are extant that Christ at his incarnation assumed an humane Soul but more particularly in the ninth Tome of his COmments upon Genesis he has explained the Mystery hereof where he hath copiously proved that Adam is a type of Christ and Eve of the Church Holy Pamphilus and Eusebius who borrowed his Sirname from him persons worthy to be credited do attest this For both these persons who club'd in their drawing up the Life of Origen in writing and answered such as were prepossest with a prejudice against that person in those famous Books wherein they made an Apology in defence of him do affirm that Origen was not the first person engaged in this Subject but that he interpreted the mystical tradition of the Church But those Bishops present at the Synod of Alexandria omitted not their researches into this question to wit concerning Ousia and Hypostasis For Hosius Bishop of Corduba in Spaine whom we formerly mentioned who was sent before by Constantine the Emperour to compose the disturbance at that time raised by Arius being desirous to root out the opinion of Sabellius the Libyan raised a dispute concerning Ousia and Hypostasis which was the occasion of another dissention But the Nicene Synod which was soon after convened made not the least mention of this dispute Notwithstanding in regard some persons were afterwards desirous of contending about this matter for that reason these determinations were made in this Synod concerning Ousia and Hypostasis It was resolved by them that these terms ought not to be used concerning God For they said that the term Ousia was not so much as mentioned in the sacred Scriptures and that the Apostle oblieged thereto upon a necessity of delivering some opinions had not rightly used the word Hypostasis But they Decreed that these terms were to be admitted of upon another account to wit when they refute Sabellius's opinion least for want of expressive words we should suppose the Trinity to be one thing called by a triple name but we must rather believe every one of those named in the Trinity to be truly God in his proper Person These were the determinations of the Synod at that time But nothing hinders but we may briefly declare our knowledge concerning the terms Ousia and Hypostasis Such persons amongst the Greeks as were Expositours of their Philosophy have given various definitions of Ousia but they have not made the least mention of Hypostasis Irenaeus Grammaticus in his Alphabetical Lexicon entitled Atticistes affirms this word Hypostasis to be a barbarous term For it is not says he used by any of the Antients but should it be any where found occurring it is not taken in that sense wherein 't is now used For in Sophocles in his Tragedy entitled Phoenix the term Hypostasis signifies Treachery In Menander it imports Sauces as if any one should term the Lees in an Hogshead of Wine Hypostasis But you must know that although the Antient Philosophers did not make use of this term Hypostasis yet the more modern Philosophick Writers used it frequently instead of Ousia Moreover they have given us as we said various definitions of Ousia But if Ousia may be circumscribed by a definition how can we properly make use of this term in reference to God who is incomprehensible Evagrius in his piece intitled Monachicus disswades us from discoursing rashly and inconsiderately concerning God But he altogether forbids the defining of the Divinity in regard it is a most Simple thing For definitions says he belong to
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
forth at Antioch according as we have remarked in our foregoing Book And when by some persons they were asked this question You who are termed Macedoniani if you differ in your Sentiments from the Acacians how comes it to pass that you have communicated with them untill now as being of the same opinion with you To this demand they returned an answer by Sophronius Bishop of Pompeiopolis a City of Paphlagonia after this manner The Western Bishops says he were infected as it were with a disease with the Homoöusian opinion Aëtius in the East having adulterated the doctrine of the Faith introduced an opinion whereby he maintained a dissimilitude of substance between the Son and the Father Both these opinions were impious For the Western Bishops did rashly knit together in one the distinct persons of the Father and Son binding them together with that Cord of iniquity the term Homoöusios Aëtius wholly separated that affinity of nature which the Son hath to the Father by introducing this expression Unlike according to Essence Since therefore the Assertours of both these opinions fall into the highest extreams of opposition the middle way between these two assertions seemed to us to be more agreeable to truth and piety whereby 't is affirmed that the Son is like to the Father according to Subsistence This is the answer which the Macedoniani returned by Sophronius to that question as Sabinus says in his Collection of the Acts of Synods But whereas they accuse Aëtius as being the Authour of the Anomoian opinion and not Acacius 't is apparent they do fallaciously corrupt the truth thinking to avoid the Arians on the one side and the Homoöusians on the other For they are confuted by their own words that through a desire of innovating they have made a separation from them both But let thus much be said concerning these persons CHAP. XI How the Emperour Julianus exacted money from the Christians BUt the Emperour Julianus having at the beginning of his Reign shown himself mild and gratious to all persons in process of time did not demonstrate himself to be of such a like temper towards every one For whenever there hapned any occasion of calumniating Constantius he most readily granted the Christians requests But when no such reflections were to be made he made all men apparently sensible of that private hatred which he had conceived against the Christians in general Forthwith therefore he issues out an Order that the Church of the Novatians in Cyzicum which had been totally demolished by Euzoius should be rebuilt imposing a most burthensome penalty upon Eleusius Bishop of that City if he did not perfect that building at his own charge within the space of two months He also promoted gentilism with his utmost endeavour And as we have said before he opened the Pagan Temples Yea he himself did publickly offer sacrifice to the Genius of the City Constantinople in the Basilica where the image of the Publick Genius was erected CHAP. XII Concerning Maris Bishop of Chalcedon MOreover at this time Maris Bishop of Chalcedon in Bithynia being led by the hand into the Emperours presence for he was very aged and had that distemper in his eyes termed the Pin and Web when he came before him he reproved him sharply terming him an impious person an Apostate and an Atheist The Emperour returned him opprobrious language for his reproaches calling him blind fellow And your Galilaean God said he will never cure you For Julianus did usually term Christ The Galilaean and Christians Galilaeans But Maris answered the Emperour with a greater confidence I thank God said he for depriving me of mine eyes that I might not behold your face who have fal'n into such horrid impieties The Emperour made no return hereto but was severely revenged on him afterwards For when he perceived that those who suffered Martyrdom in the Reign of Diocletian were honoured by the Christians and having observed that many persons were very desirous of being made Martyrs as if he resolved to be revenged on the Christians upon this very account he took another course He declined indeed that extremity of cruelty practised in the Reign of Diocletian nevertheless he did not wholly abstain from raising a Persecution For I call that a Persecution when those who live peaceably are by any means whatever disquieted and molested Now he disturbed them after this manner He made a Law that the Christians should not be allowed an education in humane Literature least said he when they have sharpned their tongues they should with a greater readiness answer the Disputants amongst the Heathens CHAP. XIII Concerning the tumult raised by the Heathens against the Christians HE also issued out an Order that those who would not relinquish the Christian Religion and come and offer sacrifice to Idols should not hold any Military imploy about Court. Nor would he permit the Christians to be Governours of Provinces saying that their Law forbad the use of the sword against such delinquents as had deserved a capital punishment Moreover he induced many persons partly by flatteries and partly by gifts to sacrifice Immediately therefore both those who were true Christians and also they who pretended the profession of that Religion being tryed in a furnace as it were were apparently manifested to all men For such as sincerely and cordâ—ally professed Christianity willingly left their Military Offices being resolved to suffer any thing rather then renounce Christ. Amongst whom were Jovianus Valentinianus and Valens all which persons afterwards wore the Imperial Crown But others who were not found Christians who preferred riches and Secular Honours before the true felicity without the least delay submitted and offered sacrifice One of which number was Ecebolius a Sophista of Constantinople Who making himself conform to the dispositions and humours of the Emperours was in Constantius's time pretendedly a very zealous Christian In Julianus's Reign he seemed a very fierce assertour of Gentilism After Julianus's death he would needs profess Christianity again For having prostrated himself before the door of the Oratory he cried out Trample upon me who am salt without savour This is the true Character of Ecebolius a person as at first so afterwards light and inconstant At that time the Emperour desirous to be revenged upon the Persians for the frequent incursions they had made into the Roman Territories in the Reign of Constantius went in great hast through Asia into the East But being sensible of the many mischiefs which accompany a War and that a vast Treasure is required to carry it on without which it cannot be commodiously managed he craftily devised a way to extort money from the Christians For he imposed a pecuniary mulct upon those that refused to sacrifice and the exaction was very severe upon such as were sincere Christians For every one was compelled to pay proportionably to his estate And thus the Emperour by an unjust collection
go directly from thence to Constantinople he arrived at a place the name whereof is Dadastana it is Situate in the Frontiers of Galatia and Bithynia There Themistius the Philosopher with others of the Senatorian Order met him and recited his Consular Oration before him which he afterwards spoke in the presence of the people at Constantinople Indeed as well the Civill as Ecclesiastick affairs of the Roman Empire being blest with so good an Emperour would have been managed fortunately and successfully had not a sudden death ravish't so eminent a personage from the publick For being seized with a distemper termed an Obstruction in Winter time he ended his life at the fore mentioned place in his own and his Son Varronianus's Consulate upon the seventeenth of February Having Reigned seaven months and lived thirty three years This Book contains the transactions of affairs during the space of two years and five months THE FOURTH BOOK OF THE Ecclesiastical History OF SOCRATES SCHOLASTICUS CHAP. I. That after Jovianus's death Valentinianus is Proclaimed Emperour who made his Brother Valens his Colleague in the Empire And that Valentinianus was a Catholick but Valens an Arian THE Emperour Jovianus having ended his life as we have declared at Dadastana in his own and his Son Varronianus's Consulate on the seventeenth of February the Souldiers departing from Galatia on the seventh day after came to Nicaa in Bythinia where by a general suffrage they proclaim Valentinianus Emperour on the five and twentieth of February in the same Consulate By original extract he was a Pannonian born at the City Cibalis Having been entrusted with the leading of an Army he had given a demonstration of his great skill in Tacticks He was a personage of a large soul and always appeared superiour to that degree of honour he had arrived at When therefore they had created him Emperour He went immediately to Constantinople and thirty days after his being proclaimed he makes his Brother Valens his Colleague in the Empire They were both Christians but they disagreed about the Faith of the Christian Religion For Valentinianus had a veneration for the Creed of the Nicene Synod but Valens by reason of a prepossession adhered rather to the Arian opinion The reason of this his prepossession was because he had been baptized by Eudoxius Bishop of Constantinople a Prelate of the Arian Religion Both of them entertained a warmth and ardency for that Religion which each adhered to and yet after they came to the Empire they differed one from the other very much in their dispositions For formerly in the Reign of Julianus when Valentinianus was Tribune of the Souldiers and Valens had a Military employ in the Emperours Guards each of them gave a demonstration of the zeal they had for their Religion For being compelled to sacrifice they chose to leave their Military employments rather than relinquish Christianity But at that time the Emperour Julianus knowing them to be persons usefull to the Publick removed neither of them from their Military preferment nor yet Jovianus who was his Successour in the Empire But being afterwards promoted to the Empire they were at first like to one another as to their care about the management of the publick affairs but they differed as I have said about the Christian Religion and behaved themselves after a disagreeable manner towards the Christians For Valentinianus did indeed favour such persons as embraced his own sentiments but he was not in the least troublesome to the Arians But Valens desirous to promote the Arians did most grievously disquiet and disturb those who differed in opinion from them as the procedure of our History will evidence At that very time Liberius presided over the Roman Church at Alexandria Athanasius was Bishop of the Homoöusians and Lucius of the Arians whom the Arians had constituted Georgius's successour Euzoïus presided over the Arians at Antioch Those of the Homoöusian opinion in that City were divided into two parties Paulinus headed the one party and Melitius the other Cyrillus was again put into possession of the Church at Jerusalem The Government of the Churches at Constantinople was in the hands of Eudoxius an assertour of the Arian opinion the Homoöusians kept their assemblies in a little Oratory within that City Those of the Macedonian Heresie who had dissented from the Acacians at Seleucia at that time retained their Churches in every City In this posture were the affairs of the Church at that time CHAP. II. That Valentinianus went into the Western parts of the Empire and Valens resided at Constantinople who upon the Macedonians address to him that a Synod might be convened granted their request And that he persecuted the Homoousians BUt the one of the Emperours to wit Valentinianus went forthwith into the Western parts of the Empire For the care of the publick affairs necessarily required his presence there But Valens after he had resided a little while at Constantinople had an address made to him by most of the Bishops of the Macedonian Heresie who requested another Synod might be convened in order to the amendment of the Greed. The Emperour supposing they embraced the same sentiments with Acacius and Eudoxius permitted it to be done And so these persons made it their business to assemble a Synod in the City Lampsacus But Valens went with all speed possible towards Antioch in Syria fearing least the Persians should break the League they had entred into for thirty years in the Reign of Jovianus and invade the Roman Territories But the Persians were quiet Which calm Valens made an ill use of and raised an irreconcileable War against those who embraced the Homoöusian opinion He did indeed no harm to Paulinus the Bishop by reason of that persons exemplary and eminent Piety But he punished Melitius with Exile He drove all others who refused to communicate with Euzoïus from the Churches in Antioch and subjected them to losses and various punishments 'T is said that he drowned many persons in the River Orontes which runs by that City CHAP. III. That whilst Valens Persecuted those who embraced the Homoöusian opinion in the East there arose a Tyrant at Constantinople by name Procopius And that at the same time an Earthquake hapned and an inundation of the Sea which ruined many Cities WHilst Valens did these things in Syria there arose a Tyrant at Constantinople by name Procopius He got together a great force in a short time and made preparations for an expedition against the Emperour This being told to the Emperour put him into a very great Agony which for a little while represt the fury of his Persecution against the Catholicks In the interim that the disquietude of a Civil War was with pangs expected an Earthquake hapning ruined many Cities The Sea also altered its own boundaries For in some places it overflowed so much that Vessells might Sail where there was a foot passage before And it departed from other places
in such a manner that they were found to be dry ground And this hapned in the first Consulate of the two Emperours CHAP. IV. That there being a disturbance in the Secular as well as the Ecclesiastick State of affairs the Macedonians having convened a Synod at Lampsacus did again confirm the Antiochian Creed and Anathematized that published at Ariminum and did again ratifie the deposition of Acacius and Eudoxius THese things hapning to be thus neither the Civil nor the Ecclesiastick State of affairs was in a sedate posture Those therefore who had requested of the Emperour a power of convening a Synod met at Lampsacus in the same Consulate which I have even now mentioned This was the seventh year from the Synod which had been assembled at Seleucia Having again confirmed the Antiochian Creed there to which they had subscribed at Seleucia they Anathematize that Creed published at Ariminum by those Bishops with whom they had heretofore agreed in opinion and again condemned Acacius's and Eudoxius's party as having been justly deposed Eudoxius Bishop of Constantinople could not in any wise contradict these determinations for the Civil War which was imminent permitted him not to revenge himself of them Wherefore Eleusius Bishop of Cyzicum and his Adherents were at that time for some little while the stronger party in regard they asserted that termed Macedonius's opinion which before had a very mean repute but was then rendred more conspicuous and better known in the Synod at Lampsacus I suppose this Synod to have been the reason why those termed the Macedoniani are so numerous in the Hellespont For Lampsacus is Scituate in a narrow Bay of the Hellespont This was the conclusion of the Synod of Lampsacus CHAP. V. That an engagement hapning about a City of Phrygia between the Emperour Valens and the Tyrant Procopius the Emperour took the Tyrant by the treachery of his Commanders and put him and them to death by insticting new and unusual punishments upon them ON the year following wherein Gâ—dâ—ianus and Dagalaïfus were Consulâ— the War was in good earnest begun For when the Tyrant Procopius having removed from Constantinople was upon the March with his Army towards the Emperour Valens informed thereof hastens from Antioch and engages Procopius â—eer a City of Phrygia the name whereof is Nacolia In the first encounter he was worsted But not long after he took Procopius alive Agiloâ— and Gomoarius his Commanders having betrayed him upon all whom Valens inflicted new and unusual punishments For disregarding the Oathes he had bound himself in to the Traitours he put them to death by cutting them in sunder with Saws And having bound each of the Tyrants legs to two trees standing neer one another which were bowed down he afterwards permitted the bended trees to erect themselves By the rise whereof Procopius was torn in sunder And thus the Tyrant rent into two pieces ended his Life CHAP. VI. That after the death of the Tyrant the Emperour forced those who had been present at the Synod and all the Christians to embrace Arius's Opinion THe Emperour having at that time been fortunate and successfull in that action began immediately to disquiet the Christians being desirous to bring over all persons to Arianism But he was in a more especial manner incensed against the Synod which had been convened at Lampsacus not only because it had deposed the Arian Bishops but in regard that Draught of the Creed published at Ariminum had been Anathematized there Being therefore come to Nicomedia in Bithynia he sent for Eleusius Bishop of Cyzicum to him This Prelate had more closely adhered to Macedonius's opinion as I have said before Wherefore the Emperour having convened a Synod of Arian Bishops compelled Eleusius to give his assent to their Faith At first he denied to do it But when he was threatned with Banishment and Proscription of his Goods being terrified he gave his assent to the Arian opinion He repented immediately that he had consented And returning to Cyzicum in the presence of all the people he complained of his being forc't saying that he had given his assent by compulsion not voluntarily he also advised them to seek out for another Bishop because he had been compelled to renounce his own opinion But the inhabitants of Cyzicum by reason of that great love and affection they had for him refused to be subject to another Bishop nor would they permit any other to govern their Church They continued therefore under his presidency and would in no wise recede from their own Heresie CHAP. VII That Eunomius having ejected Eleusius the Macedonian was made Bishop of Cyzicum And concerning Eunomius's original and that having been Amanuensis to Aëtius sirnamed Atheus he imitated him WHen the Bishop of Constantinople heard this he prefers Eunomius to the Bishoprick of Cyzicum in regard he was a person able by his eloquence to draw the minds of the multitude to his own Lure Upon his arrival at Cyzicum an Imperial Edict was published by which order was given that Eleusius should be ejected and Eunomius installed This being done those of Eleusius's party having erected an Oratory without the City celebrated their assemblies therein Let thus much be said concerning Eleusius We must now give an account of Eunomius Eunomius had been Amanitensis to Aëtius surnamed Atheus of whom we have made mention before Conversing with him he imitated his Sophistick way of discoursing addicting himself to the use of certain insignificant and impertinent terms and was insensible of his framing fallacious arguments in order to the deceiving of himself Upon this account he was puf't up with pride and fell into Blasphemy being indeed a follower of Arius's opinion but was various ways an adversary to the doctrines of truth He had but a very mean skill in the sacred Scriptures and was unable to understand their meaning But he was very full of words always making a repetition of the same things over and over but could not arrive at the design he had proposed to himself His seven books which with a great deal of vain labour he wrote upon the Apostles Epistle to the Romans are a demonstration hereof For although he has spent a great many words in the explanation thereof yet he could in no wise apprehend the scope and design of that Epistle Of the same sort are those other Books of his that be extant Of which he that should be desirous to make tryal would find a great scarcity of sense amidst a multitude of words This Eunomius therefore was by Eudoxius preferred to the Bishoprick of Cyzicum When he was come thither by making use of his usual Dialectical art he amazed his Auditours by his unusual expressions whereupon there arose a disturbance at Cyzicum At length the inhabitants of Cyzicum not able to endure his arrogant and haughty manner of expressing himself drove him from their City He went to Constantinople where
This was the twelfth year after the ruine of Nicomedia Soon after this Earthquake most part of Germa a City in the Hellespont was destroyed by another Earthquake Notwithstanding these accidents hapned yet neither was Eudoxius Bishop of the Arians nor the Emperour Valens put into any fear For they desisted not from persecuting those who dissented in opinâ—on from them Moreover these Earthquakes seemed to denote the disturbance of the Churches Wherefore many of the Sacerdotal Order as I have said were banished Only Basilius and Gregorius by a certain dispensation of divine providence suffered not banishment by reason of their eminent piety The first of these persons was Bishop of Caesarea in Cappadocia and the second presided over Nazianzum a small City near Caesarea But we shall mention Basilius and Gregorius in the procedure of our History CHAP. XII That those who embraced Macedonius's Opinion being reduced into streights by reason of the Emperours violence towards them sent an Embassage to Liberius Bishop of Rome and subscribed to the Homoöusian Creed WHen those who embraced the Homoöusian opinion had at that time been sorely disquieted and put to flight the Persecutors renewed their rage against the Macedonians Who being reduced to great streights by fear rather then force sent Embassies to one another throughout every City signifying that they must of necessity fly both to the Emperours Brother Valentinianus and also to Liberius Bishop of Rome and that 't was more eligible for them to embrace their Faith than to communicate with Eudoxius's party They sent therefore Eustathius Bishop of Sebastia who had been many times deposed Silvanus of Tarsus in Cilicia and Theophilus of Castabali which is also a City of Cilicia and gave them order that they should not dissent from Liberius concerning the Faith but should enter into communion with the Roman Church and confirm the Homoöusian Creed These persons carrying along with them their Letters who had dissented from Acacius at Seleucia arrived at Old Rome They could not go to the Emperour Valentinian himself for he was engaged in a War with the Sarmatae in the Gallia's But they delivered their Letters to Liberius He at first wholly refused to admit them for he said that they were of the Arian Faction and could in no wise be received into communion by the Church in regard they had rejected the Nicene Creed They made answer that by a retractation they had acknowledged the Truth that they had long since renounced the Anomoïan Creed and had professed that the Son was every way like to the Father and that the term Homoios differed not in its import from Homoöusios Having said thus much Liberius required of them a profession of their opinion in writing They presented him a Libel wherein were inserted the Contents of the Nicene Creed I have not here inserted the Letters written from Smyrna in Asia and from Pisidia Isauria Pamphilia and Lycia in which places they had held Synods because of their length But the Libel which the Embassadours sent with Eustathius delivered to Liberius runs thus TO OUR LORD BROTHER AND FELLOW MINISTER LIBERIUS EUSTATHIUS THEOPHILUS AND SILVANUS GREETING IN THE LORD By reason of the mad opinions of Hereticks who desist not from giving cause of offence to the Catholick Churches upon this account we say we desirous to deprive them of all opportunity of giving offence do approve of and assent to the Synod of Orthodox Bishops which has been convened at Lampsacus Smyrna and at several other places from which Synod We being employed as Legates do bring a Letter to your Benignity and to all the Italian and Western Bishops to hold and keep the Catholick Faith which having been established in the holy Nicene Synod in the Reign of Constantine of Blessed Memory by three hundred and eighteen Bishops hath hitherto always continued intire and unshaken in which Creed the term Homoousios is holily and piously made use of in opposition to Arius's perverse doctrine in like manner We also together with the foresaid persons do under our own hands profess that We have held the same Faith and do hold and will keep it to our last breath and We do condemn Arius and his impious doctrine together with his disciples and those that embrace his sentiments as also all the Heresie of Sabellius the Patripassians Marcionistae Photinians Marcelliani and that of Paul of Samosata and the doctrine of these Hereticks and all those who maintain the same Tenets with them in fine all the Heresies that are opposite to the foresaid holy Creed which was piously and Catholickly set forth by the holy Fathers at Nicaea But in a more especial manner we Anathematize that Draught of the Creed recited at the Ariminum Synod as being contrary to the foresaid Creed of the holy Synod convened at Nicaea To which it being brought from Nice a Town of Thracia the Bishops subscribed at Constantinople being over perswaded by fraud and perjury But our Creed and the foresaid persons confession of Faith also from whom we are employed as Legates is this We Believe in one God the Father Almighty the Framer of all things visible and invisible and in one only begotten God the Lord Jesus Christ the Son of God begotten of the Father that is of the substance of the Father God of God Light of Light very God of very God begotten not made of the same substance with the Father by whom all things were made which are in heaven and which are on the earth who for us men and for our salvation descended from heaven became incarnate and was made man and suffered and rose again the third day and ascended into the heavens and shall come to judge the quick and dead And we believe in the holy Spirit But those that affirm there was a time when he was not and that he was not before he was born and that he was made of things which are not or those that assert the Son of God existed of another Hypostasis or Substance or that he is Changeable or mutable these persons the Catholick and Apostolick Church of God does Anathematize I Eustathius Bishop of the City Sebastia I Theophilus and I Silvanus Legates of the Synod of Lampsacus of Smyrna and of other Synods have Voluntarily and willingly written this confession of Faith with our own hands And if any person after the publication of this Creed by Us shall be desirous of bringing any accusation either against Us or those that have sent Us let him come with Your Holiness's Letters before such Orthodox Bishops as Your Sanctity spall approve of and go to Tryal with Us in their presence And if any crimination shall be made out let the Authour thereof be punished Liberius having bound up and secured the Legates by this Libel admitted them to communion and afterwards dismist them with this Letter THE LETTER OF LIBERIUS BISHOP OF ROME TO THE BISHOPS OF THE MACEDONIANI To Our
dearly beloved Brethren and Fellow-Ministers Evethius Cyrillus Hyperechius Uranius Heron Elpidius Maximus Eusebius Eucarpius Heortasiâ—s Neon Eumathius Faustinus Proclinus Pasinicus Arsenius Severus Didymion Brittannius Callicrates Dalmatius Aedesius Eustochius Ambrosius Gelonius Pardalius Macedonius Paulus Marcellus Heraclius Alexander Adolius Marcianus Sâ—henelus Johannes Macer Charisius Silvanus Photinus Antonius Anyâ—ho Celsus Euphranor Milesius Patricius Severianus Eusebius Eumolpius Athanasius Diophantus Menodorus Diocles Chrysampelus Neon Eugenius Eustathius Callicrates Arsenius Eugenius Martyrius Hieracius Leontius Philagrius Lucius and to all the Orthodox Bishops in the East Liberius Bishop of Italy and the Bishops in the West wish health always in the Lord. Your Letters Dearly beloved Brethren Resplendent with the Light of Faith delivered to Us by Our highly esteemed Brethren the Bishops Eustathius Silvanus and Theophilus brought the most wish't-for joy of Peace and Unity to Us and that most especially upon this account because they have affirmed and demonstrated that Your opinion and Your sentiments are consonant and agreeable both to Our Slenderness and also to all the Bishops in Italy and in the Western parts And this we acknowledge to be the Catholick and Apostolick Faith which from the Nicene Synod hitherto has continued entire and unshaken This Creed Your Legates themselves have professed that they do hold and embrace and being filled with great joy have wiped out all impressions and quenched the remaining sparks of an absurd opinion and have made a publication of this Creed not only in words but under their own hand-writing The Copy whereof We have judged necessary to be annexed to these Letters that we might not leave the Hereticks any pretext of framing another conspiracy whereby they should again excite the Incentives of their own malice and according to their usage rekindle the flames of discord Moreover Our dearest Brethren Eustathius Silvanus and Theophilus have professed and acknowledged this also that both they themselves and also Your Love have always had this Creed and will retain it to the last to wit the Creed approved of at Nicaea by three hundred and eighteen Orthodox Bishops which does contain the perfect Truth and stops the mouthes and vanquishes all the shoals of Hereticks For not of their own accord but by divine appointment so great a Company of Bishops was convened against the madness of Arius as were equal in number to those by whose assistance Blessed Abraham through faith destroyed so many thousands of his enemies Which faith being comprehended in the Hypostasis and in the term Homoousios does like a strong and impregnable fortress beat back and repell all the assaults and mischievous machinations of Arius's perverse opinion Wherefore when all the Western Bishops had met at Ariminum whither the improbity of the Arians had called them together that either by some kind perswasives or which is truest by compulsion of the Secular power they might destroy or perversely deny what had with all imaginable caution been inserted into the Creed their subtilty advantaged them not in the least For almost all those persons then convened at Ariminum who had at that time been either enticed into errour or imposed upon are now returned to a right mind have Anathematized that Draught of the Creed published by them convened at Ariminum and have subscribed to that Catholick and Apostolick Creed ratified and established at Nicaea And having entred into a communion with Us they are with a greater warmth incensed against Arius's Opinion and against his disciples Of which business when the Legates of Your Love perceived an evident proof they annexed You Your Selves to their own Subscription and do Anathematize Arius and what was transacted at Ariminum against the Creed ratified at Nicaea to which transactions You Your Selves beguiled by perjury have subscribed Wherefore it seemed agreeable to Us to write to Your Love and to give assistance to those whose requests are just and equitable More especially because we are ascertained by the profession of Your Legates that the Eastern Bishops are come to themselves and do embrace the same Sentiments with the Orthodox Western Prelates We make known this to you also least you should be ignorant of it that the Blasphemies of the Ariminum Synod are now Anathematized by those who seem to have been damnified at that time by Fraud and that all persons have unanimously conspired in an agreement to the Nicene Creed And this ought to be made known to all men by You that such as have been damnified in their Faith by force and Fraud may now at length return from Heretical darkness to the divine light of Catholick Liberty Who if after this Synod they will not vomit up the poyson of perverse doctrine renounce all Arius's Blasphemies and Anathematize them may know that they themselves together with Arius and his disciples and the rest of the Serpents whether Sabellians or Patropassians or what ever other Heresie they are followers of are excluded from and are no members of the Church's Assemblies which admits not illegitimate Sons God preserve You in safety Dearly beloved Brethren Eustathius and those that accompanied him having received these Letters went over into Sicilia where after they had caused a Synod of Sicilian Bishops to be convened they made a profession of the Homoöusian Faith in their presence and confirmed the Nicene Creed and having received from them Letters written to the same effect they returned to the persons by whom they had been sent Who upon receipt of Liberius's Letter sent Legates from City to City to the principal Assertours of the Homoöusian Faith exhorting them to meet together unanimously at Tarsus a City of Cilicia in order to the confirming of the Nicene Creed and that they might put an end to all manner of contentious disputes which had since that been raised And this had perhaps been effected had not Eudoxius a Prelate of the Arian Religion one who at that time was in great favour with the Emperour hindred it Who being more exasperated because of the Synod summoned to meet at Tarsus framed greater mischiefs against them Moreover that the Macedonians by sending Legates to Liberius entred into a Communion with him and confirmed the Nicene Creed Sabinus himself has confessed in his Collection of Synodick Actions CHAP. XIII How Eunomius separated himself from Eudoxius because he adhered to his Master Aëtius And that a disturbance being raised at Alexandria by Eudoxius's means Athanasius fled again And that when the Populace were tumultuous hereupon the Emperour being afraid by his Letters pacified the Alexandrians and ordered that Athanasius should be put into quiet possession of his Church again ABout the same time Eunomius being separated from Eudoxius held his assemblies apart by himself because after he had several times entreated him to embrace his Master Aëtius's opinion Eudoxius refused to do that And yet Eudoxius did not this willingly For he rejected not Aëtius's opinion in regard it
Peter has manifestly displaied them to the view of all men in his own Letters which he sent about to the Churches every where after his escape out of Prison This person as soon as he could make an escape out of his imprisonment fled to Damasus Bishop of Rome But the Arians although few in number notwithstanding were repossessed of the Alexandrian Churches Not long after an Imperial Edict came forth wherein it was ordered that all the Embracers of the Homoöusian Opinion should be ejected out of Alexandria and driven from all parts of Egypt And the Governour of Egypt was commanded with a numerous Army of Souldiers every where to put to flight and chase away those whom Lucius should order to be ejected At the same time they molested disturbed and in a most cruel and hostile manner assaulted the Monasteries in the Desart For Armed men rush't in upon persons unarmed who would not stretch forth so much as their hand to strike a stroak and destroyed them with such cruelty and barbarity that what they perpetrated against them is inexpressible CHAP. XXIII A Catalogue of the holy Monks who lived in the Desart BUt in regard we have made mention of the Monasteries in Egypt nothing hinders but we may give an account in short concerning them The Monasteries in Egypt had their original 't is probable from very great antiquity but they were enlarged and much increased by a pious man whose name was Ammon This person when young had an aversion for marriage But when some of his nearest relatives entreated him not to speak reproachfully of Matrimony but that he would marry a wife he was prevailed upon and entred into a Matrimonial state of life And immediately after he had taken the Virgin out of the Bride-chamber and with the usual solemnity lead her into his Lodging-room at length when his friends and acquaintance were gone away he took the Apostolick Book read Saint Pauls Epistle to the Corinthians and expounded to his wife the Apostles admonitions to married persons And making an addition of several particulars from elsewhere he informed her how many burdensome inconveniences do accompany marriage how full of grief and disquietude the cohabitation of man and woman is and what pangs attend a woman great with child adding withall the grief and troubles which arise from the breeding up of children On the other hand he added the conveniencies of Chastity how great a freedom attends a pure life how unpolluted it is and void of all uncleanness and that virginity places persons in the nearest alliance to God Having discourst of these and many other such like particulars to his virgin-wife he perswades her that before they should have any carnal knowledge of each other she would together with him renounce a Secular life When they had made this agreement between themselves they retired to the mountain called Nitria There they lived in a Cottage and for some short time made use of one Ascetick apartment in common without the knowledge of any difference between the Masculine and Feminine Sex but being according to the Apostle one in Christ. Not long after the new and unpolluted Bride spake these words to Ammon it is not decent for you said she who with the greatest strictness immaginable do prosess Chastity to look upon a woman in so narrow an habitation Wherefore if you please we will perform our Ascetick exercises apart With this compact also both parties were well pleased And being separated one from the other they thus spent the remainder of their lives abstaining from Wine and Oyle and seeding upon dry bâ—ead only which they eat sometimes after one days fasting at others after two at other times after more Antonius who was this Ammon's Cotemporary saw his soul after his death taken up into heaven by Angels as Athanasius Bishop of Alexandria does declare in his Life of Antonius Moreover very many persons imitated this Ammon's Life And by degrees the mountaines of Nitria and Scetis were filled with multitudes of Monks To write whose lives would be the Subject of a particular work But in regard there were amongst them persons of great prety who were eminent for their Ascetick discipline lived Apostolick Lives and did and said some things that were usefull and worthy to be recorded I thought it expedient to select some few passages out of many and intermix them with my History in order to the Readers advantage 'T is reported therefore that this Ammon never saw himself naked saying that it was misbecoming a Monk to behold his own naked body And being one time desirous to pass a River he was loath to uncloath himself but prayed to God that he might have a passage over without impeding the resolution he had taken and an angel conveyed him to the other side of the River Didymus another Monk although he lived Ninety years yet kept company with no man during his whole life Another by name Arsenius would not separate the younger Monks who had committed an offence from Communion but those only that were elderly for he said that a young Monk being excommunicated becomes contumacious but an elderly Monk does quickly become sensible of the grief of Excommunication Pior eat his meat walking When one asked him why he fed after that manner I will not said he go to meat as to a serious and set work but as to an incident and by business To another questioning him concerning the same thing he answered least says he whilst I am eating my mind should be affected with any bodily pleasure Isidorus said that it was fourty years since he was sensible of sin in his mind and that he never consented either to lust or anger Pambos a man illiterate went to a person that by him he might be taught a Psalm And having heard the first verse of the thirty eighth Psalm which runs thus I said I will take heed to my ways that I offend not with my tongue he refused to hear the second verse and went away saying that this one verse was enough for him in case he could learn it perfectly and in reality practise and perform it And when he who had given him the verse to learn reproved him because he had not seen him in a whole six months space he answered I have not yet truly and indeed learnt the verse of the Psalm Many years after this to one of his acquaintance enquiring of him whether he had learnt the verse his answer was during the space of these Nineteen years I have scarce learned to fulfill it effectually The same person when one gave him Gold to be bestowed for the maintenance of the poor and said to him tell the sum which I have given replyed there is no need of telling the money but of a right and sound disposition of mind The same â—ambos upon the entreaty of Athanasius the Bishop came out of the Desart to Alexandria And seeing a woman-player
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
sick and earnestly desired that he might be vouchsafed Christian Baptism for by his progenitours he had been bred up in the Christian Religion and was a professour of the Homoöusian Faith Being desirous with all possible speed to be baptized because his distemper increased and having for that reason sent for the Bishop of Thessalonica he first enquired of him what Faith he profest And when the Bishop had made answer that the opinion of the Arians had not invaded the Provinces of Illyricum and that the novelty which Arius had given birth too was not so prevalent as to prey upon the Churches in those Countries but that they continued to preserve that Faith immoveable and unshaken which from the beginning was delivered by the Apostles and had been confirmed in the Nicene Synod upon this answer the Emperour was most willingly baptized by Ascholius the Bishop Not many days after Theodosius recovered of his distemper and came to Constantinople about the twenty fourth of November in Gratianus's fifth and his own first Consulate CHAP. VII That when Gregorius was come to Constantinople and some Bishops murmured at his Translation he refused the presidency over the Church And the Emperour orders Demophilus the Arian Bishop either to give his assent to the Homoöusian Faith or else to go out of the City which latter he chose rather to do AT that time Gregorius of Nazianzum being translated to Constantinople celebrated his assemblies within the City in a small Oratory Whereto the Emperours afterwards joyned a stately Church and named it Anastasia But Gregorius a person for eloquence and piety far more eminent than all men of his own time perceiving that some murmured at his translation because he was a stranger after he had exprest his joy for the Emperours arrival refused to make any longer stay at Constantinople The Emperour finding the Church in this posture was very sollicitous how he might make Peace procure an Union and enlarge the Churches Immediately therefore he opens his mind to Demophilus who presided over the Arian Sect and makes a proposal to him whether he would give his assent to the Creed published at the Nicene Synod unite the people and embrace Peace Upon Demophilus's refusing to comply with his proposition If then said the Emperour you eschew Peace and Concord We order you to quit the Churches When Demophilus had heard these words and considered with himself how difficult it was to make a resistance against those in authority and power he called the multitude together in the Church and standing up in the midst of them spake these words on his own account to his followers Brethren 't is written said he in the Gospel if they shall Persecute you in this City flee ye into another In regard therefore the Emperour excludes us from the Churches take notice that to morrow we will have our Meetings without the City Having said these words he went out not so as if he apprehended the true meaning contained in this Evangelick Oracle the import whereof is that such as flee out of the converse of this world should seek the Jerusalem which is above But be following another sense of these words went out of the City-gates where for the future he had his Meetings Together with him went out Lucius of Alexandria who having been ejected as I said before made his escape to Constantinople in which City he lived After this manner therefore the Arians who for the space of fourty years had been in possession of the Churches declining the agreement they were invited to by the Emperour Theodosius departed out of the City in Gratianus's fifth and Theodosius Augustus's first Consulate on the twenty sixth of November And the professours of the Homoöusian Faith succeeding in their places recovered possession of the Churches CHAP. VIII Concerning the hundred and fifty Bishops convened at Constantinople and concerning the determinations made by them after they had Ordained Nectarius in that City AFter this the Emperour without any delay summons a Synod of Bishops who embraced his own Faith that by them the Nicene Faith might be confirmed and a Bishop of Constantinople ordained And because he had some hopes of being able to unite the Macedoniani to a profession of his own Faith he summoned the Prelates of that Heresie also There met therefore of the Embracers of the Homoöusian Faith Timotheus from Alexandria from Jerusalem Cyrillus who having made a Retractation at that time assented to the Homoöusian Creed Melitius was come thither from Antioch before having been sent for to that City on the account of Gregorius's Ordination also Ascholius from Thessalonica and many others They were in all an hundred and fifty The principal persons of the Macedonian party were Eleusius of Cyzicum and Marcianus Bishop of Lampsacus Of this Sect there were thirty six Bishops most of whom came from the Cities about the Hellespont They met therefore in the Consulate of Eucharius and Evagrius in the month of May. The Emperour and the Bishops that embraced his Creed did their utmost to bring Eleusius and his followers over to their own side putting them in remembrance of the Embassy which they had sent by Eustathius to Liberius heretofore Bishop of Rome and that not long since they themselves had entred into a promiscuous communion with the Orthodox on their own accord And that they having once acknowledged and profest an agreement in the points of Faith did not do what was right and honest now to attempt a subversion of what had been well and wisely determined by themselves But the Macedoniani little regarding either admonitions or reproofs chose rather to profess the Arian opinion than to give their assent to the Homoöusian Creed Having made this answer they departed from Constantinople and wrote to their followers in every City ordering them in no wise to give their consent to the Creed of the Nicene Synod But the Prelates of the other party staied at Constantinople and entred into a Consult about the ordination of a Bishop For Gregorius as we have told you a little before refused the Bishoprick and prepared for his departure to Nazianzum There was a person by name Nectarius a descendant of a Senatorian family a sweet tempered man admirable for his whole course of life although he bore the Praetors Office This person the people seized upon elected him Bishop and he was Ordained by the hundred and fifty Prelates then present Moreover at the same time the said Prelates promulged a sanction that the Bishop of Constantinople should have the priviledges of honour after the Bishop of Rome because that City was New-Rome They did again confirm the Nicene Creed and constituted Patriarchs having made a division of the Provinces that so those Bishops who make their abode without the bounds of their own Dioecesis should not invade the Churches without their limits For this had been promiscuously done
before by reason of the persecutions And to Nectarius was allotted the Great City and Thracia Helladius successour to Basilius in the Bishoprick of Caesarea in Cappadocia Gregorius Bishop of Nyssa a City also in Cappadocia who was Basilius's brother and Otreïus Bishop of Meletina in Armenia had the Patriarchate of the Pontick Dioecesis for their allotment To Amphilochius of Iconium and Optimus Bishop of Antioch in Pisidia was assigned the Asian Dioecesis To Timotheus Bishop of Alexandria was given the superintendency over the Churches throughout Egypt The administration of the Churches throughout the East was committed to the Bishops of that Region to wit to Pelagius of Laodicea and Diodorus of Tarsus but to the Antiochian Church were reserved the priviledges of Honour which were given to Meletius then present They likewise decreed that if need required a Provincial Synod should determine the Ecclesiastick affairs of every Province These sanctions were confirmed by the Emperours own consent Such was the conclusion of this Syond CHAP. IX That the Emperour Theodosius ordered the body of Paulus Bishop of Constantinople to be honourably translated from the place of his Exile At which time also Meletius Bishop of Antioch departed this life AT that time the Emperour translated the body of Paulus the Bishop from the City Ancyra whom Philippus Praefect of the Praetorium had banished upon Macedonius's account and had ordered him to be strangled in Cucusus a Town of Armenia as I have already mentioned Theodosius therefore having received his body with much honour and reverence deposited it in the Church which now bears his own name which Church the embracers of Macedonius's opinion were heretofore in possession of at such time as they were separatists from the Arians but were then expelled by the Emperour because they refused embracing of his faith Moreover at the same time Melitius Bishop of Antioch fell into a distemper and died in praise of whom Gregorius Basilius's brother spoke a Funeral Oration Meletius's body was by his friends conveyed to Antioch Such as were favourers of Meletius did again refuse to be subject to Paulinus but caused Flavianus to be substituted in the place of Meletius By reason whereof a new division did again arise amongst the people Thus the Antiochian Church was afresh divided into two parties on account of their Bishops not of their faith CHAP. X. That the Emperour ordered a Synod of all the Sects to be convened at which time Arcadius his son was proclaimed Augustus and that the Novatians who as to their faith embraced the same sentiments with the Homoöusians were the only persons that had permission to hold their assemblies within the City But the other Hereticks were forced from thence BUt there were disturbances in other Cities also which hapned at such time as the Arians were ejected out of the Churches On account whereof I cannot choose but admire the Emperours judiciousness and prudence For he suffered not so far as it was in his power to prevent them the Cities to be filled with tumultuous disturbances but within a short space of time ordered a Synod of all the Heresies to be again convened supposing that by a mutual conference of the Bishops one concordant opinion would prevail amongst all men I am of opinion that this design of the Emperour 's was the cause of that fortunate success he then had For about the same time by a particular dispensation of divine providence the Barbarous Nations were reduced to a subjection to him And amongst others Athanarichus King of the Goths made a Surrendry of himself with all his own people unto him who soon after died at Constantinople Moreover at that time the Emperour proclaimed his Son Arcadius Augustus in the second Consulate of Merobaudes which he bore with Saturninus on the sixteenth of January Not long after these things the Bishops of every Sect arrived from all places in the same Consulate in the month June The Emperour therefore having sent for Nectarius the Bishop consulted with him what project should be made use of that the Christian Religion might be freed from dissentions and the Church reduced to an Union And he said that that Controversie which caused a separation in the Churches ought to be discussed that so by a removal of the Discord an agreement might be effected in the Churches At the hearing of this Nectarius was full of anxiety and sollicitude And having sent for Agelius then Bishop of the Novatians in regard he was a person that embraced the same sentiments with him as to the Faith he makes known to him the Emperours intent He as to other things was indeed a very pious person but being not very able to maintain a dispute concerning the Doctrine of Faith he proposes his Reader under him by name Sisinnius as a fit person to manage a Conference But Sisinnius an eloquent man and well experienced in affairs one who had an accurate skill in the expositions of the Sacred Scriptures and in Philosophick opinions knew that these Disputations do not only not unite dissentions but also raise Heresies to an higher degree of contention Upon which account he gave Nectarius this advice In regard he very well knew that the Ancients avoided the attributing a beginning of Existence to the Son of God for they apprehended him to be Coeternal with the Father he advises him to shun Logical disputes and to produce for evidences the Expositions of the Ancients and that the Emperour should propose to the Chiefs of each Heresie this question Whether they would entertain any respect for the Ancients who flourished before the dissention in the Church or whether they would reject them as estranged from the Christian Religion For if they reject them said he then let them dare to Anathematize them And if they shall be so audacious as to do that the multitude will forthwith extrude them by violence Upon the doing whereof the truth will undoubtedly obtain a manifest victory But if they shall refuse to reject the Ancient Doctours then it will be our business to produce the Books of the Ancients whereby our opinion will be attested and confirmed Nectarius having heard all this from Sisinnius goes in great hast to the Pallace and makes the Emperour acquainted with the advice which had been given him The Emperour embraces it with much eagerness and handled the matter prudently For without discovering his design he asked the Chiefs of the Hereticks this one question Whether they had any respect for and admitted of those Doctours of the Church who lived before the rise of the dissention Upon their non-refusal of them and their affirming that they highly revered and honoured them as being their Masters the Emperour enquired of them again whether they would acquiesse in them as witnesses of the Christian Religion worthy to be credited When the Chiefs of the Sects and their Logicians for they had amongst them many persons well
provided for the combat of dispute heard this they knew not what to do For every one of them fell into a disagreement of opinion some affirming that the Emperours Proposal was good others thinking it not conducive to their design For some were one way affected towards the Books of the Ancients others another Nor could they any longer agree amongst themselves and they dissented not only from other Sects but those of the same Sect differed one from the other Concordant malice therefore like the tongue of those ancient Gyants was divided and their tower of mischief demolished After the Emperour perceived their confused Dissention and was sensible that they confided in disputation only and not in the Exposition of the Ancients he betook himself to a second project And orders every Sect to set forth and deliver in to him in writing a Draught of that Creed which they owned Then those of every Sect amongst them that were skilfullest and most eloquent wrote their own opinion making use of a great deal of caution and circumspection in their expressions A day also was pitcht upon whereon the Bishops of each Sect upon summons met at the Pallace At which time were present Nectarius and Agelius Prelates of the Homoöusian Creed of the Arians Demophilus of the Eunomians Eunomius himself of those that embraced Macedonius's opinion Eleusius Bishop of Cyzicum The Emperour gave them a very kind reception at their meeting and having received a Draught of the Creed in writing from every one of them retired into a private apartment alone where he prayed with much fervency that God would give him his assistance in order to an Election of the Truth And having read over every one of the written Draughts of the Creed he tore all the rest disapproving of them in regard they introduced a separation of the Trinity except the Homoöusian Creed only which he commended and embraced This was the reason of the Novatians flourishing again and of their being permitted to celebrate their sacred assemblies within the Cities For the Emperour admiring their consent as to the Faith with those of his own opinion gave command by the promulgation of a Law that they should securely enjoy their own Oratories and that their Churches should have the same priviledges with those Churches of his own Faith But the Prelates of the other Sects by reason of their disagreement amongst themselves were condemned and despised even by their own disciples And being reduced to a desperation and overwhelmed with grief they made their departure and wrote Consolatory Letters to those of their own party perswading them not to be troubled because many relinquished them and became adherents to the Homoöusian Creed For many they said were called but few chosen Which expression they in no wise made use of at such time as the greatest part of the people through force and fear became their favourers But neither were the Professours of the Homoöusian Creed perfectly free from trouble and disquietude For the affairs of the Antiochian Church caused a division amongst those that were present at the Synod For the Egyptians Arabians and Cypriots gathering together again said that Flavianus ought to be expelled out of Antioch But the Bishops of Palaestine Phoenice and Syria stood up in defence of Flavianus What conclusion this affair had I will declare in its due place CHAP. XI Concerning Maximus the Tyrant how he slew Gratianus by treachery at which time also Justina the mother of Valentinianus Junior desisted though unwillingly from her design against Ambrosius Bishop of Millain for fear of Maximus ABout the same times wherein these Synods were held at Constantinople these transactions hapned in the Western parts Maximus coming out of the Island Britannia invaded the Roman Empire and makes a treacherous attempt upon Gratianus then ingaged in a War against the Alamanni In Italy during Valentinianus's minority Probus a person that had been Consul had the chief management of affairs who at that time bore the Praefecture of the Praetorium Justina mother to Valentinianus Augustus a woman that was an Arian during her Husbands life had no power to be mischievous towards the Embracers of the Homoöusian Creed But after her husbands death when her Son was very young she went to Millain and raised great disturbances against Ambrosius the Bishop issuing out an Order that he should be banished And whilest the people made a resistance against this Order out of their excessive love to Ambrosius and opposed those that endeavoured to hale him away into Exile in that interim news came that Gratianus was treacherously slain by the Tyrant Maximus For Andragathius Maximus's Lieutenant being hid in a Carriage put into the form of a womans Horse-litter and carried by Mules and having given the Guards a Command that they should before-hand spread abroad a report that the Emperour Gratianus's Wife was in that Litter meets the Emperour before Lyons a City in France passing the River The Emperour supposing it to be his Wife was not aware of the Treachery but as a blind man does into a ditch fell into the hands of his Enemie For Andragathius leapt out of the Litter on a Sudden and slew Gratianus Gratianus therefore ended his life in the Consulate of Merobaudes and Saturninus after he had Reigned fifteen years and lived twenty four This accident cool'd the Emperours Mothers heat against Ambrosius Moreover Valentinianus though against his will complyed with the necessity of that juncture and admitted Maximus to be his Colleague in the Empire At which time Probus afraid of Maximus's power resolves upon a retreat into those parts of the Empire nearer to the East Immediately therefore he departs out of Italy and arriving in Illyricum he fixt his Residence in Thessalonica a City of Macedonia CHAP. XII That the Emperour Theodosius having provided a numerous Army against Maximus at which time Flaccilla bore him his Son Honorius lest Arcadius at Constantinople but went himself to Millain where he came to an Engagement with the Tyrant BUt the Emperour Theodosius was extreamly full of care and sollicitude and formed a very powerfull Army against the Tyrant being afraid lest he should treacherously murder Valentinianus Junior also At the same time arrived Embassadours from the Persians requesting Peace of the Emperour Moreover then also a Son was born to the Emperour named Honorius of whom his Wife Flaccilla was delivered in the Consulate of Richomeres and Clearchus on the ninth of September In the same Consulate died Agelius Bishop of the Novatians a little before Honorius's birth On the year following whereon Arcadius Augustus bore his first Consulate with Bauton Timotheus Bishop of Alexandria ended his life who was succeeded in that See by Theophilus A year after this Demophilus Bishop of the Arian Heresie concluded his life The Arians sent for one Marinus a Bishop of their own Heresie out of Thracia whom they entrusted with the Bishoprick But
most detestable fact perpetrated in the Church For the servants of one of the Great men fellows that were Barbarians having by experience found their Master to be cruell fled to the Church and with their swords drawn leapt upon the Altar Being intreated to go out they could by no means be prevailed upon but hindred the divine Services And holding their naked swords in their hands for the space of many days they stood in a posture to make resistance against any one that approached them Moreover when they had killed one of the Ecclesiasticks and wounded another at last they slew themselves Whereupon one of those then present said that the prophanation of the Church was no good sign in proof whereof he added two Iambicks of a certain old Poet For such Prognosticks happen in that while When horrid Crimes the Churches do defile Nor was he who spake these words mistaken in his Sentiment For as it was conjectured a division amongst the people and his deposition who had been the Occasioner of this division was hereby portended CHAP. XXXIV Concerning the former Synod at Ephesus convened against Nestorius FOr within a small intervall of time the Bishops in all places were by the Emperour's Edict ordered to meet together at Ephesus Immediately after the Feast of Easter therefore Nestorius went to Ephesus accompanied with a great and promiscuous multitude where he finds many Bishops met together But Cyrillus Bishop of Alexandria made some delaies and came not till about Pentecost On the fifth day after Pentecost Juvenalis Bishop of Jerusalem arrived Whilest Johannes Bishop of Antioch was slow in coming the Prelates that were present began to debate the Question And Cyrillus of Alexandria made some onseâ—s of dispute being desirous to disturb and terrifie Nestorius for he had conceived an hatred against him Moreover when many asserted the Deity of Christ Nestorius exprest himself thus I cannot term him God who was two months and three months old And therefore I am clear from your bloud nor will I in future come to you any more Having said this he afterwards held conventions with the other Bishops who were followers of his opinion So that the persons present were divided into two factions Those of Cyrillus's party staid in the Councill and cited in Nestorius But he refused to come in and deferred his appearance till the arrivall of Johannes Bishop of Antioch Whereupon those of Cyrillus's party after they had severall times read over Nestorius's Discourses about this Question which he had made to the people and from the reading thereof had given in their judgment that he had constantly spoken blasphemy against the Son of God deposed him When this was done Nestorius's party made up another Synod apart by themselves and depose Cyrillus and together with him Memnon Bishop of Ephesus Not long after these transactions Johannes Bishop of Antioch arrived And being informed of what had been done was highly displeased with Cyrillus as being the occasioner of the disturbance which had hapned in regard he had with so much rashness and precipitancy proceeded to the deposition of Nestorius But Cyrillus and together with him Juvenalis to revenge themselves upon Johannes depose him also These affairs being after this manner confused and disturbed Nestorius perceiving this contention had arrived to such an height as to ruine communion retracted and termed Mary Theotocos saying Let Mary be styled Theotocos and let all animosities cease But though he made this retractation yet no body admitted of it For at this present he continues deposed and lives in exile at Oäsis And this was the conclusion of the Synod held at that time These things were done in the Consulate of Bassus and Antiochus on the twenty eighth of June But Johannes after his return to Antioch assembled many Bishops and deposed Cyrillus who was then gone home to Alexandria However they laid aside their enmity soon after came to a reconciliation and restored one another to their Episcopall Chairs But after Nestorius's deposition a most violent disturbance seized the Churches of Constantinople For the people were divided by reason of his frigid and empty babling as I have said already But all the Clergy by a generall consent Anathematized him For so we Christians do usually term the sentence against a blasphemer when we propose it to publick view on a Pillar as it were and render it visible to all persons CHAP. XXXV How after Nestorius's Deposition when some were desirous of placing Proclus in the Episcopall Chair other Bishops elected Maximianus Bishop of Constantinople AFter this there was another debate about the Election of a Bishop And many were for choosing Philippus whom we have mentioned a little before but more nominated Proclus And the opinion of those who voted for Proclus had carried it had not some of the most powerfull persons hindred it who said 't was forbidden by the Ecclesiastick Canon that he who had been nominated Bishop of any City should be translated to another See This having been said and believed compelled the people to be quiet After an intervall therefore of four months from Nestorius's Deposition a person by name Maximianus is Elected to the Bishoprick as to his course of life he was an Ascetick but had himself also been made one of the Presbyters He had long before gotten the repute of a pious and holy person because at his own charge he had built Monuments wherein Religious persons might be buried after their decease He was a man of mean accomplishments in speaking and desirous of leading a life void of business CHAP. XXXVI Instances whereby this Writer does as he supposes evince that a Translation from one See to another is not prohibited BUt in regard some persons by alledging the Ecclesiastick Canon have hindred Proclus who had then been nominated Bishop of Cyzicum from being seated in the Episcopall Chair of Constantinople my desire is to say something briefly concerning this matter Those persons who undertook to speak these things at that time in my judgment spake not true but either feigned them out of an Odium they had conceived against Proclus or else were wholly ignorant of the Canons and of severall other things of great use to and frequently practised in the Churches For Eusebius Pamphilus in the sixth Book of his Ecclesiastick History relates that Alexander Bishop of one of the Cities in Cappadocia coming to Jerusalem on account of prayer was detained by the Inhabitants of that City and consecrated Bishop in the room of Narcissus and in future presided over the Churches there as long as he lived So indifferent a thing it was amongst our Ancestours for a Bishop to be translated from one City to another as often as necessity required And if it be requisite to annex the Canon to this our History it will be demonstrated in what a manner they have belyed that Canon who have quoted it in order to their hindring Proclus's Ordination
Lord had two natures before the union but after the union I confess but one nature he asserted also that the Body of our Lord was not of the same substance with our bodies After this I say he is deposed But when he had presented a supplicatory Libell to Theodosius pretending that the Acts of those convened in that Synod had been falsified by Flavianus in the first place a Synod of the Bishops that were neer neighbours to Constantinople was assembled In which some of the Magistrates also being present therein Flavianus is judged And when this Synod had confirmed the Acts as being true a second Synod is convened at Ephesus CHAP. X. What was transacted by Dioscorus and Chrysaphius at the absurd Synod at Ephesus AT this Synod Dioscorus successour to Cyrillus in the See of Alexandria was appointed to preside which thing was effected by the Artifice of Chrysaphius a person of great interest in the Imperiall Pallace at that time out of his hatred to Flavianus There met at this Synod at Ephesus Juvenalis Bishop of Jerusalem who had been at the former Ephesine Synod together with many other Priests whom he had about him Together with these met Domnus Johannes's successour in the Antiochian See also Bishop Julius who filled the place of Leo Bishop of the Seniour Rome Flavianus likewise was present with them together with the Bishops about him Theodosius having given an Order to Elpidius in these express words Let those Prelates who before have been the Judges of Eutyches the most Religious Archimandrite be present and silent but let them in no wise take the place of Judges but expect the common Sentence of all the most Holy Fathers in regard those things which have been judged by them are now under scrutiny In this Synod Eutyches is restored his Sentence of Deposition being revok't by Dioscorus and those about him as the Contents of the Acts thereof do shew And Flavianus and Eusebius Bishop of Dorylaeum are condemned and deposed At the same Synod Ibas Bishop of the Edesseni is excommunicated and Daniel Bishop of Carrae is deposed as is also Irenaeus of Tyre and Aquilinus of Byblus Moreover some things were transacted there on the account of Sophronius Bishop of Constantina Theodoret Bishop of Cyrus was deposed also by them as was likewise Domnus Bishop of Antioch What became of which Prelate afterwards I cannot find When these things had been transacted in this manner the second Synod at Ephesus was dissolved CHAP. XI This Writers Apology in defence of the variety of opinions amongst us Christians and his Derision of the Pagan Triâ—â—es BUt let none of the Heathens deride us because the latter Bishops depose the former and always find out some new thing which they add to the faith For we making researches after the ineffable Love of God towards men which is past finding out and being desirous to honour and extoll it in the highest manner doe betake our selves to this or that opinion Nor was any one of those who invented Heresies amongst the Christians so weak that he would designedly blaspheme nor has any such person fallen into an errour with a desire to dishonour the Deity but 't was rather his supposition that if he should assert this opinion he should speak better than those who went before him Besides those points which are essentiall and fundamentall with a generall consent we all confess and acknowledge For 't is the Trinity which we adore and the Unity which we Glorifie and God the Word begotten before all ages who was incarnate by a second Generation out of his compassion to man But if innovations have been introduced about some other points they have proceeded from God our Saviour's giving us a free liberty of judging concerning these things to the end that the Holy Catholick and Apostolick Church may reduce the things that are said on the one side and on the other to what is decent and pious and may make them fall into one exact and right way And for this reason the Apostle Saint Paul has most perspicuously and truly said There must be also Heresies among you that they which are approved may be made manifest among you And in this also the unspeakable wisdome of God is to be admired who has said to the divine Saint Paul For my strength is made perfect in weakness For for what reasons the members of the Church have been rent in sunder for the very same causes the true and irreprehensible Dogmata have been more accurately polished and set forth and the Catholick and Apostolick Church has increased and been advanced even to the Heavens But the nourishers of Heathenish errour who are not desirous of finding out either the nature of God or his providentiall care about men do mutually overthrow both their own and their Ancestours opinions For they invent Gods upon Gods and choose and name them from their own perturbatiens of mind to the end that by taking to themselves such Gods they may procure pardon for their own lusts and debaucheries So forsooth he who amongst them is accounted the supream Father of men and Gods having Metamorphoz'd himself into a bird lasciviously snach't up the Phrygian Boy and as the reward of his uncleanness gave him his Cup permitting him to begin to drink an inviting Cup to himself that so both of them might in common swallow down their shame together with the Nectar The same Jupiter defiled himself with infinite other impieties which have been interdicted even amongst the vilest of men And having changed himself into all the shapes of irrationall creatures he himself being of all the most brutish is made an Androgynus and bears a child not in his belly but on his thigh to the end that these things contrary to nature might be done by him At which Birth Bacchus is brought forth who was himself an Androgynus also and brought a reproach upon both Sexes he was the Prince of drunkâ—nness of sottishness caused by fulness of wine of suâ—â—â—iâ—s and debauches proceeding from so profuse drinking and of all the distempers rising therefrom To this Aegiochus this Loud Thunderer they ascribe this as some brave and great Action they term him parricide a Villany judged by all men to be of the greatest magnitude because he drove Saturn who had un fortunately begat him out of his Kingdome What should I say of Whoredome which has been consecrated amongst them over which they have made the Cyprian Venus begotten of a Shell to preside which Goddess abominates continency as a most execrable thing and altogether intolerable but she is delighted with whoredomes and all manner of filthy actions wherewith 't is her desire to be appeased With whom Mars commits an unclean Act and by the craft of Vulcanus is taken and exposed to
iron rod after they have fastned a sponge to it as far as the most holy Reliques and when they have turnâ—d the sponge about they draw the iron-rod up to them the sponge at the end whereof is full of bloud and bloudy clotters Which when the people behold immediately they adore and glorifie God Further so great a plenty of bloud is extracted out thence that both the pious Emperours and also all the Priests there convened moreover the whole multitude which flock together at that place in a most plentifull manner do partake of it and likewise send it over the whole world to the Faithfull that are desirous of it And the congealed bloud lasts so as it is forever nor is the most holy bloud in any wise changed into any other colour These miracles are performed not at any determinate period of time but according as the Life of the Bishop and the gravity of his Moralls shall deserve For 't is reported that when ever a person of probity and one eminent for his virtues does govern that Church this miracle is performed and that most frequently but when there is no such Prelate such divine signes as these do rarely happen But I will relate another miracle which no time or season interrupts nor does it make any diffâ—â—ence between the Faithfull and the â—nfidells but 't is alike shown to all persons When any person comes into that place wherein the pretious Chest is which contains the most holy Reliques he smells a fragrant scent which transcends all the usuall savours smelt by men For this scent is neither like that which arises from Meadows nor like that sent forth by any the most fragrant things nor is it such a one as is made by Perfumers but 't is a certain strange and most excellent scent which of it self demonstrates the virtue and power of those things that produce it CHAP. IV. Concerning those things which were agitated and established in the Synod and how Dioscorus Bishop of Alexandria was deposed but Theodoret Ibas and some others were restored IN this place the Synod I have mentioned is convened the Bishops Paschatius and Lucentius and Bonifacius the Presbyter administring as I have said the place of Leo Pontif of the Elder Rome Anatolius presiding over the Constantinopolitane Church and Dioscorus being Bishop of the Church of the Alexandrians Maximus Bishop of Antioch and Juvâ—â—â—lis of Jerusalem were there also Together with whom were present those Prelates whom they had about them and also those personages who held the principall places in the eminent Senate of Constantinople To whom they who filled Leo's place said that Dioscorus ought not to sit together with them in the Councill For this they affirmed was given them in charge by their Bishop Leo and unless it were observed they would remove out of the Church And when those of the Senate asked what were the matters objected against Dioscorus they returned answer that he ought to render an account of his own judgment who contrary to what was fitting and just had accepted the person of the Judge After which words when Dioscorus by the Senates Decree had come forth into a place in the midst Eusebius made his request that the Supplicatory Libell which he had presented to the Emperour might be recited which request he worded thus I have been injured by Dioscorus the Faith hath been injured Flavianus the Bishop has been murdered and together with me unjustly deposed by him do you give order that my supplicatory Libell may be read Which thing when the Judges had discoursed of the Libell was permitted to be read the contents whereof were these To the Lovers of Christ our most Religious and most pious Emperours Flavius Valentinianus and Marcianus always Augusti From Eusebius the meanest Bishop of Dorylaeum who speakes in defence of himself of the Orthodox Faith and of Flavianus of Blessed memory who was Bishop of Constantinople It is the designe of your power to make provision for all your Subjects and to stretch forth an hand to all those who are injured especially to them who are reckoned amongst the Ecclesiasticks For hereby you worship the Deity by whom a power hath been given you to Rule and Govern the world In regard therefore the Faith of Christ and we have suffered many and grievous things contrary to all reason and equity from Dioscorus the most reverend Bishop of the great City Alexandria we address to Your piety entreating we may have Right done Us. Now the business is this At a Synod lately held in the Metropolis of the Ephesians would to God that Synod had never been held that it might not have filled the world with mischiefes and disturbance that Good man Dioscorus disregarding the consideration of what is just and not respecting the fear of God for he was of the same opinion and entertained the same Sentiments with the vain-minded and Hereticall Eutyches but concealed it from many persons as 't was afterwards plainly evidenced from his own declaration took an occasion from that accusation which I had brought against Eutyches a person of the same opinion with himself and from that sentence pronounc't against the same Eutyches by Bishop Flavianus of Holy memory whereby he assembled a multitude of disorderly and tumultuous persons and having possest himself of power by money as much as in him lay he has weakened the pious Religion of the Orthodox and has confirmed the ill opinion of the Monk Eutyches which long since even from the beginning hath been condemned by the Holy Fathers Whereas therefore the matters are not small and triviall which he hath audaciously attempted both against the Faith of Christ and against Us We fall at the feet of Your Imperial Majesty and humbly beseech You to order the said most Religious Bishop Dioscorus to give in his answer to what is objected against him by us to wit by having the Monuments of the Acts which he has made against us read before an Holy Synod From which Acts we are able to demonstrate that he is estranged from the Orthodox Faith hath confirmed an Heresie full of impiety has unjustly deposed us and in a most grievous and injurious manner oppressed us You sending your divine and adorable Mandates to the Holy and Oecumenicall Synod of Bishops most dear to God to the end that it may hear the cause between us and the forementioned Dioscorus and bring to the knowledge of Your Piety all that is transacted according to that which shall please Your Immortall height And if we shall obtain this we will pour forth incessant prayers for your eternall Empire most divine Emperours After this by the joynt desire of Dioscorus and Eusebius the Acts of the second Ephesine Synod were publickly recited The particular declaration whereof it being comprehended in many words and contained within the Acts of the Chalcedon Councill least I should seem
verbose to those who hasten towards a knowledge of the conclusion of Transactions I have subjoyned to this Second Book of my History giving those persons who are desirous of an exact and particular knowledge of all matters a liberty of reading these things and of having an accurate account of all transactions imprinted on their mindes In the interim I will cursorily mention the more principall and momentous matters to wit that Dioscorus was convicted because he had not admitted of the Letter of Leo Bishop of the Elder Rome and because he had effected the deposition of Flavianus Bishop of New Rome within the space of one day and because he had gotten the Bishops who were convened to subscribe their names in a paper not written on as if therein had been contained Flavianus's deposition Whereupon those persons who were of the Senate made this Decree We perceive that a more exact scrutiny concerning the Orthodox and Catholick Faith ought to be made to morrow when the Synod will be more compleat and full But in regard Flavianus of Pious Memoryâ— and the most Religious Bishop Eusebius from a search made into the Acts and Decrees and also from their testimony by word of mouth who presided in the Synod then convened who have confessed that they have erred and deposed them without cause when they had in no wise erred in the Faith have as 't is evidently known been unjustly deposed it appears to us agreeable to that which is acceptable to God to be just provided it shall please our most Divine and most Pious Lord that Dioscorus the most Religious Bishop of Alexandria Juvenalis the most Religious Bishop of Jerusalem Thalassius the most Religious Bishop of Caesarea in Cappadocia Eusebius the most Religious Bishop of Ancyra Eustathius the most Religious Bishop of Berytus and Basilius the most Religious Bishop of Seleucia in lsauâ—â— which Prelates had power and presided over the then Synod should lye under the very same punishment being by the sentence of the sacred Synod according to the Canons removed from the Episcopall dignity all things which have been consequently done being made known to his most sacred Imperial Majesty After this Libells having been given in on the second day against Dioscorus on account of various crimes and concerning money forcibly by him taken when Dioscorus being twice and thrice called appeared not by reason of severall excuses which he alledged they who filled the place of Leo Bishop of the Elder Rome made this declaration in these express words What Dioscorus who hath been Bishop of the Great City Alexandria has audaciously attempted against the Order of the Canons and the Ecclesiastick Constitution hath been made manifest both by those things which have already been inquired into at the First Session and also from what hath been done this day For this person to omit many other things making use of his own authority uncanonically admitted to communion Eutyches a man that embraces the same Sentiments with himself who had been canonically deposed by his own Bishop of Holy Memory we mean our Father and Bishop Flavianus before his sitting in the Synod at Ephesus together with the Bishops beloved by God Now the Apostolick See has granted a pardon to those Prelates for what hath been involuntarily done there by them Who also to this present continue of the same opinion with the most Holy Arch-Bishop Leo and with all the Holy and Oecumenicall Synod On which account he hath received them to his own communion as being asserters of the same faith with himself But this man till this very time hath not desisted from boasting of these things on account whereof he ought rather to mourn and lay himself prostrate on the earth Besides he permitted not the Letter of the Blessed Pope Leo to be read which had been written by him to Flavianus of Holy Memory and this he did notwithstanding he was severall times entreated by those persons who had brought the Letter to suffer it to be read and notwithstanding he had promised with an Oath that it should be read The not reading of which Letter has filled the most Holy Churches over the whole world with scandalls and detriment Nevertheless although such things as these have been audaciously attempted by him yet it was our design to have voutsafed him something of compassion in relation to his former impious Fact as also to the rest of the Bishops beloved by God although they had not the same authority of judging that he was invested with But in regard he has out-done his former iniquity by his latter facts for he has audaciously pronounced an Excommunicaton against the most Holy and most Pious Leo Arch-Bishop of Rome the Great and moreover when Libells stuft with Crimes were presented to the Holy and Great Synod against him having been canonically called once twice and thrice by the Bishops beloved of God he obeyed not to wit being prick't by his own conscience Lastly he has illegally received to Communion those who had justly been deposed by severall Synods on these various accounts we say he himself hath pronounced sentence against himself having many ways trampled under foot the Ecclesiastick Rules Wherefore the most Holy and most Blessed Leo Arch-Bishop of the Great and the Elder Rome by Us and the present Synod together with the thrice Blessed and most eminent Apostle Peter who is the Rock and Basis of the Catholick Church and the foundation of the Orthodox Faith hath divested him of the Episcopall dignity and hath removed him from the performance of every Sacerdotall Office Therefore the Holy and Great Synod it self will Decree those things concerning the forementioned Dioscorus which shall seem agreeable to the Canons These things having been confirmed by the Synod and some other business done those Prelates who had been deposed with Dioscorus by the entreaty of the Synod and the Emperours assent obtained their Restoration And some other things having been added to what was done before they promulged a definition of the Faith contained in these express words Our Lord and Saviour Jesus Christ when he confirmed the knowledge of the Faith to his disciples said my peace I give unto you my peace I leave with you to the end that no person should differ from his neighbour in the Dogmata of Piety but that the Preaching of the Truth might be equally demonstrated to all After these words when they had recited the Nicene Creed and also that Creed of the hundred and fifty Holy Fathers they have added these words That wise and salutary Creed of the divine Grace was indeed sufficient for the knowledge and confirmation of piety For it delivers a perfect and entire Doctrine Concerning the Father the Son and the Holy Spirit and it expresses and confirms the Incarnation of our Lord to those who receive it with faith But in regard the
against and reproach't the said Emperour and impudently Anathematizing the Holy and Oecumenicall Synod at Chalcedon he draws after him a multitude of Mercenary and disorderly fellows with whom he has made war contrary to the Divine Canons and to the Ecclesiastick Constitution in opposition to the Republick and to the Laws and has violently thrust himself into the Holy Church of God which at that time had its Pastour and Teacher Our most Holy Father and Arch-Bishop Proterius who then Celebrated the usuall Religious and solemn Assemblies and poured forth his prayers to Christ the Saviour of us all for Your Religious Empire and for Your Christ-loving Palace And after the interposition of a few words Then after the space of one day when as 't was customary the most pious Proterius continued in the Bishops Pallace Timotheus taking with him two Bishops who had been legally deposed and some Ecclesiasticks who as we have said had in like manner been condemned to dwell in Exile as if he could have received Ordination from two Bishops not so much as one of the Orthodox Bishops throughout the Egyptick-Dioecesis being there who are always wont to be present at such Ordinations of the Bishop of the Alexandrians takes possession as he supposed of the Archiepiscopal Chair audaciously attempting manifestly to commit adultery upon that Church which had its own Bridegroome who performed the divine offices therein and canonically administred his own See And after some other words That Blessed person Proterius could do nothing else than as 't is written Give place unto wrath and make his escape to the adorable Baptistery that he might avoid their incursion who ran in upon him to murder him in which place most especially a dread and terrour is usually infused into the minds even of Barbarians and all other Savage and cruell persons who are ignorant of the adorableness of that place and of the Grace flowing therefrom Nevertheless these Ruffians who used their utmost endeavour to bring that designe to effect which from the beginning they had laid with Timotheus these Butchers who would not suffer Proterius to be preserved even within those immaculate Rails who revered neither the sanctity of the place nor the time it self for it was the Festival day of the Salutary Easter who dreaded not the dignity of the Sacerdotall Function to which it appertains to mediate between God and men kill that guiltless person and together with him commit a barbarous murder upon six others And after they had carried about his Body which was wounds all over and likewise barbarously drag'd it almost throughout every place of the City and further in a most lamentable manner insulted over it without any thing of compassion they Scourged the Corps insensible of its stripes cutting it limb from limb Nor did they abstain according to the usage of Savage beasts from tasting of his Entrails whom a little before they were supposed to have as an Intercessour between God and men In fine having cast the remains of his Body into a fire they threw the ashes thereof into the winds by the commission of these Barbarities far exceeding the utmost Savageness of wild-beasts the Occasioner and crafty Contriver of all which Nefarious facts was Timotheus Moreover Zacharias giving a Narrative of these matters in his History is of opinion that most of these things were done in such a manner as I have related them but says they were occasioned by Proterius's fault who had raised most grievous Seditions at Alexandria he affirms likewise that these Facts were audaciously perpetrated not by the people but by some of the Souldiers which affirmation he grounds on the Letter written by Timotheus to the Emperour Leo. Further in order to the punishing these enormities Stilas is sent by the Emperour Leo. CHAP. IX Concerning the Emperour Leo's Circular Letters ALso Leo wrote Circular Letters to the Bishops throughout the whole Roman Empire and to those persons eminent for their leading a Monastick life asking their opinion both concerning the Synod at Chalcedon and also about Timotheus surnamed Aelurus's Ordination he sent to them likewise Copies of the Supplicatory-Libells presented to him as well by Proterius's Party as by that of Timotheus Aelurus The Contents of the Circular Letters of Leo are these A Copy of the most Pious Emperour Leo's Sacred Letter sent to Anatolius Bishop of Constantinople and to the Metropolitanes and other Bishops over the whole world Emperour Caesar Leo Pius Victor Triumphator Maximus always Augustus to Anatolius the Bishop It was the desire and Prayer of Our Piety that the most Holy Orthodox Churches and also all the Cities of the Roman Empire should enjoy the greatest Peace imaginable nor that any thing should happen which might disturb their Constitution and Tranquillity But what disturbances have lately hapned at Alexandria are we are fully perswaded already made known to Your Sanctity Nevertheless that you may have a more perfect account concerning all things what the Causes were of so great a Tumult and Confusion We have transmitted to Your Piety the Copies of the Supplicatory-Libells which the most Pious Bishops and Ecclesiasticks coming from the foresaid City Alexandria and from the Aegyptick Dioecesis to the Imperial City Constantinople have brought to Our Piety against Timotheus and moreover the Copies of the Supplicatory-Libells which some persons coming from Alexandria to Our Divine Court on Timotheus's account have presented to Our Serenity so that Your Sanctity may apparently know what hath been done by the foresaid Timotheus whom the populacy of Alexandria the Honorati the Decuriones and the Navicularii desire to have for their Bishop and that you may have an account concerning other matters contained in The Text of the Supplicatory-Libells and moreover concerning the Chalcedon Synod to which the forementioned persons do in no wise agree as their Supplicatory-Libells here underplaced do demonstrate Let therefore Your Piety cause all the Orthodox and Holy Bishops who at present are resident in this Imperial City as likewise the most Pious Ecclesiasticks forthwith to come together unto You. And having with great care treated of and enquired into all things for as much as the City Alexandria hath already been disturbed the State and repose whereof is our greatest care acquaint us with Your Sentiment concerning the foresaid Timotheus and concerning the Chalcedon Synod without any humane fear and without affection or hatred placing before your eyes the only fear of the Omnipotent God in regard you well know that you shall give an account concerning this affair to the incorrupt Deity That so We having been perfectly informed of all things by Your Letters may be enabled to promulge an accommodate Edict This was the Letter sent to Anatolius The Emperour wrote Letters like this to other Bishops also and to those eminent persons who as I have said at that time lead a life void of the furniture of
of the Church And when those of the Senate asked what were the matters objected against Dioscorus they made answer that Dioscorus ought to give an account of his own judgment who contrary to what was fitting and just had accepted the person of the Judge without the permission of him who governeth the Bishoprick of Rome After which words when Dioscorus by the Senate's decree was standing in a place in the midst Eusebius Bishop of Dorylaeum made a request that the Supplicatory Libell which had by him been presented to the Emperour might be recited which request he made in these express words I have been injured by Dioscorus the Faith hath been injured Flavianus the Bishop has been murdered and together with me unjustly deposed by him Do you give order that my Supplicatory Libell may be read Which thing therefore having been debated the Libell was permitted to be read the Contents whereof were these From Eusebius the meanest Bishop of Dorylaeum who speakes in defence of himself of the Orthodox Faith and of Flavianus of Blessed memory who was Bishop of Constantinople It is the designe of your power to make provision for all your Subjects and to stretch forth an hand to all those who are injured especially to them who are recounted amongst the Ecclesiasticks And hereby you worship the Deity by whom a power hath been given you to Rule and Govern the world In regard therefore the Faith of Christ and we have suffered many and grievous things contrary to all reason and equity from Dioscorus the most reverend Bishop of the great City Alexandria we address to Your piety entreating we may have Right done Us. Now the business is this At the Synod lately held in the Metropolis of the Ephesians would to God that Synod had never been held that it might not have filled the world with mischiefs and disturbanceâ— that Good man Dioscorus disregarding the consideration of what is just and not respecting the fear of God for he was of the same opinion and entertained the same Sentiments with the vain-minded and Hereticall Eutyches but concealed it from many persons as 't was afterwards plainly evidenced by his own declaration took an occasion from that accusation which I had brought against Eutyches a person of the same opinion with himself and from that sentence pronounc't against the same Eutyches by Bishop Flavianus of Holy memory whereby he assembled a multitude of disorderly and tumultuous persons and having possest himself of power by money as much as in him lay he hath weakened the pious Religion of the Orthodox and has confirmed the ill opinion of the Monk Eutyches which long since even from the beginning hath been condemned by the Holy Fathers Whereas therefore the matters are not small and triviall which he has audaciously attempted both against the Faith of Christ and against Us We fall at the feet of Your Imperial Majesty and humbly beseech You to order the said most Religious Bishop Dioscorus to give in his answer to what is objected against him by us to wit by having the Monuments of the Acts which he has made against us read before the Holy Synod From which Acts we are able to demonstrate that even he himself is estranged from the Orthodox Faith hath confirmed an Heresie full of impiety has unjustly deposed us and in a most grievous and injurious manner oppressed us You sending your divine and adorable Mandates to the Holy and Oecumenicall Synod of Bishops most dear to God to the end that it may hear both us and the forementioned Dioscorus and bring to the knowledge of Your Piety all that is transacted according to that which shall please Your Immortall height And if we shall obtain this we will pour forth incessant prayers for your eternall Empire most divine Emperours By the joynt request therefore of Dioscorus and Eusebius the Acts of the Second Ephesine Synod were publickly recited by which 't was manifestly demonstrated that Leo's Letter had not been read and that notwithstanding there had been an Interlocution once and twice concerning that matter Wherefore when Dioscorus was asked to declare the Cause hereof his answer was that he himself by an Interlocution had given order once and twice that that should be done and he requested that Juvenalis Bishop of Jerusalem and Thalassius Bishop of the First Caesarea in Cappadocia might give a more manifest declaration of this matter For he said that they had received an Authority of presiding in the Synod together with him Juvenalis did indeed affirm that when the Emperours Divine Letter had been read in the first place he made an Interlocution ordering that that Letter should be recited but that afterwards no mention was made of that Epistle But Thalassius said that he hindred not the reading of that Letter and that he had not so much Authority as that he alone could Decree that it should be read When therefore a further progress was made in the reading of the Acts and some of the Bishops found fault with some words as being false and forged Stephanus Bishop of the Ephesians was asked what Notaries of his at that time had taken those words in writing his answer was that Julianus afterwards made Bishop of Lebedus and Crispinus were his Notaries but that Dioscorus's Notaries would not permit that to be done but took hold of their fingers whilst they were writing in so much that they were in danger of undergoing most foul abuses Further the same Stephanus deposed that himself and the other Bishops had subscribed to Flavianus's deposition in one and the same day Hereto added Acacius Bishop of Ariarathia that all of them had subscribed in a paper not written on and that they were compelled to it by force and necessity having been surrounded with innumerable mischiefs in regard Souldiers Armed with murdering weapons had encompassed them Further when another sentence was read Theodorus Bishop of Claudiopolis said that no body uttered those words Moreover upon a procedure in reading the Acts in this manner when they came to a certain place wherein Eutyches had said that he Anathematized those who should affirm that the Flesh of God and our Lord and Saviour Jesus Christ had descended from Heaven the Acts declared that against these words Eusebius had said that those were indeed condemned by Eutyches who should say that Christ's flesh had descended from Heaven but that it was not added by him whence the flesh was The same Acts added also that Diogenes Bishop of Cyzicum subjoyned these words declare therefore from whence and that notwithstanding they were not permitted to make any further inquiry into these things Further the same Acts do manifest that Basilius Bishop of Seleucia in Isauria spake these words I adore our one Lord Jesus Christ the Son of God the only God the Word who after the Incarnation and Union is known in two natures And that
to the Holy and Oecumenicall Synod but I am hindred Whereto Himerius added that in their return from Dioscorus the Assistant to the Master of the sacred Offices met them and that in company with him the Bishops had gone again to Dioscorus and that he had some things concerning these matters which he had taken in Notes Which having been read 't was manifested that Dioscorus had spoken these express words Having recollected my self and considered what is expedient for me I answer thus In regard the most magnificent Judges who sate in the Session before this have Decreed severall things after many Interlocutions made by every one and I am now cited to a Second Session to the end that the soresaid Decrees may be voided and made null 't is my request that the most magnificent Judges and Sacred Senate who were at the Former Session may be present now also in order to a re-examination of the same matters To whom Acacius as 't is manifestly related in the said Acts gave answer in these very words The Holy and Great Synod have not commanded Your Sanctity therefore to be present that those things which have been transacted before the most Magnificent Judges and the Sacred Senate might be voided and made null but the Synod hath sent us with a command that You should come to the Session and that Your Sanctity should not be absent therefrom To whom Dioscorus returned this answer as the Acts declare You have told me even now that Eusebius hath presented Libells I make a request again that my Cause may be examined before the Judges and Senate Then after other things of this nature which are put into the Acts those were again sent who might perswade Dioscorus to be present at what was transacted Which having been done those who had been sent returned and said that they had taken Dioscorus's answer in Notes which Notes do manifest that he said these words I have already signified to Your pâ—ety that I am afflicted with a distemper and that 't is my request that the most Magnificent Judges also and the Sacred Senate may now likewise be present at the Judgment of those things which shall be inquired into but in regard my distemper hath increased upon that account I have made a delay And the Acts do manifest that Cecropius said unto Dioscoruâ— that a little before he had not made the least mention concerning his sickness and that therefore he ought to satisfie the Canons To whom Dioscorus made this return I have said once that the Judges ought to be present Then that Ruffinus Bishop of Samosata said unto Dioscorus that the Agitations and Debates in the Councill were Canonicall and that Dioscorus if he were present might freely speak what he should have a mind to And when Dioscorus enquired whether Juvenalis and Thalassius and Eustathius were come to the Synod he answered that that was nothing pertinent to the business To which words the Acts doe set forth that Dioscorus subjoyned these that he had requested the Christ-loving Emperour that he would give order that the Judges also might be present in the Councill as likewise those Prelates who together with him had been Judges And that hereto the Synod's Messengers said that Eusebius had accused him only and that all the rest ought not to be present And that to these words Dioscorus replied that those other persons ought also to be present who had been judged together with him for that Eusebius had no private Cause against him but a common one to wit concerning those things on account of which all of them had been judged And again when the Synod's Messengers persisted in the same things Dioscorus made answer what I have said I have said once nor have I any thing further to say To which words when declared to the Synod Eusebius Bishop of Dorylaeum said that he had matter of accusation against Dioscorus only and against no person else and he desired that Dioscorus might be cited in by a third Summons After this Aëtius gave information that some persons who stiled themselves Ecclesiasticks together with some others who were Laïcks coming from the City Alexandria had lately presented Libells against Dioscorus and that those men were now standing before the doors of the Councill and crying out When therefore Theodorus a Deacon of the Holy Church of Alexandria had in the first place presented Libells and then Ischyrio who was a Deacon likewise and after him Athanasius a Presbyter and Cyrillus's sisters son and lastly Sophronius in which Libells they accused Dioscorus partly for Blasphemies and partly on account of bodily damages and violent exaction of moneys a third Citation is issued out wherein Dioscorus is admonished to come to the Synod The Messengers therefore appointed for this business being returned made report that Dioscorus had said these words I have sufficiently informed Your Piety nor can I add any thing else thereto Again when the persons sent upon this account had continued to be very urgent in their perswasives to Dioscorus that he would come and he having always given the same answer Paschasinus the Bishop said these words Dioscorus having now been thrice Summoned hath not appeared being prick't in Conscience and he asked what punishment he deserved Whereto when the Bishops had returned answer that he had offended against the Canons and when Proterius Bishop of Smyrna had said at such time as the Holy Flavianus was murdered nothing had been agreeably and orderly done against him they who supplied the place of Leo Bishop of the Elder Rome made this Declaration in these express words What Dioscorus who hath been Bishop of the Great City Alexandria has audaciously attempted against the Order of the Canons and the Ecclesiastick Constitution hath been made manifest both by those things which have already been enquired into at the First Session and also from what hath been done this day For this person to omit many other things making use of his own authority uncanonically admitted to communion Eutyches a man that embraces the same Sentiments with himself who had been deposed canonically by his own Bishop of Holy Memory we mean our Father and Arch-Bishop Flavianus before his sitting in the Synod at Ephesus together with the Bishops beloved by God But the Apostolick See has granted a pardon to those Prelates for what hath been involuntarily done there by them Who also to this present continue of the same opinion with the most Holy Arch-Bishop Leo and with all the Holy and Oecumenicall Synod On which account he hath received them to his own communion as being asserters of the same faith with himself But this man till this very time hath not desisted from boasting of these things on account whereof he ought rather to mourn and lay himself prostrate on the earth Besides he permitted not the Letter of the most Blessed Pope Leo to be read
which had been written by him to Flavianus of Holy Memory and his he did notwithstanding he was severall times entreated by those persons who brought the Letter to suffer it to be read and notwithstanding he had promised with an Oath that it should be read The not reading of which Letter has filled the most Holy Churches over the whole world with scandalls and detriment Nevertheless although such things as these have been audaciously attempted by him yet we had some thoughts concerning the vouchsafing to him something of compassion in relation to his former impious Fact as also to the rest of the Bishops beloved by God although they had not the same authority of judging that he was invested with But in regard he has out-done his former iniquity by his latter facts for he has audaciously pronounced an Excommunication against the most Holy and most Pious Leo Arch-Bishop of Rome the Great and moreover when Libells stuft with Crimes were preferred to the Holy and Great Synod against him having been canonically called once twice and thrice by the Bishops beloved of God he obeyed not to wit being prick't by his own conscience Lastly he has illegally received to Communion those who have been justly deposed by severall Synods on these various accounts we say he himself hath pronounced sentence against himself having many ways trampled under foot the Ecclesiastick Rules Wherefore the most Holy and most Blessed Leo Arch-Bishop of the Greatest and the Elder Rome by Us and the present Synod together with the thrice Blessed and most eminent Apostle Peter who is the Rock and Basis of the Catholick Church and the foundation of the Orthodox Faith hath divested him of the Episcopall dignity and hath removed him from the performance of every Sacerdotall Office Therefore the Holy and Great Synod it self will Decree those things concerning the forementioned Dioscorus which shall seem agreeable to the Canons When therefore these things had been confirmed by Anatolius Maximus and the rest of the Bishops excepting those Prelates who together with Dioscorus had been deposed by the Councill a Relation concerning these Transactions was by the Synod written to the Emperour Marcianus and by the same Synod a deposition was sent to Dioscorus the Contents whereof were these Know that by reason of Your contemning the Divine Canons and on account of Your contumacy Shown towards this Holy and Oecumenicall Synod because besides other Crimes whereof You have been convicted having been the third time called by this Holy and great Synod according to the Divine Canons to answer to those Accusations brought against You You have not appeared on the thirteenth day of this instant month October You are deposed from your Bishoprick by this Holy and Oecumenicall Synod and are estranged from every Ecclesiastick duty Then having written concerning these things to the pious Bishops of the most Holy Church at Alexandria and when the Edict against Dioscorus had been proposed this Sessions was ended The foregoing Session having been thus ended after this the Bishops being again convened returned answer to the Interrogation of the Judges who had requested that the true Faith might be expounded in this manner that nothing further ought to be established the matters against Eutyches having been fully finished and determined by the Bishop of Rome to which determinations they had all given their assent Again when all the Bishops cried out that they all said the same things and when the Judges by making an Interlocution had pronounced that each Patriarch having chosen one or two persons of his own Dioecesis should come forth into the midst to the end that the opinion of every one might be made manifest Florentius Bishop of Sardis required a Truce to the end that with consideration they might arrive at the Truth And Cecropius Bishop of Sebastopolis spoke these words The Faith hath been well expounded by the Three hundred and eighteen Holy Fathers and hath been confirmed by the Holy Fathers Athanasius Cyrillus Celestinus Hilarius Basilius Gregorius and now again by the most Holy Leo. And our request is that the words of the Three hundred and eighteen Holy Fathers as also those of the most Holy Leo may be recited Which having been read the whole Synod cried out in these words this is the Faith of the Orthodox Thus we all believe Pope Leo believes thus Cyrillus believed thus the Pope hath expounded it thus And when there had been another Interlocution that the Exposition of the Faith set forth by the Hundred and fifty Holy Fathers might be recited also that was likewise read To which the Synod again cried out and said This is the Faith of us all This is the Faith of the Orthodox Thus we all believe After whom Aetius the Arch-Deacon said that he had at hand the Epistle of the Divine Cyrillus to Nestorius which all the Fathers convened at Ephesus had confirmed by their own Subscriptions and that he had likewise another Letter of the same Cyrillus ' s which had been written to Johannes Bishop of Antioch and which had likewise been confirmed and his request was that both these Letters might be read And after an Interlocution had been made concerning these Letters they were both recited Part of the Contents of the former Epistle run word for word thus Cyrillus to the most Pious Nestorius my Fellow-Minister Some persons as I understand reproach my Reputation in the presence of Your Piety and that frequently taking an occasion to do thus most especially at such time as those of the Magistracy are met together and peradventure they suppose that Your ears are even delighted with such discourses as these And after some words The Holy and Great Synod therefore hath said that He the only begotten Son hath been begotten of God and the Father according to Nature very God of very God the Light of the Light that He by whom the Father hath made all things descended was Incarnate made man suffered rose again the third day ascended into the Heavens These Expressions and Forms we also ought to follow considering with our selves what is meant by this proposition God the Word was incarnate and was made man For we do not affirm that the Nature of The Word having been changed was made Flesh nor that it was converted into whole man who consists of Soul and Body But We say that rather that when The Word had personally united to himself the Flesh enlivened with a rationall soul he was ineffably and incomprehensibly made man and he hath been stiled the Son of man not according to will only or good pleasure nor yet as it were in the Assumption of the person only And that the Natures are diverse which have come together into a true Unity but that of both Natures there is one Christ and one Son not as if the diversity of the Natures were destroyed by the Union but
making an Interlocution had given order that an intervall of five days might be allowed them wherein they might have a meeting and confer with Anatolius Prelate of Costantinople all the Bishops cryed out and said We do believe thus We all believe thus as Leo so we believe no one of us doubts We have all subscribed To which exclamations the Judges made an Interlocution in these express words There is no necessity that you should all meet But in regard 't is agreeable that those who doubt should be confirmed let the most pious Bishop Anatolius choose out of their number who have subscribed such persons as he shall think fit to teach and inform those that doubt Whereto those of the Synod subjoyned these Acclamations We entreat for the Fathers Let the Fathers who are of the same Sentiment with Leo be restored to the Synod The Fathers to the Synod These words to the Emperour These Supplications to The Orthodox These Supplications to Augusta We have all sinned Let us all be pardoned But the Clergy of the Constantinopolitane Church exclaimed in these words They are but few who cry out The Synod says not this After whom the Eastern Bishops cried out The Egygyptian to Banishment But the Illyricians exclaimed We entreat you have mercy upon all After whom the Eastern Bishops cried out The Egyptian to Banishment And when the Illyricians had made the same request which they had made before the Clergy of Constantinople cried out Dioscorus to Banishment The Egyptian to Exile The Heretick to Banishment Christ hath deposed Dioscorus After whom the Illyricians and those Bishops of their partie exclaimed We have all sinned pardon all Dioscorus to the Synod Dioscorus to the Churches And when such like words as these had preceded this Session was ended At the Session after this when the Senate had made an Interlocution that the Decrees which had already been given forth should be recited Constantinus the Secretary read these express words out of a Schedule We perceive that a more exact scrutiny concerning the Orthodox and Catholick Faith ought to be made to morrow when the Synod will be more compleat and full But in regard Flavianus of Pious Memory and the most Religious Bishop Eusebius from a search made into the Acts and Decrees and also from their testimony by word of mouth who presided in the Synod then convened who have confessed that they have erred and have deposed them without cause when they had in no wise erred in the Faith have as 't is evidently known been unjustly deposed it appears to us agreeable to that which is acceptable unto God to be just provided it shall please our most Divine and most Pious Lord that Dioscorus the most Religious Bishop of Alexandria Juvenalis the most Religious Bishop of Jerusalem Thalassius the most Religious Bishop of Caesarea in Cappadocia Eusebius the most Religious Bishop of Ancyra Eustathius the most Religious Bishop of Berytus and Basilius the most Religious Bishop of Seleucia in Isauria which Prelates had power and presided over the then Synod should lye under the very same punishment and according to the Canons be removed from the Episcopall dignity all things which have been consequently done being made known to his most sacred Imperial Majesty Then after the reading of some other things the Bishops assembled were asked whether Leo's Letter agreed with the Faith of the Three hundred and eighteen Holy Fathers convened at Nice and with that of the Hundred and fifty Holy Fathers assembled in the Imperiall City Constantinople whereto Anatolius Prelate of Constantinople and all the Bishops present returned answer that Leo's Letter agreed with the foresaid Holy Fathers and he subscribed to the forementioned Letter of Leo. These things having proceeded thus those of the Synod cried out We all consent We do all approve We all believe a like We all think the same things We all believe thus Let the Fathers be restored to the Synod Let those who have subscribed be restored to the Synod Many years to the Emperour Many years to Augusta The Fathers to the Synod those of the same Faith to the Synod many years to the Emperour those of the same Sentiments to the Synod many years to the Emperour We have all subscribed to the Faith as Leo so we think After this an Interlocution was made by the Judges in these express words We have given a Relation concerning these things to our most divine and most pious Lord and we expect the answer of his piety But your Reverence shall render an account to God as well concerning Dioscorus who hath been deposed by You his Imperiall Majesty and we being ignorant thereof as concerning those other five persons for whom you have entreated and concerning all other matters which have been transacted in the Synod Hereupon they all cried out saying God hath deposed Dioscorus Dioscorus hath been justly deposed Christ hath deposed Dioscorus Then after these things an answer being brought from Marcianus which gave the Bishops permission to determine according to their own discretion concerning the persons who had been deposed in such manner as the Judges have declared by an Interlocution the Bishops made their request saying these express words We entreat that they may come in Let those of the same opinion be restored to the Synod those of the same Sentiments to the Synod those who have subscribed to Leo's Letter to the Synod Which persons after an Interlocution were admitted into the number of the Synod And after this the Supplicatory Libells which had been presented by the Bishops of the Aegyptick Dioecesis to the Emperour Marcianus were read wherein besides other matters these things were contained Our Sentiments are the same with those expositions which the Three hundred and eighteen Holy Fathers set forth at Nicaea and with those embraced by the blessed Athanasius and Cyrillus of Holy Memory We Anathematize every Heresie that of Arius that of Eunomius of Manes of Nestorius and that of those who assert that the Flesh of our Lord is from heaven and not from the Holy Theotocos and Ever-Virgin Mary whom we affirm to be like to us all but without sin Then all the Bishops present in the Synod cried out saying Why do they not Anathematize Eutyches's opinion Let them subscribe to Leo's Letter and Anathematize Eutyches and his Opinions Let them give their assent to Leo's Letter they are desirous to impose upon us and be gone Hereto the Bishops of Egypt returned answer that there were many Bishops in Egypt and that 't was impossible for them to represent the persons of those who were absent and they requested that the Synod would expect their Arch-Bishop to the end that according as Custome required they might follow his Opinion For they said that if they should do any thing before the Election of their Arch-Bishop all persons of the whole Egyptick Dioecesis would fall upon them
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
to Felix at Rome inciting him to revenge what had been committed against the Faith BUT before their arrivall at the Imperial City Cyrillus Governour of those Monks termed the Acoemeti sends some persons to Felix complaining of his slackness in regard so great offences were committed against the true Faith Felix therefore writes to Misenus and those who accompanied him ordering them to do nothing before they should have had a conference with Cyrillus and might be informed from him what was to be done CHAP. XX. Concerning what Felix wrote to Zeno and Zeno to Felix THere were dispatcht to them other Commonitories also from Felix who likewise wrote Letters to Zeno both concerning the Chalcedon Synod and also about the Persecution in Africa which had been raised by Onorichus Besides he wrote to Acacius The Emperour Zeno returned an answer to Felix wherein he told him that Johannes had given him trouble in vain because he had sworn that he would in no wise at any time sue for Admission to the See of Alexandria but that afterwards he had disregarded his oath and committed all manner of sacriledge and that Petrus had not been ordained rashly and without an exquisite tryall and examination but with his own hand had subscribed that he embraced the Faith of the Three hundred and eighteen Holy Fathers heretofore convened at Nicaea which Faith the Holy Synod at Chalcedon also had approved of and followed The express words of Zeno's Letter are these You ought to be most undoubtedly assured that both Our Piety and the forementioned most Holy Petrus and all the most Holy Churches do Embrace and Revere the most Holy Synod of the Chalcedonians which hath fully agreed with the Faith in the Synod of the Nicaeans There are also extant in the same Acts the Letters both from the forementioned Cyrillus and from other Archimandrites of the Impeperiall City and also those from the Bishops and Clergy of the Egyptick Dioecesis written to Felix against Petrus as being an Heretick and against those who communicated with him Further when the Monks belonging to the Monastery of the Acoemeti were come to Felix they accused Misenus and those that accompanied him because till their arrivall at Byzantium the name of Petrus had in secret been recited in the Sacred Diptycks but that from that time till now it was recited publickly and therefore that Misenus and those who accompanied him had held communion with Petrus The Letter likewise of the Egyptians affirmed the same things with what I have related concerning Petrus and further also that Johannes being a person Orthodox had been legally Ordained but that Petrus was Ordained only by two Bishops who maintained the same ill opinion with himself and that immediately after Johannes's flight all manner of punishments had been inflicted on the Orthodox And that Acacius had had information of all these things by some persons who had made a journey to him from Alexandria to the Imperiall City and lastly that Acacius was found to be Petrus's favourer and Assistant in all things CHAP. XXI That Symeones a Monk belonging to the Monastery of the Aoemeti went to Rome and accused those Bishops sent from the Romans to Constantinople as having held Communion with Hereticks and that these Legates and those persons who held Communion with Petrus were deposed by the Romans THese accusations were much increased by Symeones one of those Monks termed the Acoemeti who was sent to Rome from Cyrillus For this person accused Misenus and Vitalis for having communicated with Hereticks he averred that the name of Petrus was publickly recited in the Sacred Diptycks and that by this means many of the simpler sort were imposed upon by Hereticks who affirmed that Petrus was received to communion even by the See of Rome Symeones added likewise that when severall question 's were proposed Misenus and his companions would not allow of a conference with any person that was Orthodox or make a delivery of Letters to them or take an exact scrutiny of any thing that was audaciously attempted against the true Faith Silvanus a Presbyter one that had conversed with Misenus and Vitalis at Constantinople was likewise brought in who confirmed what had been said by the Monks Moreover Acacius's Letter to Simplicius was read wherein Acacius affirmed that Petrus had been long since Deposed and that he was a Son of Night And on these accounts Misenus and Vitalis were removed from the Sacerdotall Function and separated from the undefiled Communion the whole Synod having given their Vote in these express words The Church of the Romans doth not receive to Communion the Heretick Petrus who hath long since been both condemned by the Vote of the Sacred Chair and also Excommunicated and Anathematized Against whom though nothing else were objected yet even this would be sufficient that having been ordained by Hereticks he could not preside over the Orthodox This also was contained in the said Sentence But that Acacius Bishop of Constantinople deserves a severe reproof the thing it self has demonstrated because in his Letter to Simplicius he has termed Petrus an Heretick but at this present hath not detected it to the Emperour for he ought if he had loved Zeno to have done this but he loves the Emperour with a greater ardency of affection than he has for the Faith But let us reduce our Relation to the following Series of affairs There is extant an Epistle of Acacius's written to the Bishops in Egypt and to the Ecclesiasticks and Monks and to the whole body of the Laity wherein he has attempted to repair and make up the Schism which had hapned Concerning which affair he wrote also to Petrus Bishop of Alexandria CHAP. XXII Concerning the disturbances at Alexandria and in severall other places on account of the Synod at Chalcedon THE Schism therefore increasing at Alexandria Petrus after he had again Anathematized Leo's Epistle and the Acts of the Chalcedon Synod and those persons who would not embrace the writings of Dioscorus and Timotheus perswaded some of the Bishops and Archimandrites to communicate with himself And because he could not induce others to do the same he drove most of them from their own Monasteries For which reasons Nephalius made a journey to the Imperial City and gave Zeno an account of these matters Whereat Zeno was sorely troubled and sends Cosmas one of his own Protectors to Alexandria who gave forth many and great Menaces against Petrus on account of procuring an Unity in regard by his own roughness he had raised a great dissention But Cosmas when nothing succeeded according to his wish and design returned to the Imperial City having only restored the Ejected Monks to their own Monasteries Again therefore the Emperour sends Arsenius whom he had preferred to be Prefect of Egypt and Dux of the Companies of the Militia He being arrived at Alexandria in company with Nephalius made a
about five hundred furlongs Messengers therefore ran in great hast to Arcesilaus to acquaint him with what had hapned Arcesilaus was sitting near to Zosimas holding a Conference with him As soon as he understood the misfortune that had befaln his wife he wept bitterly pluckt off and tore his hair and threw it into the air When Zosimas enquired the reason hereof Arcesilaus gave him an account of what had hapned but made frequent interruptions in his Relation by sighs and tears Zosimas therefore having left him retired alone by himself into a certain little Room where he was wont to converse with God as 't is the usage of such persons After some little time he came out lookt chearfully and with a modest and grave smile stroakt Arcesilaus's hand softly Go says he go away with joy Grace is given to the Chuzibite Your wife is cured she has both her eyes that accident could deprive her of nothing in regard it so pleased the Chuzibite And so it hapned these two righteous persons having at one and the same time wrought a Miracle This same Zosimas going one time to Caesarea and leading an Ass after him whereon he had laid some things that were needfull to him meets a Lyon who having seized upon the Ass went his way Zosimas followed the Lyon over the wood till such time as he had filled his belly with the Asse's flesh After which Zosimas laugh't and speaks these words to the Lyon But Friend says he my journey is stopt for I am a man gross and fat and of a very great age nor am I able to carry that burthen on my back which was laid upon the Ass. If therefore you have a mind that Zosimas should remove from hence you must necessarily carry my Burthen though this be a thing contrary to the Law of your Nature and after that you shall be a wild Beast again The Lyon wholly forgetting his Rage began to fawn in a most gentle manner ran immediately to Zosimas and by his gesture shewed his obedience Zosimas therefore having laid the Asses burden on him lead him as far as the Gates of Caesarea demonstrating hereby the power of God and how all things serve and obey us men when we live to God and do not adulterate that Grace which is given to us But least I should lengthen my History by relating more such passages as these I will return to that place from whence I have made a digression CHAP. VIII Concerning the Universall Calamities DUring the same Justinus's Governing the Roman Empire that City now named Dyrrachium which was anciently called Epidamnus was ruined by an Earthquake As was likewise Corinthus scituate in Achaia Anazarbus also the Metropolis of the Second Cilicia suffered a fourth Calamity of this sort Which Cities Justinus rebuilt by the expence of a vast sum of money In these very same times also Edessa a City of the Osröeni which was vastly great and rich was drowned by the waters of the torrent of The Scirtus which runs hard by it in so much that most of the houses were beaten down and an innumerable multitude of men destroyed whom the water carried away Edessa and Anazarbus had their ancient names changed by Justinus for both those Cities were adorned with his own name CHAP. IX How Justinus whilst he was yet living took Justinianus to be his Colleague in the Empire THe same Justinus having passed the eighth year of his Empire and also nine months and three days of his ninth year Justinianus his Sisters Son is made his Colleague in the Empire being proclaimed on the first day of the month Xanthicus or Aprill in the Five hundredth seventy fifth year of Antioch's being stiled a free City And when these affairs had proceeded in this manner Justinus removes from his Empire here on earth having ended his life on the first day of Löus or the month August when he had reigned four months with Justinianus and had held the Empire as well alone as with a Colleague nine compleat years one month and three days Further when Justinianus was invested with the sole Government of the whole Roman Empire and the Synod at Chalcedon had been asserted over all the most Holy Churches by the order of Justinus as I have related the affairs of the Ecclesiastick constitution were as yet disturbed in some Provinces and especially at the Imperial City and at Alexandria Anthimus then Governing the Bishoprick of Constantinople and Theodosius presiding over the Church at Alexandria For both these Prelates asserted one Nature in Christ. CHAP. X. That Justinianus favoured those who embraced the Chalcedon Synod But his Wife Theodora was a Lover of the Contrary party JUstinianus indeed couragiously defended the Fathers which had been convened at Chalcedon and the Expositions they had made But his Wife Theodora favoured them who asserted one Nature whether it were because they themselves really thought so For when the Subject of the debate is concerning the Faith Fathers differ from their Children and Children from their Parents the Wife disagrees with her own Husband and again the Husband with his own Wife or whether it had been so agreed upon between themselves out of a politick design that the Emperour should defend those who asserted two Natures in Christ our God after the Union but the Empress them who maintained there was but one Nature Nevertheless neither of them yielded to the other But Justinian pertinaciously adhered to what had been agreed on at Chalcedon and Theodora addicted to the Contrary party made all imaginable provision for those who asserted one Nature And she every way cherished our Country-men but she favoured Forreigners with vast presents of money In fine she perswades Justinian to cause Severus to be sent for to Constantinople CHAP. XI How Severus perverted Anthimus Bishop of Constantinople and Theodosius Bishop of Alexandria which Prelates the Emperour ejected and put others into their Sees SEverus's Letters both to Justinianus and also to Theodora are still extant from which it may be Collected that Severus after his relinquishing the Chair of Antioch at first deferred his journey to the Imperial City but that afterwards he went thither He writes also in the same Letters that when he was come to Constantinople he discoursed with Anthimus and finding that he embraced the same Sentiments with himself and maintained the same opinion in relation to God he perswaded him to relinquish his Episcopal Chair He wrote also concerning the same matters to Theodosius who was Bishop of the City Alexandria in which Letters he boasts that he had perswaded Anthimus himself as hath been said to give such Opinions as these the preference before earthly Glory and his own Episcopal Chair Anthimus's Letters to Theodosius concerning these matters are also extant as likewise Theodosius's to Severus and Anthimus which Letters I omit leaving them to those who are desirous of
Origen's opinions After this Macarius therefore Eustochius succeeded in that Bishoprick After the Ejection of Theodosius as has been related above Zoilus is declared Bishop of Alexandria And when he was added to the Alexandrian Bishops his predecessours Apollinaris undertakes the Government of that Chair After Ephraemius Domninus is entrusted with the Episcopall Throne of Antioch CHAP. XXXVIII Concerning the Fifth Holy Oecumenicall Synod and on what account it was convened DUring therefore Vigilius's presidency over the Elder Rome whilst in the first place Menas and then Eutychius was Patriarch of Constantinople and whilst Apollinaris was Bishop of Alexandria Domninus of Amioch and Eustochius of Jerusalem Justinian convenes the Fifth Synod on this account The Assertours of Origen's opinions abounding and growing powerfull in the Monasteries of Palestine and especially in that termed The new Laura Eustochius made it his whole business to eject them And going to The new Laura he drove them all out and pursued them to a great distance as being the common pest of mankind They dispersed into severall places associated many persons to their own party Theodorus surnamed Ascidas Bishop of Caesarea the Head-City of the Province Cappadocia a Prelate resident with Justinian faithfull to him and of whom the Emperour made great use undertook the Patronage of these Monks Upon his making a disturbance therefore at the Imperial Pallace and terming Eustochius's Fact the highest impiety and wickedness Ruphus Abbot of Theodosius's Monastery and Conon Abbot of the Monastery of Saba persons of the chiefest note amongst the Monasticks both for their own worth and on account of the Monasteries over which they presided are sent to the Imperial City by Eustochius They were accompanied with others also not much inferiour to them in dignity And these men resolved to debate concerning Origen primarily and concerning Evagrius and Didymus But Theodorus the Cappadocian desirous of diverting them to another matter proposes to be debated the Cause of Theodorus Bishop of Mopsuestia and that of Theodoret and Ibas the All-good God having excellently well disposed the whole matter so that whatever was profane both on the one and on the other side might be wholly expelled The first Question therefore having been proposed whether it were lawfull to Anathematize the dead Eutychius who was then present a person incomparably well versed in the Sacred Scriptures who during Menas's Life was not very eminent for he was then but Apocrisiarius to the Bishop of Amasia being not only wiser but also looking with contempt upon those convened said in express words that that question need not be debated in regard King Josias did not only heretofore slay the living Priests of Daemons but also dug open the Sepulchers of those who had been dead long before All persons that were present look't upon these words of Eutychius's to be most appositely spoken Which saying of his when Justinian was acquainted with he preferred him to the Chair of the Imperial City on the death of Menas which hapned soon after Further Vigilius gave his consent by his Letters but refused to be present at the Synod The Synod therefore being convened when the Emperour Justinian asked what their Sentiment was concerning Theodorus and in relation to those things which Theodoret had written against Cyrillus and his Twelve Heads also what they thought of that Letter said to be Ibas's written by him to Maris the Persian after many passages had been recited out of the Books of Theodorus and Theodoret and after it had been made apparent that Theodorus had long since been condemned and his name expunged out of the Sacred Diptycks and that Hereticks ought to be condemned even after their death with all suffrages as the usuall saying is they Anathematize Theodorus and what had been written by Theodoret against Cyrillus's Twelve Heads and against the true Faith Ibas's Letter also which he wrote to Maris the Persian their condemnation of the foresaid persons and writings being conceived in these express words Whereas the Great God and our Saviour Jesus Christ according to the Parable in the Gospells c. And after some other words Besides all those other Hereticks which are condemned and Anathematized by the four forementioned holy Synods and by the holy Catholick and Apostolick Church We also condemn and Anathematize Theodorus who is styled Bishop of Mopsuestia and his impious writings also what hath been impiously written by Theodoret both against the true Faith and against the Twelve Heads of Cyrillus of Blessed memory and against the First Holy Synod at Ephesus in fine whatever has been written by the same Theodoret in defence of Theodorus and Nestorius Moreover we also Anathematize that impious Letter said to have been written by Ibas to Maris the Persian And after some few words they expounded Fourteen Heads concerning the right and sincere Faith And these things proceeded in this manner But when Libells were delivered in by the Monks Eulogius Conon Cyriacus and Pancratius against the opinions of Origen Adamantius and against the followers of his impiety and errour Justinian consulted the then convened Synod about these matters having subjoyned to his own Letter a Copy of the Libell as also what he had written to Vigilius concerning these things From all which it may be gathered that Origen had made it his business to fill the Purity of the Apostolick Dogmata with Paganish and Manichaean Tares A Relation therefore was transmitted to Justinian from the Synod after the Exclamations which they had heaped together against Origen and those involved in the same erroneous Tenets with him Part of which Relation runs thus You who possess a mind partaker of a Celestiall Nobility Most Christian Emperour And after some other words We have avoided therefore we have avoided that Doctrine For we knew not the voice of Strangers And having securely bound this person as a Thief and like a Robber with the Ropes of an Anathema we have cast him out of the Sacred Rails And after some few words But you will know the power and efficacy of the matters which have been transacted by us by the reading thereof Hereto they also annexed whatever Heads Origen's followers had from their Masters learned to assert which Heads manifested both their agreements as also their disagreements and likewise their manifold errour Amongst these there was a Fifth Head which contained the Blasphemies broach't by some private persons of that termed The New Laura the Contents of which Head run thus Theodorus Ascidas the Cappadocian said If the Apostles and the Martyrs doe now work Miracles and are in so great honour unless in the Resurrection they shall be made equall to Christ what manner of Resurrection shall they have The same Fathers related severall other Blasphemies of Didymus Evagrius and Theodorus which with great diligence they had collected out of their Books Further
against his will to undertake the Imperial dignity BUt when the Inhabitants of Edessa refused to do that they left Priscus there and by force lay hands upon Germanus Commander of the Militia in Phoenice Libanensis whom they create their Leader and as much as they were able to do it their Emperour But upon Germanus's refusall of that and their urging it with a greater degree of heat and fierceness a contention was raised on both sides he striving that he might not be compelled and they contending to bring about what they desired and when the Souldiers threatned him with death unless he would voluntarily undertake that dignity they conferred on him and Germanus with a willing mind embraced death at length after they saw he could not be terrified nor was to be abashed they betook themselves to scourging him and maimed the members of his body supposing he would in no wise indure those Tortures for they judged him not more hardy than Nature and his age would bear Having therefore set about this matter they made tryall of him with a kind of Reverence and Compassion and in fine forced him though unwilling to consent and to swear in a set form of words that in future he would continue faithfull unto them In this manner therefore they compelled him their Subject to become their Ruler him whom they governed to turn their Governour and him a Captive to be their Sovereign Then they displaced all other Officers in the Army the Praefects of the Troops the Tribunes the Centurions and Decurions and put whom they pleased into their places casting forth reproaches in publick upon the Empire And for the most part they behaved themselves towards the Provincialls with more of Modesty indeed than Barbarians usually do but were far from being Fellow-Souldiers and Servants of the State For they neither received the Annonae by appointed Measures or weights nor were they contented with the Mansions or Quarters assigned them But every one's Sentiment was his Law and his will his set Measure CHAP. VI. How the Emperour sent Philippicus again but the Army refused to receive him IN Order to the Composure of these disturbances the Emperour sends Philippicus Whom the Souldiers not only received not but if they suspected any one to have an inclination towards him he was in great danger of his life CHAP. VII Concerning Gregorius Bishop of Antioch and the Calumny framed against him and in what manner he evinced it to be false WHilst affairs were in this posture Gregorius Bishop of Antioch makes his return from the Imperial City having now been Conquerour in a certain Conflict which I will here give a Narrative of Whilst Asterius was Comes of the East a difference had risen between him and Gregorius wherein all the eminentest Citizens of Antioch had betaken themselves to Asterius's side The Commonalty also and Artificers of the City sided with Asterius For all of them affirmed that they had received some injury or other from Gregorius At length even the Populacy were likewise permitted to cast reproaches upon the Bishop Both parties therefore as well the eminenter Citizens as the Artificers agreed in one and the same opinion with the Populacy and both in the Streets and in the Theatre exclaimed against the Patriarch in a reproachfull manner nor did the Players abstain from loading him with such contumelies In the interim Asterius is deprived of his Government and Johannes undertakes it who was ordered by the Emperour to make an enquiry into that disturbance This Johannes was a person unfit to manage the most triviall affairs much less to compose a matter of such consequence Having therefore filled the City with Tumults and Disturbances and by a publication of his Edicts declared that any one that would might accuse the Patriarch He receives a Libell against him presented by a certain person who was President of a money-Table wherein 't was set forth that Gregorius had had to do with his own Sister who was given in marriage to another man He receives likewise Accusations from other men of the same kidney which related to the peace and repose of the City Antioch as if that had been frequently disturbed by Gregorius As to the Crime he stood charged with for disturbing the Repose of the City Gregorius's answer was that his defence was ready But in relation to other matters objected against him he appealed to the Emperour and a Synod Having me therefore his Assessour Councellour and Companion he went to the Imperial City Constantinople in order to the making his defence against these Accusations And the Patriarchs in all places partly in person and partly by their Legates having been present at the Examination hereof as likewise the Sacred Senate and many of the most pious Metropolitans when the matter had been thorowly sifted at length after many Actions Gregorius carried the Cause in so much that his Accuser was scourged with Nerves lead about the City and punished with Exile From thence therefore Gregorius returns to his own See at such time as the Roman Army in the East was in a Mutiny Philippicus then making his Residence about the Cities Beraea and Chalcis CHAP. VIII That Antioch suffered again by Earth-quakes FOur months after his return on the Six hundredth thirty seventh year of Antioch's being styled a Free City Sixty one years after the former Earthquake on the last day of the month Hyperberetaeus whereon I had married a young Virgin and the whole City kept Holiday and celebrated a publick Festivity both as to Pomp and also round my Marriage-Bed about the third hour of the night hapned an Earthquake accompanied with a dreadfull noyse which shook the whole City it overturned very many Edifices and tore up their very foundations In so much that all the Buildings which stood about the most holy Church were totally ruined only the Hemisphaere thereof was preserved which Ephraemius had built of Timber fell'd in the Daphnensian Grove when it had suffered by an Earthquake in Justinus's Empire In the Earthquakes which hapned afterwards the same Hemisphaere had been so bowed towards the Northern-side that it had Timber-Props wherewith 't was supported Which Props having been thrown down by the violent concussion of the Earth the Hemisphaere returned to the other side and being directed by a certain rule as 't were was restored to its proper place Moreover there fell many Buildings of that Region termed the Ostracine the Psephium also of which we have made mention before and all those places called the Brysia the Edifices likewise about the most venerable Church of the Theotocos only its middle Porticus was miraculously preserved Further all the Towers in the Campus were ruined but the rest of the Building continued entire excepting only the Battlements of the Walls For some Stones of those Battlements were driven backward but they
the day was declining he said he saw with his own eyes the Trophy of the Cross in the heavens placed over the Sun made up of Light and an Inscription annexed to it containing these words BY THIS CONQUER And that at the sight thereof an amazement seized both him and all his Military Forces which followed him as he was making a Journey some whither and were spectatours of the Miracle CHAP. XXIX That God's Christ appeared to him in his sleep and ordered him to make use of a Standard made in the form of a Cross in his Wars MOreover he began to doubt with himself as he said what the meaning of this Apparition should be But whilst he was revolving it in his mind and very intent in his thoughts upon it on a sudden night came on At which time as he said the Christ of God appeared to him when asleep with that sign which had been shown him in the Heavens and ordered him to get a Standard made in imitation of that he had seen in the heaven which he should use as a salutary defence in his Engagements with his Enemies CHAP. XXX The making of that Standard framed in the fashion of a Cross. AS soon as it was day he arose and declared the whole secret to his friends Then he called together the Workers in Gold and pretious Stones in the midst of whom he himself sate and by discourse gave them a description of that Standard and ordered them to express its likeness in Gold and pretious Stones Which Standard we our selves also hapned sometime to have a sight of CHAP. XXXI A description of the Standard made in fushion of a Cross which the Romans do now term The Labarum IT was made in this form A very long Spear overlaid with Gold had a piece like a Sail-yard laid overthwart it framed in fashion of a Cross. Above on the very top of the Spear was sixt a Crown made up of pretious Stones and Gold In this Crown was the Symboll of the Salutary Appellation to wit two Letters representing the name of Christ which they denoted by the first Characters the letter Rho being cut thorow in its middle part Which two letters the Emperour was wont to wear in his Helmet though he embraced that usage in the times which succeeded these matters Further from the Cross-piece fixed athwart the Spear was hung a kind of a Flag to wit a purple cloth covered with a variety of pretious Stones joyned one with another which dazled mens eyes with the Rays of their Light and being interwoven with much Gold presented those that viewed it with an inexpressible kind of Beauty This Flag hung at the Cross-piece had a length exactly equall to its breadth But the upright Staff of the Spear from its Lowest part was extended to a very great length and in its upper part under the Trophy of the Cross at the very top of the Flag embroidered with a variety of colours it bore a Golden Picture of the Pious Emperour as far as his breast and a representation likewise of his children This salutary Standard the Emperour always made use of as a defence against the opposed Forces of all Enemies whatever and he gave order that other Standards made like to this should be carried at the head of all his Armies CHAP. XXXII That Constantine becoming a Catechumen read the Sacred Scriptures BUt these things were done a little afterwards But being then amazed at that wonderfull Vision after he had taken a resolution of worshipping no other God but him whom he had seen he sent for those persons that were skilled in the Mysteries of His Doctrine and enquired of them what that God was and what the Vision of that Sign meant They affirmed that he was God the only begotten Son of the one and only God but that that sign which had been shown him was the Symboll of immortality and the Trophy of that Victory which he when heretofore conversant on the earth had obtained over death They likewise taught him the causes of his Advent and expounded to him the accurate account of his Incarnation He gave them attention being desirous of information in those matters But he was taken up with an admiration of that appearance of God which had been exhibited to his sight And when he had compared that Celestial Vision with the interpretation given of it by the discourses of the Bishops he was strengthened in mind and became fully perswaded that the knowledge of these matters was delivered to him by the ministration of God himself From thence forward he resolved to apply himself to the reading of the Divine Books and having made those Prelates of God his Assessours was of opinion that that God whom he had seen was to be worshipped with all imaginable observancy After this being fortified with good hopes placed in Him he undertook to extinguish the fire of Tyrannick fury CHAP. XXXIII Concerning the adulteries committed by Maxentius at Rome FOr he who by Tyranny had possest himself of the Imperial City was arrived at that height of impiety and wickedness that no audacious fact no filthy and impure practises were omitted by him For he parted the Wives from their Husbands to whom they had been legally married and having debauch't them in a most dishonourable manner sent them back to their Husbands Nor did he in this wise insult over and abuse obscure persons and those of mean quality but even such as filled the eminentest places in the Roman Senate But although he vitiated almost infinite numbers of free women in a most shamefull manner yet could he in no wise satiate the immoderate and intemperate Lust of his own mind But after he began to sollicite Christian women He could by no arts of his own bring it about that he might enjoy their Embraces For they chose sooner to expose their lives to death than suffer their Bodies to be vitiated by him CHAP. XXXIV How the Praefect's Wife that she might preserve her chastity laid violent hands on her selfe ONe of these women wise to a personage of the Senatorian Order in that City who bore the Praefecture when she understood that those Guards which the Tyrant made use of as his Ministers in such wickednesses were standing before her house this woman was a Christian and knew that her Husband out of fear had given them order to take her and carry her away to the Tyrant having requested that a short space of time might be allowed her wherein she might adorn her body in her usuall dress she went in to her Chamber And being left alone she sheathed a Sword in her own Breast And expiring immediately hereupon she left her dead Body indeed to those that came to conduct her to the Tyrant But by this act of her's which resounds far more than any voice she has manifested to all men that now are and shall
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
Hereticks 304. 1. Anomoei and Exucontii 283. 2. 284. 1. Anteros Bishop of Rome 106. 1. Anthemius is made Emperour of the Romans by Leo Augustus 435. 2. Anthemius Praefect of the Praetorium 369. 2. Anthimus Bishop of Constantinople an Eutychian 481. 2. By Severus's perswasion he leaves the See of Constantinople 482. 1. His Letters to Theodosius ibid. is ejected out of his See by Justinian ibid. Anthimus Bishop of Nicomedia is crowned with Martyrdom 142. 2. 147. 2. Anthropomorphitae Hereticks 357. 2. 358. 2. Antinous Servant to the Emperour Hadrian 53. 1. Hadrian builds a City in honour of him and institutes Games ibid. He is deified 303. 1. Antioch termed Theopolis 403. 2. 480. 1. Colonies from the Greeks carried thither 416. 2. was shaken by a terrible Earthquake in the Reign of Leo Augustuâ— 433. 2. The Tetrapylum of Antioch 434. 1. The Palace also and the Nymphaeum ibid. Antiochus Bishop of Pâ—olemaâ—s by Preaching gathers a vast sum of money 360. 2. Antipater Son of Herod the Ascalonite 8. 2. 10. 1. made Procurator of Judaea by Hyrcanus 10. 1. Antipater Bishop of Rhosus 304 1. Antoninus Zebinas and Germanus Martyrs in Palestine 165. 1 2. Antonius Bishop of Germa 385. 2. is killed by the Macedoniani ibid. Antonius a Monk 233. 2 His Apophthegme 318. 1. Anulinus Proconsul of Africa 193. 2. Apelles an Heretick 79. 2. Apâ—aca a place in Phoenice infamous for the worship of Venus 597. 1. 677. 1. Apianus a writer of the Roman Affairs 513. 2. Apion wrote upon the Six-days-work 89. 2. Apocalypse whether written by Saint John the Evangelist or by another 130 c. Apollinaris Bishop of Hierapolis 66. 2. 290. 1. His Books ibid. and 67. 1. Apollinares two Laodicaeans Father and Son 284. 1 2. their Heresie ibid. Their Books 296. 1 2. Apollinaris is ordained Bishop of Alexandria after Zoilus 495. 1. He was present at the fifth Constantinopolitan Synod 495. 2. Apollonia a Virgin of Alexandria is made a Martyr 110. 1. Apollonides an Heretick corrupted the Books of Sacred Scripture 90. 2. Apollonius an Ecclesiastick Writer 82. 2. Apollonius underwent an illustrious Martyrdom at Rome 85. 1 2. Apollophanes a Philosopher 101. 1. Apostles many termed such besides the twelve 13. 2. Apostles and Christ their images carefully preserved 126. 1 2. Apostles and Evangelists determined nothing concerning the Feast of Easter 345. 1. Apphianus a Martyr in Palestine 159. 2 c. Aquila of Pontus rendred the Books of the Old Testament into Greek 77. 2. Aquila Praefect of Alexandria 92. 2. 94. 1. Arabianus Bishop of Antroâ— 304. 1. Arabianus an Ecclesiastick Writer 89. 2. Arcadius is proclaimed Augustus 334. 2. Archelaus Son to Herod 12. 1. Archelaus's disputation against Manichaeus 234. 2. Archelaus Consularis of Phoenice 239. 1. Ardaba a Town of Phrygia Montanus's Country 81. 1. Ardaburius Master of the Eastern Milice 411. 2. Ardaburius a General of the Romans 378. 1. is sent into Italy 381. 2. Areobindus a General of the Romans 378. 2. vanquisheth the Persians ibid. Ares Probus and Elias Egyptians Martyrs in Palestine 166. 1. Arians were wont to call the Catholicks Sabellians 235. 1. Arians were termed Porphyrians 221. 2. Aristides wrote an Apology in defence of the Christians 51. 1. Aristion and John the Presbyter or Elder Disciples of our Loâ—â— 49. 2. Aristobulus King and High-Priest of the Jews 8. 2. Aristobulus one of the Seventy Translatours 137. 2. Aristonicus Bishop of Seleucia upon Belus 304. 1. Aristotlee's Book entitled Peplum 302. 2. Arius and Euzoius present a Libell of faith to Constantine 237. 1. Arius asserts a new Opinion 211. 1 2. His followers 212. 1. Their assertions ibid. He writes a Book entitled Thalia 221. 1. His Books are ordered to be burned 221. 2. His fraud in subscribing 243. 1. His death ibid. Armatus kinsman to Verina Augusta is slain by Zeno Augustus 462. 2. His Son Basiliscus from being Caesar is by Zeno compelled to be made a Presbyter ibid. Arsacius Chrysostome being ejected is ordained Bishop of Constantinople 366. 2. Arsenius a Bishop of the Melitians 238. 2. Subscribes to Athanasius's deposition 240. 1 2. Arsenius a Monk 317. 1. Arsenius is by Zeno advanced to be Augustalis and Dux of Egypt 461. 2. Artemon's Heresie 89. 2. The Authour thereof was Theodotus a Tanner 90. 1. Ascholius Bishop of Thessalonica 331. 2. Asclepas Bishop of Gaza 251. 2. 261. 2. Asclepiades Bishop of Antioch 96. 2. Asclepiadotus an Heretick disciple to Theodotus 90. 2 He mended the Books of Sacred Scripture ibid. Asclepius a Bishop of the Marcionites was burnt for the faith of Christ. 166. 1. Asiaticus Dux of Phoenice Libanensis 469. 2. Asinius Quadratus a Writer of Roman-affairs 513. 2. Aspar Son to Ardaburius 381. 2. He together with his Sons is slain by Leo Augustus 436. 1. Asterius a Sophist 242. 1. Marcellus Bishop of Ancyra wrote against him ibid. Asterius Comes of the East quarrells with Gregory Bishop of Antioch 517. 2. He is killed in the Earthquake which ruined Antioch 519. 1. Asturius a Martyr 125. 2. 126. 1. Ater a Martyr of Alexandria 111. 1. Athalaricus Son of Theodoricus King of the Goths 486. 1. Athanasius Deacon of the Alexandrian Church 216. 2. He is made Bishop of Alexandria 229. 1. He is calumniated by the Eusebians 237. 2. is banished into the Gallia's 242. 1. Goes to Rome 250. 1. is restored in the Serdican Synod 257. 2. Returns to Alexandria 260. 1. dyes 315. 2. Athanasius's Book of Synods 227. 1. His Book concerning the Life of Saint Anthony 233. 2. 317. 1. His Letter to his Acquaintance 272. 2 c. His Apologetick concerning his own flight 291. 2. Athanasius Bishop of Ancyra 304. 2. Athanarichus King of the Goths 326. 1. He surrenders himself to Theodosius 334. 2. Atâ—alus of Pergamus a Martyr at Lyons 70. 1 c. Articus Bishop of 〈◊〉 in Pâ—rygia 1â—2 1. Articus is ordained Bishop of Constantinople 369. 1. His Character 370. 1. He puts Chrysostomâ—'s name into the Dyptâ—cks again 382. 1. Articus Bishop of Nicopolis 443. 2. Attis the same with Adoâ—â—s and Bacchus 302. 2. Augustus Reigned seven and fifty years 12. 1. Avilius Bishop of Alexandria 38. 2. Avitus Reigned eight months 428. 2. Aurelianus preparing for a Persecution is smitten by Divine Vengeance 135. 1. 660. 1. Ausâ— the name of Joshua the son of Nave 5. 1. Auxentius an Arian Bishop of Millain 272. 1. 274. 1. 324. 2. Auxentius a Martyr in Palestine 163. 1. B. BAbylas Bishop of Antioch 106. 1. He dyed in prison 108. 2. His Reliques translated 298. 1. 414. 2. A Church built in honour of the Martyr ibid. Bacchylides and Elpistus 64. 1. Bacchyllus Bishop of the Corinthians 86. 1. Bacurius an Iberian Dux of Palestine 233. 2. Master of the Milice 351. 1. Baptism the Seal of Christ. 40. 2. Baptism of the sick in bed 113. 2. persons so baptized were not promoted to be Clergy-men 114. 1. Baradatus a famous Monk 432. 1. Barba Bishop
Cosmas Bishop of Epiphania in Syria refusing to consent to Severus's Synodick Letters separates from his communion and sends him a Libel of deposition 469. â— Councils always summoned by the Emperours autority since they became Christians 329. Councils in Asia against Montanus's Heresie 81. 2. Councils their usefulness and necessity 547. 2. Council in Palestine concerning the celebration of Easter-day 86. 2. Council at Rome under Pope Victor concerning the same question ibid. Council of the Bishops of Pontus about the same affair ibid. Council of the Bishops in Gallia about the same thing ibid. Council of the Churches of Osdroena and Mesopotamia ibid. Council in Arabia against the Errours of Beryllus 107. 1. Another Council in Arabia 108. 1. Council at Rome against Novatus 112. 2. Council of Africk against Novatus ibid. Council at Antioch about the Lapsed and concerning Novatus's Opinion 116. 1 2. Council at Iconium and Synnada concerning re-baptizing Hereticks 119. 2. Council of Antioch against Paul of Samosata 132. 2. Council at Rome about the Cause of Caecilianus 194. 2. Council at Orleance concerning the same matter ibid. Council at Alexandria under Athanasius 290. 1. Council at Alexandria under Theophilus against Origen's Books 360. 1. Council at Antioch 248. 1. Draught of the Creed published there 249. 1. Council at Antioch celebrated by Acacius 283. 2. Council at Antioch under Jovianus 303. 2. Council of Ariminum 271. 2. Council of Constantinople 242. 1. Council of Constantinople under Constantius 281. 1. Council of Constantinople under Theodosius 331. 2 c. Council of Constantinople against John Chrysostome 365. 2. Council of Ephesus against Nestorius 387. 1. 403. 1. c. Council at Jerusalem 240. 2. A second Council at Jerusalem 263. 1. Council of the Macedoniani at Antioch 330. 2. Council of the Macedoniani at Lampsacus 306. 1. Council at Millain 271. 1. Council of Nice or Nicaea 577. 2 c. two reasons thereof 215. 2. the Canons 227. 1. Subscriptions of the Bishops day and year when held ibid. it s Synodick Letter 219. 1. c. Council at Nice in Thracia 275. 2. Council of Novatians in the Village Pazum 324. 1. Council of Novatians at Sangaram 344. 1. Council at the Oak against John Chrysostome 363. 2. Council at Seleucia in Isauria 278. 1. it was divided into two parts as was the Ariminum-Council 278. 2. Council at Serdica 256. 2. Council of the Bishops of Sicilie 312. 2. Council of Sirmium 266. 1. Draught of the Creed published there 266. 2 c. Council of Tyre 23â— 1. Deposes Athanasius 240. 1. Council of Constantinople under Justinian on what account convened 495. 2. The matters transacted therein 49â— 1 c. Council at Ephesus the second there over which Dioscorus Bishop of Alexandria presided 408. 2. therein Eutyches is restored and Flavianus condemned 409. 1. Council at Chalcedon and the affairs transacted there 421 2. 423 c. the Draught of the Creed published there 425. 1 2. An Epitome of the Acts of that Council 437 c. Council of the Bishops of Asia in the City Ephesus under Basiliscus 451. 1. the supplicatory-Libel presented by them to Basiliscus ibid. Creed the Draught of that published in the Nicene Council 217. 1. 218. 2. Creeds how many were set forth 281. 2. Crescens is sent into the Gallia's by Saint Paul the Apostle 32. 1. Crescens a Cynick Philosopher 60. 1 2. Cyonius a Philosopher 101. 1. Cross the signe thereof salutary and vivifick 556. 2. 678. 1. Constantine used to seal his face with the signe thereof 576. 2. He set up the signe of the Cross in the palace 593. 2. Signa of the Cross the Defence and Guard of the Empire ibid. the Amulet of Daemons 674. 1. its power and efficacy 679. 2 c. Crosses of Sylver in the Church 359. 1. Cross the salutary and vivifick wood thereof in the City Apamia 488. 1. Cabit of the Nile carried to Scrapis's Temple 230. 2. Constantine orders it to be carried into the Church ibid. Culcianus a fierce persecutor of the Christians is slain 181. 2. Cars a Scythian commands the right-wing of the Roman Army and routs the Persians 508. 1. He makes an irruption into the Persians Country and winters there 509. 1. Cynegica a Region not far from Antioch 467. 2. 497. 2. Cypriana so the Carthaginians termed the Feast-day of Saint Cyprian 485. 1. Cyprianus the Bishop 112. 2. was of opinion that Hereticks ought to be re-baptized 117. 2 c. Cyrillus Bishop of Antioch 135. 2. Cyrillus is ordained Bishop of Alexandria 372. 2. His power more than Sacerdotal ibid. He drives the Jews out of Alexandria 375. 2. He writes to Nestorius 403. 1. He presides in the Synod of Ephesus 404. 1. His Letter to John Bishop of Antioch 405. 1. Cyrillus is ordained Bishop of Jerusalem 276. 1. being deposed appeals to a greater Synod 280. 1. Cyrinus Bishop of Chalcedon 363. 2. dyes by a putrified wound 366. 2 c. Cyrus King of the Persians 532. 1. Cyrus Bishop of Beroea 235. 2. Cyrus Praefect of the Praetorium famous for his Poetry 416. 1. D. DAcidizus a Sea-port 314. 2. Dadastana a place in the Confines of Galatia and Bithynia 304. 2. Dalmatius the Caesar. 263. 2. Dalmatius the Censor Son to Constantine's Brother 238. 2. Damas Bishop of Magnesia 47. 2. Damasus is ordained Bishop of Rome 324. 1. Damophilus or Demophilus what He wrote concerning the City Rome 515. 2. Daniel the Prophet his praise 651. 2 c. Daras in Mesopotamia is built by the Emperour Anastasius in the Frontiers of the Persians and Romans 470. 1 2. is besieged by Chosroes 505. 2 c. and is taken 506. 1. is restored to the Romans 523. 1. Deacons seaven of them ordained by the Apostles 15. 2. Decius the Emperour's Edict against the Christians 110. 2. His death 660. 1. Decuriones enrolled in the Registers of the Curiâ— were Senators as ' t were 475. 1. Dedication of the Martyrium or Jerusalem Church 621. 2. Demetrianus Bishop of Antioch 116. 2. 118. 1. Demetrius Bishop of Alexandria 86. 1. Demophilus See Damophilus Demophilus a Bishop 272. 1. 273. 2. Demophilus is made Bishop of Constantinople 313. 2. is ejected by Theodosius 331. 2. Description of the Church at Tyre 188 c. Description of the Jerusalem Church 189 c. Description of the Dominicum at Antioch 594. 1. 680. 1. of the Church of the Apostles at Constantinople 626. 1. Desposyni by that name the kindred of our Saviour were called as were likewise those descended from them 10. 1. They came from Naâ—ara and Cochaba ibid. Dexippus an Historian wrote the wars of the Scythians 513. â— Didymus a blind man 320. 1. Three Books of his concerning the Trinity 320. 2. Didymus a Monk 317. 1. Digamists by some not admitted to the Sacrament 348. 1. Diocaesarâ—a a City of Palestine 270. 1. Dio Cassius brought down the Roman History as far as the Empire of Antoninus Elagabalus 513. 2. Diocletian's Edicts
435. 1. Honoratus Praefect of Constantinople 281. 1. Honorius is proclaimed Augustus 350. 2. Hormisda Son to Chosroes succeeds his Father in the Kingdom 509. 1. The Persians headed by Varamus conspire against him 522. 2. Hosius Bishop of Corduba 195. 1. 214. 1. 266. 1. 269. â— 2. was present at the Nicene Council 578. 1. Hunericus or Onorichus King of the Vandals persecutes the Catholicks in Africk 460. 1. 483. 2. Hunni destroy Armenia 352. 1. Hunni heretofore called Massagetae 449. 1. Hyginus Bishop of Rome 54. 1. the ninth successour of the Apostles ibid. Hymenaeus Bishop of Jerusalem 125. 1. 133. 1. Hypatia a Philosopheress 376. 1. She is barbarously murdered 376. 2. Hypatianus Bishop of Heraclea 266. 1. Hyperechius a Bishop 311. 2. Hypostasis and Ousia how they may be spoken concerning God 390. 2 c. Hyrcanus Prince of the Jews taken by the Parthians 8. 2. I. JAmes the Brother of Our Lord one of the 70 disciples 13. 2. 16. 1. is created Bishop of Jerusalem 16. 1. surnamed James the Just. ibid. also surnamed Oblias 27. 2. His Martyrdom ibid. His Catholick Epistle 29. 1. His Chair kept with great care 126. 2. Iberians converted to the Christian faith when and how 232. 2. Jerusalem-Church was termed a Virgin 63. 2. Jerusalem its last Siege and Famine described 32 c. Jews first under Judges after that under Kings after the Captivity they were an Aristocracy with an Oligarchy at length became Tributaries to Rome 8. 2. They had the names of their Ancestours written out in ancient Rolls 10. 1. They had a sacred Treasury called Corban 19. 1. Their Seaven Sects 63. 2. the destruction of the Jews under Vespasian 35. 1. They endeavour to rebuild their Temple 298. 2. Hadrian forbids them to enter Jerusalem 52. 1. Ignatius the second Bishop of Antioch after Saint Peter 40 1. 47. 1. His Epistles are reckoned up 47. 2. He suffered Martyrdom at Rome ibid. By Theodosius Junior's order his Reliques are removed into the City Antioch 413. 2. Illus and Leontius rebell against Zeno. 464. 1. Index of the Books of the Old Testament 66. 2. 164. 1 2. Indians converted to the faith of Christ when and how 231. 2. Immestar a place in Syria 377. 1. Innocentius Bishop of Rome 373. 2. Johannes or John two of them lived at the same time in Asia 49. 1 2. John the Apostle Preach'd in Asia 30. 1. dyed at Ephesus ibid. was banished into the Island Patmos 39. 1. returned from thence after Domitian's death and governed the Churches of Asia 40. 1 2. for what reason he wrote his Gospel 42. 1 2. 105. 1. He wore a plate of Gold 87. 1. Johannes a Reader is beheaded for the faith of Christ. 170. 1. His wonderful memory ibid. Johannes a Presbyter of the Church of Antioch 352. 1. is ordained Bishop of Constantinople 353. 1. His descent and education ibid. and 353. 2. His course of Life and disposition 354. 2. He was wont to Preach sitting in the Pulpit 355. 2. His death 367. 1. Johannes is ordained Bishop of Jerusalem 338. 2. Johannes Bishop of Proconnesus 389. 1. Johannes the Chief of the Notaries sets up for a Tyrant 381. â— John the Apostle's Church seaven miles from Constantinople 356. 2. John Chrysostoms Opinion concerning the Admission of Penitents 367. 2. Johannitae so they were called who took John Chrysostom's part 366. 2. at length they were re-united to the Church by Proclus 393. 1. Johannes Bishop of Antioch 387. 1. 403. 2. coming to the Council the fifth day after Nestorius's Condemnation assembles a Synod and deposes Cyrillus 404. 2. is reconciled to Cyrillus 405. 1. Johannes the Rhetorician an Historian 413. 2. 434. 1. 464. 2. closed his History under Justinus Senior 479. 2. Johannes from being Steward is ordained Bishop of Alexandria 455. 1. is ejected by Zeno Augustus's order ibid. flyes to Rome to Pope Simplicius 456. 2. Johannes after Athanasius is ordained Bishop of Alexandria 462. 2. Johannes Bishop of Paltum a Defender of the Chalcedon Synod is banished 467. 1. Johannes Scytha aud Johannes Gibbus Masters of the Milice vanquish the Isauri 469. 2. Johannes the Chuzibite a Monk in Palestine 480. 2. Johannes Scholasticus Eutychius being ejected is ordained Bishop of Constantinople 497. 2. Johannes Bishop of Jerusalem 526. 1. Johannes called Catelinus successour to Vigilius in the Bishoprick of Rome 497. 2. Johannes ordained Apollinaris's successour in the See of Alexandria 509. 2. Johannes succeeds Macarius in the See of Jerusalem ibid. Josephus the Historiographer 36. 2. His Books 37. 1 2. Joseph Bishop of Jerusalem 51. 2. Jovianus is chosen Emperour 299. 2. makes a peace with the Persians 300. 1. dyes 304. 2. Irenaeus a Presbyter of Lyons 75. 1. is made a Bishop 76. 1. His Books 84. 2. 89. 1. when a youth he was an Hearer of Polycarp at Smyrna 85. 1. He writes to Pope Victor 87. 2. 345. 1. Irenaeus a Grammarian Wrote a Lexicon 291. 2. Irenaeus of Tyre and Aquilinus of Biblus Bishops are deposed in the second Ephesine Synod 409. 1. Irenaeus Comes of the East under Justinus Senior 479. 1. Irenius Bishop of Gaza 304. 2. Isacoces Bishop of Armenia the Great 304. 1. Isaurica Donatives which the Emperour gave yearly to the Isaurians 470. 1. Ischyras assumes to himself the Office of a Presbyter 238. 2. is made a Bishop by the Arians 257. 1. Ischyrion is killed for the faith of Christ. 111. 2. Isdigerdes King of the Persians 373. 1. Father to Vararanes 415. 2. Isidorus a Presbyter of Alexandria 353. 1. hated by Theophilus and why 359. 2. Isidorus Pelusiota 413. 1. Ision a Meletian â—38 1. Judas of Galile or Gaulanites 8. 1. Jude one of the Brethren of Christ. 39. 2. Judas Bishop of Jerusalem 51. 2. Judas an Ecclesiastick Writer 94. 2. Julianus Bishop of Alexandria 78. 2. Julianus Bishop of Apamia 82. 1. Julianus a Martyr at Alexandria under Decius 110. 2. Julianus a Martyr with Pamphilus 168. 2. Julianus created Caesar. 270. 1. He is Saluted Augustus 286. 2. 284. 2. His Education 286. 1. He recites his Orations in the Court 287. 2. wrote against the Christians ibid. His Book entitled The Caesars ibid. persecutes the Christians 295. 1. His Misopogon or Antiochicus 298. 1. His Book concerning the Cynick Philosophy 301. 2. He is slain 299. 2. Julianus Bishop of Lebedus 438. 1. Julianus Bishop of Bostri refuses subscribing to Severus's Synodick Letters 469. 1. Julius Caesar takes five hundred Cities 473. 1. Julius Bishop of Rome wrote a Letter to the Easterns 253. 2. His Letter to the Alexandrians 260. 2. c. Sate Bishop fifteen years 270. 2. Justina Augusta Mother to Valentinian Junior favours the Arians 337. 1. Justinianus Sister's son to Justinus is by him proclaimed Augustus 481. 2. a defender of the Chalcedon Synod ibid. His wife Theodora is an Enemy to that Synod ibid. His Constitution wherein he Anathematizes Anthimus and Severus and their Associates 483. 1. destroys the
of God ibid. bred in the Court of Tyrants 534. 2. constituted Leader of the people by God ibid. was the first that wrote the sacred History as he had been instructed by God 513. 2. his commendation 651. 1 2. Moses a Monk is made Bishop of the Saracens 327. 1. Mountain Sâ—â—â—sâ—s in 〈◊〉 â—ear Lyons 269. 2. Mursa a Fort of Gallia ibid. Musanus an Ecclesiastick Writer 67. 1. Musâ—â—â— a Jewish Writer 137. 1. N. NAamanes a Saracen son to Alamundarus is kindly used by Mauricius 516. 1. He leaves the worship of Daemons and is converted to the Christian faith 5â—â— 2. Narcissus Bishop of Jerusalem 79. 1. His miracles 95. 2. Narcissus a Bishop 248. 2. 254. â— 264. 1. Narses being sent into Italy by Justinian vanquishes Toâ—â—â—a and Tâ—â—â— Kings of the Goths 487. 1. His piety towards God ibid. Natalis a Confessour at Rome imposed upon by Hereticks 90. 1. 〈◊〉 length returns to the Church 90. 2. Nectarius is ordained Bishop of Constantinople 332. 1. Nemesion an Egyptian 111. 1. Neon Bishop of Laranda 102. 1. Neonas Bishop of Seleucia in Isauria 282. 1. Nephalius a Monk of Syria 461. 2. is by the Emperour Zeno sâ—nt to Alexandria to restore vnity ibid. Ejects Severus out of his Monastery 468. 2. Nepos Bishop of Egypt 129. 1 2. Nepos is made Emperour of Rome 436. 1. Nepoâ—ianus seizes the Empire of Rome 263. 2. Nero the first Roman Emperour that persecuted the Christians â—9 1. Nestorius is ordained Bishop of Constantinople 384. 2. persecutes the Hereticks ibid. His opinion concerning Christ. 386. â— His ignorance and pride 386. 2. He broaches a new Heresie 403. 1. He is condemned in the Ephesine Synod 404. 2. is banished to Oasis 406. 1. His Letter to the president of Thebais concerning his Exile 407. 1 2. He is taken and let go by the Blemmyae 406. 2. His tongue is eaten out with worms which kills him â—â—â— 1. New-Testament the Booâ—â— thereof 42. 2 c. Nicetas father to Herod the Eiyeâ—â—â—â—â— 59. 2. Nicias Bishop of Laodicea in Syria an Opposer of Flavianus's 466. 1. Nicolâ—â—â—es their Heresie 44. 2 c. Nicomachus a Pythagorean 101. 2. Nicomedia ruined by an Earthquake 277. 2. Nicomas Bishop of Iconium 132. 2. Nicostratus a Sophist of Tâ—apezus writes an History from the beginning of the Emperour Philip's Reign to the death of Valerian 513. 2. Nitria a mountain 316. 2. No Body is condemned out of his own Books 280. 1. Nocturnal and Morning Hymns were wont to be sung alternatively or by sides in the Church 359. 1. Novatus's Heresie 112. 2. Novatus the Founder of the Sect of the Cathari or Puritans ibid. why he made a Schism 323. 1. He was Martyred under Valerian 323. 2. Novatus or Novatianus is deserted by the Confessours 113. 1. He thrusts himself into the Bishoprick of Rome ibid. His Character 120. 1. Novatianists celebrated the Festival of Easter indifferently 344. 1. Novatianists Church at Constantinople was pull'd down and removed to another place 276. 2. Numenius a Philosopher 101. 2. O. OAk of Mamre 595. 1 2. The Miracles performed in that place 596. 1. a Church built their by Constantine ibid. Oasis by another name called Ibis 407. 1. Ocbas a very strong Castle over against Martyropolis 522. 1. Oâ—â—nathâ— and Apollonius beat the Persians 473 2. Odöacer seizes the Kingdom of Italy 436. 2. Oenomaus a Cynick-Philosopher 303. 1. Olybrius is made Emperour of Rome by Recimeres 436. 1. Onesimus Bishop of Ephesus 47. 2. Onesimus a pious and studious man 66. 2. Opportunity how described by Painters 463. 2. Optar King of the Hunni 385. 2. Optatus Praefect of Constantinople 366. 2. Optimus Bishop of Antioch in Pisidiâ— 334. 1. Oracle found in a stone in the walls of Chalcedon 308. 1 2. Oracle given to the Rhodians 302. 3. Oresteâ— Praefect of Alexandria 375. 1. Origen's Education from a child 91. 2 c. He teaches Grammar 92. 2. when eighteen years old he is chosen Catechist of the Alexandrian Church ibid. His abstinence 93. 1 2. Demetrius's envy against him 95. 1. He was called Adamantius also 98. 2. He comes to Rome in Pope Zephyrinus's times ibid. He was a person of eminent Learning 271. 1. He made the 〈◊〉 and Tetrapla 99. 2. He brought up the allegorical interpretations of Scripture 101. 2. Mamea Augusta sends for him 103. 1. He is made Presbyter at Caesarea 103. 2. His Books 104. â— â—06 2 c. 107. 2. He is 〈◊〉 for the faith of Christ. 108. 2. He dyes 〈◊〉 the seventieth year of his age 11â— â— Origen asserts the Son to be 〈◊〉 with the Father 372. â— Origen's 〈◊〉 Tâ—me of Comments on Saint Paul's Epistle to the Romans 386. 2. Origen's â—eâ—â—acters who and how many 36â— 1. His defence ibid. Theophilus's judgment concerning his Books 365. â— Origen recited his Homilies on the fourth and sixth Veria in the Church of Alexandria â—47 â— Ostracine a Region of the City Antioch 434. 1. 518. ◠〈◊〉 Bishop of Melitina 334. 1. P. PAlestines three of them subject to the See of Jerusalem 447. 1. Palladius the Courier 378. â— Palladius Bishop of Helenopolis and afterwards of Aspuna 389. 1. Palladius a Monk Evagrius's Scholar 319. 2. wrote the Historia Lausiaca ibid. Palladius Prâ—feâ—â— of Egypt 31â— 1. Palladius is ordained Petrus Fullo's successour in the See of Antioâ—â— 462. 2. Palma Bishop of Amastris 64. 1. 86. 2. Pambos a Monk 317. 1. Pamphilus a Presbyter of the Church of Câ—sarea 138. 1. 166. 2. He is crowned with Martyrdom 148. 1. 16â— 1. He collected an Ecclesiastick Library 107 1. He and Eusebius club'd in writing An Apologetick for Origen 290. 2. Pancratius Bishop of Pelusium 266. 1. Panopolis a City of Thebais 407. â— Pantaenus Master of the Alexandrian School 78. 2. 101. 2. Papâ—â—â—tius Bishop of Egypt was present at the Nicene Council 216. 1. 225. 2. Papias Bishop of Hierapolis 47. 1. His five Books 49. 1. He was a person of but mean understanding ibid. He was the first Câ—itiast ibid. Papirius a Martyr 87. 1. Paschasinus and Lucentius are by Pope Leo sent to the Chalcedon Council 421. 2. They condemn Dioscorus 424. 2. Pasinicus Bishop of Zelae 303. 2. 31â— 2. Patriachs constituted in the Constantinopolitans Council 332. 2. Patricius Bishop oâ— Paltus 304. 2. Patropassians Hereticks whom the Greeks term Sabelliani 255. 2. 312. 2. Patrophilus a Bishop 241. 2. is deposed in the Synod of Sabelliani 280. 2. Patermuthius burnt for the faith of Christ. 170. 1. Paulinus Bishop of Tyre 183. 1. built a stately Church in that City 184. 2. Paul is made an Apostle 16. 2. He is carried bound to Rome 26. 2. is a second time carried to Rome and Martyred ibid. beheaded under Nero. 29. 2. His Epistles 31. 2. Acts of Paul an Apocryphal Book ibid. and 43. 1. His Epistle to the Hebrews written in Hebrew 98. 1. The Roman Church don't believe it to be his Epistle 102. 2. Paul of Samosata 132. 2. attempts to
8. 2. Porphyrius servant to Pamphilus is crowned with Martyrdom 168. 1. Porphyrius Bishop of Antioch 373. 1. Porphyrius a Philosopher in love with Scoffing 300. 2. He wrote Books concerning the History of Philosophy ibid. He renounced the Christian faith 302. 1. Potamiaena a Martyr 94. 1 2. Pothinus Bishop of Lyons a Martyr 71. 1. Potitus a Marcionist 79. 2. Prayer that is fervent has an invincible power 652. 1. 662. 2. Prayer for the dead 631. 2. Primus Bishop of Alexandria the fourth from the Apostles 50. 1. Primus Bishop of Gorinth 63. 1. Priscus Malchus and Alexander Martyrs under Valerian 124. 2. Priscus the Rhetorician wrote an History of the War waged by Attila against the Romans 414. 2. 426. 2. 436. 1. 514. 1. Priscus is sent Master of the Milice into the East 516. 2. His pride ibid. a Mutiny of the Souldiers against him and against the Emperour Maurichâ—â— ibid. Probus Praefect of the Pratorium 336. 2. Proclus is ordained Bishop of Cyzicus 384. 1. is not admitted by the Inhabitants there 384. 2. is ordained Bishop of Constantinople 391. 2. His Character ibid. He causes John Chrysostome's Body to be conveyed to Constantinople 393. 1 2. Proclus Quaestor of the sacred Palace under Justinian 483. 1. Procopius the first Palestinian Martyr in Diocletian's persecution 154. 1. Procopius Master of the Milice 379. 1. Procopius sets up for a Tyrant 306. 1. He is slain 307. 1. Procopius the Rhetorician his Epitome of Histories 483. 1 2. 484. 1. Proterius is ordained Bishop of Alexandria in the place of Dioscorus by the common vote of the Bishops of the Alexandrian Synod 426. 2. He is murdered by the people of Alexandria 430. 1. Proterius Bishop of Smyrna was present at the Chalcedon Synod 441. 1. Protogenes Bishop of Sardica 257. 2. Psalmodie of the Ancient Christians what it was 24. 1. Psalms made by the Christians 90. 1. 134. 1. Psamathia a Village near Nicomedia 238. 1. Psathyriani Hereticks 349. 1 2. Pâ—olemaus a Martyr at Rome 61. 2. Publius Bishop of Athens a Martyr 64. 1. Q. QUadratus eminent for the gift of Prophecy 48. 1. 82. 2. He presented an Apology to the Emperour Hadrian in defence of the Christians 51. 1. Quadratus Bishop of Athens 64. 1. Questions concerning things that are sacred and obscure are not to be committed to the Ears of the Vulgar 572. 2. Quartodecimani were excommunicated by Pope Victor 87. 2. 345. 1. They derived their tradition from Saint John the Apostle 346. 1. Quinta an Alexandrian woman a Martyr 110. 1. Quintus a Native of Phrygia who had voluntarily run to Martyrdom on sight of the Torments renounced the faith 57. 1. Quirinius or Cyrenius President of Syria 71 2. R. REginus's Book entitled Polymnemâ—n 302. 1. Religious Assemblies variously celebrated amongst the Ancients 346. 2. 347. 1. Repentance another Baptism 41. 2. an Example of sincere Repentance ibid. 'T is the Trophy of the Resurrection ibid. Reticius and Maternus Bishops of the Gallia's 194. 1. Reverentius Bishop of Tyre 389. 1. Rhodes ruined by an Earthquake 476. 1. Rhodon Scholar to Tatianus 79. 2. Rhosse a Town in Syria 97. 1. Robas or Rougas a little King of the Barbarians 392. 2. Roman Church its bounty and antiquity 98. 2. it had forty six presbyters and seven Deacons 113. 2. Roman Bishops their Letters with what respect received heretofore 64. 2. Romans fast every Sabbath or Saturday 348. 1. They fast three whole weeks before Easter 346. 1. Romanus a Deacon a Martyr at Antioch 158. 1 2. Romulus surnamed Augustulus Son to Orestes the last Emperour of Rome 436. 2. Rufinus's Books of Ecclesiastick History 226. 1. 229. 1. 232. 2. 233. 2. His mistake is noted 245. 1. Rufinus the Praefect of the Pratoriuâ— is slain 352. 1. Rufinus Bishop of Samosata 440. 2. Rufus Praefect of Judas killed vast numbers of the Jews 51. 2 c. Rufus Abbot of Theodosius's Monastery in Palestine 495. 2. S. SAbbatius a Nouatianist makes a Schisme amongst the Novatianists 343. 2. He is made Bishop over part of the Novatianists 344. 1. 374. 1. is banished to Rhodes and dyes there 382. 2. Sabellius the Heretick his opinion 119. 1. Sabinianus Bishop of Zeugma 304. 2. Sabinus Praefect of Egypt under Decius 109. 1. 123. 2. Sabinus Praefect of the Pratorium to Maximinus 171. 2. Sabinus a Macedonian Heretick what he wrote concerning the Bishops convened at Nicaea 217. 1. was Bishop of Heraclea in Thracia ibid. He wrote a Collection of Synodal Acts. ibid. Sacred Vessels of the Church melted down to redeem Captives 379. 2. given for the Redemption of a City 483. 2. Sacrifice of the Christians mystical and without bloud 621. 2. 697. 1. Sadduces an Heresie among the Jews 63. 2. Sagaris a Bishop and a Martyr 65. 2. 87. 1. Saloâ—â— or Salona a City of Dalmatia 381. 2. Salustius Praefect of the Praetorium 298. 1. Salustius is chosen Successour to Martyrius in the See of Jerusalem 495. 1. Samarites an Heresie amongst the Jews 63. 2. Samaritanes when they kept Easter 348. 2. Sanctus a Deacon of Vienna 70. 1. 72. 1. Sangarius a River 324. 1. Sangarum a Mart-town in Bithynia 344. 1. Sapor King of the Persians Constantine's Letter to him 609. 1 2. Saraâ—â—us â—12 1. Saturninus an Arch-Heretick in the Reign of Hadrian 52. 1. Saturnilians 63. 2. Seâ—â—oâ—at Alexandria 78. 2. Scythianus a Saracen 234. 1. Sedition at Constantinople termed Nica. 483. 2. Sejanus a cruel Enemy of the Jews 18. 2. Selenas Bishop of the Goths 349. 2. Seneca Bishop of Jerusalem 51. 2. Septuagint or Seventy Translators 78. 1. Sepulchre of Our Lord covered with an heap of Earth by the Heathens and polluted with an image of Venus 586. 1. Serapion Bishop of Antioch 84. 1. 290. 1. His books 97. 1. Serapion a Martyr of Alexandria 110. 1. Serapion Deacon to John Chrysostome 355. 1. Serapion Bishop of the Thmuitae 319. 1. Serenius Granianus Proconsul of Afia 53. 2. Serenus Origen's Scholar a Martyr 93. 2. Serenus another of Origen's Scholars a Martyr ibid. Sergiopolis a City of Syria wherein are kept the Reliques of the Martyr Sergius 489. 2. Severa Augusta wife to Valentian the Elder 325. 2. Severiani Hereticks which had their name from Severus 67. 2. Severianus Bishop of Gabala 360. 2. Severianus Bishop of Arethusa sends a Libel of deposition to Severus Patriarch of Antioch 469. 1. Severus Reignes at Rome after Majorianus 429. 1. Severus after the Ejectment of Flavianus is ordained Bishop of Antioch 467. 2. His Life and Studies 468. 1. He Anathematizes the Chalcedon Council in his Synodick Letters 468. 2. His Letter to Soterichus 476. 1. His enstalling Letters 478. 2. He is banished by the Emperour Justinus ibid. His Letters to Justinianus and Theodora 482. 1. Sextus wrote concerning the Resurrection 89. 2. Sibylla Erythraea 652. 2. Her Verses concerning the Comeing of Christ. 653. 1 2. In what words she addresses her self to God 657. 2. Signes which preceded
2. Woman of Alexandria her chastity 150. 2. Women that were adulteresses how punished by the Romans 341. 1. Word of God His Nature Proprieties and Operations 683. 1 c. He is God of God and light of Light 686. 1. the reason of His Incarnation 691. 2. c. X. XEnaias a great stickler against Flavianus Bishop of Antioch 466. 1. He is made Bishop of Hierapolis 467. 2. by a Greek name he was termed Philoxenus ibid. Xorolophus a place in Constantinople 371. 2. Xystus Bishop of Rome 51. 1. Xystus another Bishop of Rome 118. 2. Z. ZAmbdas Bishop of Jerusalem 138. 2. Zacchaus Bishop of Jerusalem 51. 2. Zacharias the Rhetorician an Historian favoured Nestorius 421. 2. blames Proterius falsely 431. 1. He favoured Eutyches's party 452. 2. Evagrius reproves him for his carelesness in writing his History 459. 2. Zamolxis a God of the Getae 689. 1. Zebinus Bishop of Antioch 103. 2. Zeno at first named Aricmesius marries Leo Augustus's daughter 435. 2. is created Emperour of the Romans 436. 2. His wicked Life 448. 1 2. His Henoticon or uniting-Edict 455. 1 2. His Letter to Pope Felix 460. 1. Zenobius a Presbyter of the Church at Sidon Martyred 147. 2. Zephyrinus Bishop of Rome 90. 1. Zeuxippus's Bath 252. 2. Zoïlus Bishop of Larissa 304. 1. Zoïlus Governour of Antioch under Theodosius Junior what Buildings he erected at Antioch 415. 2. Zoïlus is made Bishop of Alexandria after Theodosius's ejectment 482. 2. 495. 1. Zosimus Bishop of Rome 374. 1. Zoticus Otrenus a Presbyter 81. 1. Zoticus Bishop of Comana 82. 1. 84. 1. Zozimas or Zosimas a Monk in Syria 480. 1. He foretells the Earthquake at Antioch 480. 2. His miracles ibid. Zozimus an Historian was a Heathen and on that account hated Constantine 472. 1. He brought down his History as far as the times of Honorius and Arcadius 472. 2. when he wrote his History ibid. THE INDEX Of the Chief Matters that occur in the Notes on these HISTORIANS The First Number shews the Page the Second the Column A. ABares or Abari when first known to the Romans 500. 1. Acacius Bishop of Constantinople never held communion with Petrus Fullo 457. 2. He was condemned in no particular Synod 459. 1. when the sentence of deposition was pronounc't against him 461. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 469. 1. Acesius the Novatianist seems not to have been called to the Nicene Synod by Constantine 225. 1. Acoemeti had two Monasteries at Constantinople 459. 2. 467. 1. Acts what 12. 1. Acts of Pilate when forged by the Heathens 12. 1. 173. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of a perpetual Master of the Milice 462. 2. a passage in Theophanes is mended ibid. Adjutor the Prince of the Office of the Master of the Offices 440. 1. Adoration of the Emperour what it was 630. 2. Adra a City of Arabia 304. 1. Adulterer so he was called who invaded the See of a Bishop that was yet living 456. 2. Adultery how punished amongst the Romans 341. 1. Aegiochus an Epithete given to Jupiter 410. 1. Aelia so Jerusalem was called till Constantine's time when it recovered its old name Jerusalem again 52. 1. 118. 1. 167. 2. Aërial Martyr so Symeon the Stylite was called 411. 2. Aether the Element of Fire 684. 2. Africanus the Chronographer not the same person that composed the Cesti 106. 2. Agathobulus a Philosopher 137. 1. Agbarus called also Abgarus 13. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forum a Market or Court of Judicature 69. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Aevum in Plato signifies eternity 671. 2. Agnati and Cognati who and wherein they differ 563. 1. Agrippa Junior when he began to Reign 25. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who they are 563. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 219. 2. 583. 2. Alabarches the Chief Magistrate of the Jews that lived at Alexandria 18. 1. Allegories were by the ancient Graecians termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23. 2. Alexander Bishop of Constantinople in what year he dyed 247. 1. Alexandria a very unhealthfull City and why 127. 2. Alexandrian Bishops heretofore termed Popes 404. 1. Nicephorus's Opinion is refuted ibid. They had a secular principality 372. 2. Alexandrian Synod wherein Origen's books were condemned by Theophilus 360 2. Alexandrian Synod its Acts. 289. 2 c. Alexandrian Bishop whether he ordained all over Egypt 263. 1. Alternative Hymns by whom first appointed 359. 1. Ambon a place wherein Criminals were set whilst they were interrogated by the Judge 111. 2. Amen was the answer of the Faithfull when they received the consecrated Bread 114. 2. also after the Priest had consecrated 120. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Curtains hanging before doors 524. 1 2. many uses of them in the Church ibid. Amphilochius Bishop of Side 432. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Preface 637. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Strator one that lifts his Master on horseback 463. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to comfort or refresh 40. 2. Anastasia the wife of Bassianus the Caesar. 309. 1 2. Anastasian Baths whence so called ibid. Anastasis the Church of the Resurrection at Jerusalem 427. 1. 588. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Relation of a President to the Emperour 407. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place neer Constantinople 475. 2. Anastasius Sinaïta Bishop of Antioch when he was ejected 503. 1. Annas or Ananus held the High-priest-hood many years 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Props 518. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masters of the Scrinia 350. 1. Antioch when made a free City 433. 2. three Forum's or Tribunals there and as many Scholes of Advocates 415. 1. In the same City was also the Praetorium of the Master of the Eastern Milice 415. 2. when termed Theopolis 480. 1. Antiochians from what moneth their years begin 434. 1. 467. 2. Antipater and Aristobulus sons to Herod the Great killed by his order 11. 2. Antipater Grandfather to Herod the Great 10. 1. Antiphons See Alternative Hymns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vicarius a substitute 695. 1. Apamia the Metropolis of Syria Coele or Syria Secunda 469. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 77. 2. 105. 1. Apocryphal Books 98. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 81. 1. Apocrysarius of a Monastery that is one who managed the affairs of a Monastery 494. 1. Apocrysarii or Responsales of Patriarchs and Bishops in the Emperour's Court. 496. 1. Apollinarians Hereticks 284. 2. Apollonia a Virgin that suffered Martyrdom in the Reign of Philippus not under Decius 110. 1. Apollonius whilst Montanus was living wrote against his prophesie 83. 2 c. Apollonius a Roman Senator 85. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its signification 94. 1. Apostates when they return to the Church are treated with more severity 119. 2. Apostles the twelve were not onely so called but several other persons 14. 2. 29. 1. Apostles are not
Josephus in the Books were otherwise divided than now they are That division Eusebius followed and therefore no alteration is here to be made Vales. b The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an handfull as containing so many pieces of brass-money as would make an handfull to wit six This word from the Greeks came not onely to the Romans but after the time of the Seâ—ucidae to the Jews also so Ezr. 2. 69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greek word with a very little alteration rendred by the 72 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by us Drachms Now four Attich Drachms make one ordinary Shekel so I call it to distinguish it from that of the Sanctuary which was twice as much an ordinary shekel is two shillings and six pence in our Coin So that according to this account Herods largess came to six pounds and five shillings a man Suid. c Antipater who was beheaded by his fathers command five days before his death See Montagues Acts and Mon. d Aristobulus and Alexander who were strangled at Samaria by his special command Iâ— * Matt. 2. 22. a S t Luke mentions this Lysanias chap. 3. 1. But Josephus mentions him not in his account of this matter 'T is certain he was not Herods son nor yet his successour Vales. b Acts were Books wherein the scribes that belonged to the several places of judicature recorded the sentences pronounced by the Judges See Calvins Lex Jurid the word Acta These Acts of Pilate were counterfeited by the Enemies of Christianity in the Persecution under Maximinus as Eusebius affirms Lib. 9. c. 5. * Luk. 3. 1 2. a I know not why Eusebius put Lysanias in the middle between Herod and Phillip the sons of Herod the great For Luke whose words Eusebius does here profess that he follows in that famous place concerning the Baptism of Christ names Lysanias in the third place Wherefore Eusebius should have observed the same order especially because Lysanias was neither son nor successour to Herod Eusebius also seems to be reproveable here in that after he had said Pilate was then Procuratour of Judea he adds that the rest of Judea was governed by the Tetrarchs Herod Phillip and Lysanias But Lysanias never had any part of Judea For Abila was not a City of Judea but of Syria Yet Eusebius may be excused if we say that by Judea he understood the whole dominion of Herod the great For its manifest that he had the Tetrarchie of Lysanias given him by Augustus For the Roman Emperours used to bestow these Tetrarchies on those Kings that were their confederates and friends that they might thereby the more oblige them It s strange that there is no mention of this Lysanias of whom S t Luke speaks either in Josephus Dion or the rest b In all our copies this word is in the singular number High-priest but in S t Luke it is in the plural High-priests But these words of S t Luke doe no way mean what Eusebius perswades himself they doe to wit that Christ began to Preach in that year wherein Annas was High-priest and continued till Caiphas came on For first Luke speaks there concerning Johns preaching which was before Christs and not concerning our Saviours Then he says that that preaching of John was begun under Annas and Caiphas being High-priests not that there were two High-priests at the same time which is absurd and was never heard of but that Luke means by these words that in this fifteenth year of Tiberius Caiphas was High-priest and Annas was one that had born that Office very lately See D r Hammonds note on Luke chap. 3. v. 2. where he treats of this matter learnedly and largely Whosoever had born the High-priests Office those were called High-priests during their lives and took Tythes So Josephus declares B. 20. of Antiq. Vales. c Joseph Antiq. B. 18. chap. 4. Eusebius is here very much mistaken for Josephus does not speak of the same times that S t Luke does Josephus speaks of the first ten years of Tiberius's Reign in which time Valerius Gratus was Procuratour of Judea but Luke speaks of Tiberius's second ten years when Pilate was Governour of Judea Vales. d Or Phabi as some Copies read it Vales. e Or Joseppus or Josepus as it is in the old Editions of Rufinus Vales. f Eusebius understands Josephus so as if Josephus had said that those four High-Priests Annas or Ananus Ismael Eleazar and Simon executed the High-priest hood each the space of one year Indeed Josephus says this expresly of the two last but not so of the two first For he declares that Ismael indeed was put out a little after he was made High-priest by Valerius But Josephus is so far from making Ananus to have been High-priest but one year that from his words it is plainly gathered he held the High-priesthood three years at least See Josephus's Antiq. B. 20. chap. 8. Vales. g He means John 11 18. but the Evangelist does not say there that he was made High-priest that same year a I began the 11 chap. at these words following the autority of the Kings the Maz. and the Fuk. M. SS Vales. b Josephus in his 18 B. of Antiquit. 9 chap. says he was banisht by Caius Caesar to Lions in France Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. called is to be understood as Valesius supposes * There is a Catalogue of the 70 Disciples written by Dorotheus but it was not extant in Eusebius his time * Gal. 2. 11. where instead of Cephas we now read Peter * 1 Cor. 15. 5 6 7. a Many of the antient writers affirm that James the brother of our Lord he that was Ordained the first Bishop of Jerusalem was not of the number of the 12 Apostles but of the disciples of the Lord. Indeed Paul in his 1 Epist to the Cor. chap. 15. v. 7. seems to favour this opinion where reckoning up those to whom Christ appeared after his death after he hath named the 12 Apostles and five hundred others he adds After that he was seen of James c. Vales. a Or Abgarus for so he is called in some Copies Vales. b Abgarus was Ruler over one nation onely for he was Prince of the Arabians but not of them all For the Arabians were divided into many tribes and each tribe had its distinct Prefect This name was common to the Princes of Edessa It is an Arabick term and signifies most powerfull Vales. c In what part of the Old Testament these words occur I am yet to seek Indeed in the Gospel of S t John it is written that our Lord said to Thomas after his Resurrection Job 20 29. Blessed are they that have not seen and yet have believed But this Epistle of Christ to King Abgarus if it be genuine preceded that reprehension of the Apostle Thomas some years Vales. d Thomas indeed that was one of the twelve
which some things occurred which the other had not he writes also that on set purpose he omitted some things because they disagreed from sound doctrine Vales. b This name is written with a double p in all our M. SS but that of M r Fukett where t is writ with à single p as it is in Josephus and others Photius in Biblioth chap. 112 agrees with our copies and Clemens also in B. 10. Recognit where he says that Appion Plistonicensis came to Antioch with Anubion Lastly Agellius in his 6 B. says Appion Graecus homo qui plistonices est appellatus Undoubtedly Appion is a Roman name wrested into a Greek form as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like Appion was a common name amongst the Egyptians derived from Apis whom they worshipped as Serapion Anubion and the like Ptolcmaeus King of the Cyrenae was called Apion Wherefore seeing this Grammarian the son of Plistonices was an Egyptian it seems that he should be called Apion rather than Appion For Appion that was Consul in Justinians time the Latine Annalls calls Appion but the Chronicon Alexandrinum calls him Apion Vales. c But Origen in his 3 d B. Explanat on Genesis makes mention of these books of Clemens's and quotes a passage out of them which is still extant in the books of Clemens's Recognit This quotation of Origens is in the 22 chap. Philocal pag. 81. Edit Cambr. 1658. and in the common editions of that piece the place is said to be taken out of his B. 2. against Celsus but in the books of Origen against Celsus now extant it is not to be found This quotation out of Clemens is indeed in his 3 d B. Explanat on Genesis But I have observed that Origen does often quote books whose authority is unknown wherein he does like the Bee gather honey from venomous flowers Vales. d Photius testifies the same chap. 112. Biblioth and before him Rufinus in his Epistle to Gaudentius the Bishop to wit that in those books Recognit of Clemens's there are some things said concerning the Son of God which disagree from the true rule of Faith and make for the opinion of the Arrians Epiphanius in Heres Ebionaeorum chap. 15. doe◠expresly affirm that those books of Clemens Romanus entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were corrupted and falsified by the Ebionites Vales. a In the Kings M. S. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeable to our translation Rufinus reads this place so as appears by his translation For he renders it thus Non pigebit autem nos tibi omnia quae quondam à Presbyteris didicimus bene retinemus recordantes exponere cum interpretationibus nostris But in the other M. SS Maz. Med. Fuk. and Nicephorus it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Chap. 31 of this 3 d book b In 3 of our M. SS Maz. Med. and Fuk. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barsabbas Vales. Acts 1. 23 24. ☜ c Jerom in Catalogo calls Mark the interpreter of Peter from this place of Papias as I judge Hence 't is that many of the Greeks write that the Gospel of Mark was dictated by Peter So Athanasius in his treatise de Libris Sacra Scripturae Which how it s to be understood Papias declares in this place For it is not to be supposed that Mark wrote his Gospel from the mouth of Peter dictating to him but when he heard Peter Preaching the Word of God to the Jews in Hebrew Mark carefully digested those things in the Greek Language which concerned Christ. Vales. a In the Chronicon of Eusebius the beginning of Primus's being Bishop of Alexandria falls upon the tenth year of Trajan Also the beginning of Alexanders being made Bishop of Rome is placed on the tenth year of Trajan But in the digesting of the years of the Bishops both of Rome and also of other Cities I have observed that Eusebius's Chronicon does often dissent from his Ecclesiastical History Whether it be the fault of the Transcribers or of Jerome the Translatour or of Eusebius himself I cannot positively affirm for in so great a diversity its difficult to assign the cause of the mistake But seeing that the Ecclesiastical History was written by Eusebius after his Chronicon wheresoever such a disagreement occurs that seems rather to be followed which is asserted in the Ecclesiastical History Vales. * Book 3. chap. 21. a The Jews who dwelt in the Clties and Towns with the Grecians and Gentiles and had equal freedom thereof with them did frequently disagree with them tumults being usually raised by reason of their different religions For the Grecians scorned that the Jews should be fellow-citizens with them and enjoy the same priviledges they did on the other hand the Jews would not live in a meaner condition than the rest of the Citizens did Hence arose frequent contentions both in Egypt and also in Syria as Philo and Josephus doe attest Therefore in our translation we have inserted both Grecians and Gentiles because one word seemed not to suffice For the Jews did not onely assault the Grecians but the Natives also of Egypt and Lybia nor again the Gentiles onely but the Christians likewise of whom there was then no small number in Egypt and Cyrene Vales. b This destroying of all Egypt and Lybia by the Jews besides Dion Orosius mentions in his 7 B. Vales. c This man was a Moor not of the Province of Mauritania but of the barbarous Moors who were Allies of the Roman Empire At first he commanded a Troop of Moors not long after he was condemned for his lewdness and in disgrace cashired But afterwards in the Dacick war when the Army stood in need of the assistance of the Moors he did a brave piece of service Upon which account being rewarded and honoured he did more and braver exploits in the second Dacick war At length in the Parthian war which Trajan waged against the Parthians he was so valiant and fortunate that he was chosen into the Pretorian order bore a Consulship and Governed the Province of Palestine which promotion first made him to be envied then hated and at last ruined him Thus much Dion Cassius relates in Excerpt Vales. a The phrase in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. of his Apostolical right division This word occurs 2 Tim. 2. 15. In the Old Testament the Greek translatours use of the word belongs to a way or path to goe in which was wont to be cut out that it might be fitter for use thence the Latine phrase viam secare i. e. to cut a way that is to goe before and direct any in their journey And with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right joyned with it it is to goe before one and direct him in the straight way to such a place Hence the Syriack version of the New Testament renders this phrase in Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recte praedicare sermonem i. e. rightly to Preach
the word Fullers Miscellan B. 3. chap. 16. a Eusebius in his Chronicon calls him Joses So Joseph the brother of the Lord of whom Matthew and Mark speak in their Gospels is by Jerom and others called Joses Ephres also is by Nicephorus called Ephrem Vales. b Or one month for so Rufinus seems to have read in his copy Vales. * His name was Tinius Rufus Euscbius in his Chronicon says this rebellion happened on the 16 year of Adrian at which time the said Rufus was President of the Province of Judea Vales. a He calls the Jews slaves because of their poverty and baseness of birth for most of them were descended of those captives who were fold under Titus Vales. b Or Biththera there was a Town called Betthar which was two and fifty miles distant from Jerusalem another Village there was called Bethar which was twelve miles off Jerusalem both these Jerome calls Bethoron Vales. c The same is attested by Tertullian Apologet c. 16 by Celsus in the latter end of B. 8 of Origen against him and by Gregor Naz. in his 12 Orat. Onely on one day that whereon Jerusalem was taken and destroyed by the Romans the Jews out of all nations were wont to meet in Palestine and having paid a sum of money to the Souldiers they entred into that part of the City where Solomon's Temple heretofore stood and there they bewailed the destruction of the City and Temple See Scaliger in Animadvers Euseb. p. 198. Vales. d That was a City of Syria which after the destruction of Jerusalem by Titus was the seat of the Bishops of Jerusalem as Eusebius testifies This Ariston of Pella wrote a book entitled a Dispute of Jason and Papiscus this book Origen makes mention of in his 4 B. against Celsus but the Preface of it is onely now extant amongst the works of Cyprian Vales. e Euscbius is here doubly mistaken both in that he says Jerusalem was wholly destroyed in Adrian's time and also because he thought that Aelia Capitolina was built by the same Adrian after the Siege of Betthera As to the first its evident from Josephus that Jerusalem was totally destroyed by Titus in so much that it was ploughed As to the second Aelia was so far from being built by Adrian after this Victory obtained over the Jews that this war was begun by the Jews upon that very account For when the Jews saw the Soyle of their City occupied by strangers and perceived that in that very place where the Temple had been Jupiter Capitolinus was worshiped and sacrificed to being not able to endure that they took Arms and began this war which Eusebius here relates Which was begun in the 16 year of Adrian and ended the 18 of his Empire But Aelia Capitolina was built long before to wit in the second year of Adrian From whose times to those of Constantine the Great it was always called Aelia But from the time of Constantine the Great it recovered again the name of Jerusalem both upon the account of the honour of that name and also because of its prerogative being the first Episcopal Seat Vales. * Book 3. chap. 26. a Eusebius says not upon what Gospel Basilides wrote these books perhaps Basilides made these books upon his own Gospel for he wrote one and set his own name to it and called it the Gospel according to Basilides as Origen attests in his 1 Homil on Luke and Jerom in his Preface to S. Matthew These books were called Basilides's Exegeticks Clemens lib. 4. Stromat quotes some places out of the 23 d of these books Vales. b Or Barcabas upon these Prophets Barcabbas and Barcoph Isodore the son of Basilides wrote some books of Expositions as Clemens Alexandr shews B. 6. Stromat Vales. c Eusebius speaks here of those Prophets whom Basilides seigned for himself Our Authour is right in his saying that Basilides's Heresie sprang up in Adrian's Reign For then the Hereticks began to creep out of their holes they thought the Apostles being all dead that they had then an opportune time to divulge their errours Vales. d So they were called because they were supposed to be assistant to men and kept them from diseases and unfortunate accidents Magicians had such spirits as these at their command by whose help they did miraculous things Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original hence the Christian Religion was by the heathens called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the prevailing opinion and the Christians were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Porphyrius in his book de Oraculor Philosoph which place Eusebius quotes in his 9 th B. Preparat Evangel cap. 10. Vales. a In my opinion Hegesippus is not rightly placed in the times of Adrian neither doe his words here quoted by Eusebius evince so much It 's certain Hegesippus wrote his books when Eleutherus was Bishop of Rome as he himself attests in the 22 chap. of this book He was contemporary therefore with Irenaeus who then composed his Elaborate books against the Heresies Indeed our Eusebius retracting as it were his former opinion does in the 21 and 22 chapt of this book place Hegesippus in the times of Marcus Antoninus Vales. b Which was celebrated every fifth year at Mantinea in Arcadia says Pausanias in Arcad. Vales. c Amongst the Egyptians the chief Priest who was over the other Priests and distributed to them the Revenue of the Temple was called a Prophet For the first Officer of the temple was the Cantâ—r then the Horoscopus after him the Scriba then the Vestitor last of all the Propheta took his place who carried a water-pot in his bosom See Epiphan in 3 B. advers Haeres c. Concerning these Prophets of Antinous instituted by Adrian there is mention made in an old Greek inscription quoted by Casaubon in his notes on Spartianus Wherefore it s no wonder that Antinous deified by Adrian had his Prophets seeing he was worshipped chiefly by the Egyptians Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. in the Jewish war which was not long since For the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used in such a sense as to signifie nuper i. e. lately In which sense Justin uses it when he speaks of Antinous in this chapt Vales. e Or Serennius he was Proconsul of Asia and predecessour to Minutius Fundanus in that Government Vales. f It may be deservedly questioned why Adrian answered not Granianus from whom he received these letters but wrote to Minutius Fundanus his successour the reason as I suppose might be this either Granianus died soon after he wrote to Adrian or else he left that Government For the Proconsuls were annual Vales. g Justin in his second Apologie as 't is now commonly written p. 99. Vales. a He means the outcries which the people were wont to make in the Theatres The Christians to the Lyons as Tertullian attests Sometimes it so happened that
not yet perswaded me to believe that the Legion Melitina was named the Lightning Legion upon that account Some may object that there was indeed a Legion called the Lightning Legion before Antoninus's time but that he gave the Legion Melitina that name also because of the benefit he received by their means But if it were so it ought to be called the second Lightning Legion and yet Dio makes no mention of any such Legion although he reckons up exactly all the Legions enrolled by the former Emperours Moreover Dio says that the Lightning Legion had its station in Cappadocia which agrees very well with the Legion Melitina In the book called Notitia Imperii Romani the prefecture of the 12 Legion termed Fulminea at Melitina is reckoned under the disposition of the Duke of Armenia Whence t is collected that Melitina was not the name of the Legion but of the Town wherein the 12 Legion called Fulminea abode But 't was not usual to give the Legions their denomination from the places where they were in Garison but from the Countreys wherein they were inrolled Therefore what Eusebius says concerning the Legion Melitina seems to me scarce probable Besides Rufinus purposely omitted this name of the Legion as I suppose because he knew that Melitina was the name of a Town in Armenia the less wherein the 12 Legion called Fulminea kept guard in his time But that I may freely say what I think it seems not very probable to me that a whole Legion of Roman Souldiers should at that time be Christians which yet Eusebius seems to affirm who errs in this also because he has not produced the place of Apollinaris nor shown the book wherein he wrote these things But the words with which Eusebius closes this whole story doe sufficiently shew that he himself doubted of the truth of this matter for thus he says in this chap. Let every one determine concerning these things according to his own pleasure Vales. e Tertullians words are these At nos è contrario èdimus protectorem si litera Marci Aurelii gravissimi Imperatoris requirantur quibus illam Germanicam sitim Christianorum forte militum precationibus impetrato imbriodis cussam contestatur Tertul. Apol. pag. 6. Edit Regal Paris 1634. f Quales ergo leges istae quas adversus nos soli exequntur impii injusti turpes truces vani dementes Quas Trajanus ex parte frustratus est vetando inquiri Christianos quas nullus-Hadrianus quanquam curiositatum omnium explorator nullus Vespasianus quanquam Judaeorum debellator nullus Pius nullus Verus impressit Tertul. Apol. pag. 6 and 7. Edit as before We have added these words of Tertullian here that the learned Reader may see how different the translation Eusebius here quotes is from the original copies of Tertullian which we now have g Baronius has placed the election of Irenaeus to the See of Lyons on the year of Christ 180. For after the death of Pothinus which happened in the year 179 he says that See was vacant till the heat of the persecution was over Vales. D r Cave in his Chronological Table says Pothinus died in the year of Christ 177 to whom succeeded Irenaeus the year following * 2 Tim. 4. 21. a Our M. SS copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doctrine I would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 succession as Christophorson S r Hen. Savill and the old Translatour of Irenaeus read it Vales. a The Mâ—â— Med. Fuk. and Savill M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer the Kings M. S. and Robert Stephens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purity Vales. a These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. of which number Irenaeus was one seem to be superfluous and written in the margin onely by some Scholiast But they are in the Maz. Med. Fuk. and Savil. M. SS Vales. b Irenaeus in that he affirms here that The Gospel according to Mark was written after the death of Paul and Peter does contradict what Eusebius related before at the 15 th chap. of the second book where he says Mark 's Gospel was publish't at Rome whilest Peter was alive and approved of by that Apostle But 't is no wonder that the antient fathers disagree amongst themselves in this matter seeing we have almost nothing of certainty about the writing of the sacred Gospels save that they are four and written by four several Authours But when or for what reason they were written and whether the Gospel of S. Matthew were first penned in Hebrew it s not very evident Vales. c All the ancient Ecclesiastick Writer as before was noted call that book the Wisedom of Solomon which we now call the Proverbi But that B. entitled now the Wisedom of Solomon is Apocryphal Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term here in the original does properly signifie the sayings of wise men which are repeated by heart Vales. e Irenaeus is the ancientest writer that makes mention of Theodotion Wherefore we will see if from hence we can make out the time when Theodotion lived Epiphanius in his book de ponderib says Theodotion flourished under Commodus and then put forth his translation The Chronicon of Alexandria follows Epiphanius's opinion and says he publisht that work in the sixth year of the Emperour Commodus I Judge Theodotion to be somewhat ancienter For seeing Irenaeus has mentioned him in his books against Heresies which books t is manifest he wrote when Eleutherus was Bishop of Rome for he says so in the 3 d B. of thaâ— work we must necessarily grant that Theodotion flourisht before Eleutherus was made Bishop of Rome Vales. f Some of the Ancients doe declare that the Greek translation of the holy Scriptures was performed under Ptolemaeus the son of Lagus others mention it to have been done under Ptolemaeus Philadelphus Which latter opinion in that 't is confirmed by the authority of the greater number of writers has at last prevailed Anatolius says the translation of the 72 was made both in the Reign of Ptolomy the Son of Lagus and also in that of his successour Philadelphus which to me seems very probable For seeing Aristobulus Josephus and Tertullian doe say in express words that Demetrius Phalereus put Ptolomy upon this business and it being manifest that the said Demetrius was in great favour with and authority under Ptolomy the son of Lagus and died soon after him we must necessarily say that this translation if it were done by the procurement of Demetrius was begun in the Reign of Ptolomy the son of Lagus And seeing that Philadelphus reigned about two years together with his father being made his Colleague in the Kingdom therefore perhaps 't is related that this translation was made under both the Princes Vales. The Learned Petavius is of the same opinion with Valesius in this matter as may be seen from his Annotations on Epiphanius's Book de ponderib pag. 379. Edit Paris 1622. g Cleâ—oens Alexandrinus says
suppose the Bishops of Thracia had written an Epistle to the Churches of Asia and Phrygia against Montanus's Prophecy wherein they gave their opinion thereof after the same manner that those of Vienna and Lyons did as our Eusebius related before That these subscriptions were put to the bottom of some Epistle 't is apparent from Cyrenus's subscription here mentioned But 't is no way likely that those Bishops did subscribe Serapions Epistle 1 because Eusebius does not say so but onely that the subscriptions of many Bishops were contained in Serapions Letter as was also Apollinaris's Epistle to the said Serapion For Serapion did this with good advisement that he might confute the heresie of Montanus by the authority of many Bishops 2 How could the Bishops of Thracia subscribe the letter of a Bishop of Antioch 'T is most probable therefore as I said that the Bishops of Thracia had with a joynt consent written to the Churches of Asia and Phrygia Vales. e That is Bishop of Anchialus a City of Thracia as we said before This Sotas the Bishop hearing of this new Prophecy sailed out of Thracia into Phrygia where having seen Priscilla not filled with the holy Spirit but actuated by the devill he undertook to cast him out of her by Exorcism Not onely Sotas but also many other Bishops went at that time into Phrygia to examine that new Prophecy says the Anonymous authour chapt 16. of this B. Moreover we may observe that Sotas was dead when Aelius Julius wrote this which is shown by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a term which the Greeks use when they speak of a dead person had Sotas been alive he would doubtless have confirmed this thing by his subscription The same term Serapion uses when he speaks of Apollinaris who also was then dead Vales. a Here we began the 20 chapter following therein Rufinus Musculus and Christophorson The Kings the Maz. and Fuk. M. SS begin the chapter from these words And of this sort were the matters c. which are the close of the foregoing chapter Vales. b The antient Christians did frequently use this term as often as they disputed against the Gentiles under which title they put forth many books to shew that there was one God the maker and King of all things which term to wit Monarchy they ascribed to God the father but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the dispensation and administration they assigned to the Son and holy Ghost so Tertullian in his book against Praxeas and Tatianus adversus Graecos There is a book of Justin the Martyrs now extant which has this title Moreover from this title of Irenaeus's book we may conclude that Florinus asserted two principles and embraced the opinions of Cerdo and Marcion affirming one to be the Authour of Good the other of evil Vales. c See Irenaeus and Epiphanius concerning a work of Valentinus's which bears this title Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original Those notes which were set at the margin of M. SS that the reader might understand something remarkable occurred there were properly so called Therefore we translate it adnotationem i. e. a note This note is now to be found in many Greek M. SS exprest onely by the two first letters thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doe signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. note This adjuration of Irenaeus's did so well please Eusebius that he put it at the beginning of his Chronicon Vales. e All our M. SS and Nicephorus doe read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. his goings out and so we translate it Vales. f It was the custom of the primitive Christians when they heard any impious expression in a familiar discourse which was disagreeable to the rule of the Catholick faith forthwith to stop their ears and run away See Irenaeus B. 3 Against Heresies chap. 4 and Jerom B. 1. against Rufinus Vales. * Or every soul of all sorts of men For that 's the import of the Greek if it be exactly rendred Valesius translates it ex omnigenere hominum quà m plurimos i. e. very many of all sorts of men a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he unclothed himself 't is a metaphor taken from champions who being to engage strip't themselves and studied by various arts and subtilties tò vanquish their Adversaries Vales. b This Apollonius was not the same person with him mentioned chap. 16. of this book Jerom in Catalogo calls him a Roman Senatour Eusebius does not say he was one of the Senate in this place But more of this hereafter Vales. c Jerom in his book de Scriptor Ecclesiast Supposes the person here spoken of to be Apollonius's servant and calls his name Severus Vales. * That is the devil having stirred up one of his own instruments or ministers c. d He means the Rescript of Marcus mentioned chap. 13. B. 4. See that place and the notes upon it Rufinus thought the Edict of Trajan which Eusebius mentions B. 3. chap. 33 or the Rescript of Adrian see chap. 9. B. 4 to Minucius Fundanus was here meant Vales. e The judges who interrogated the Christians that were brought before them were wont to perswade and entreat them to have a regard for their own safety by embracing the worship of the heathen Gods There are infinite Examples hereof in Tertullian Eusebius c. Vales. f From this passage I am induced to think that Apollonius was of the Senatorian order as Jerom has said Who upon the information of some desperate fellow whose name is unknown was brought before Perennis the Prefect of the praetorium i. e. the officer to whom the oversight of the Souldiers was committed as being a Christian being ask't by the Judge what order he was of and making answer that he was of the Senatorian order Perennis commanded him to give an account of his faith before the Senate Which when Apollonius had with much eloquence done by the sentence of the Senate he was put to death Why may we not therefore believe Jerom who in his book de Ecclesiast Scriptor and in his Epistle to Magnus has said in express terms that Apollonius was a Senatour And although Eusebius does not expresly say so here yet from this relation of his thus much may be collected Besides Jerom might have read the Acts of Apollonius's suffering to which Eusebius does here refer us In which Acts t is probable Apollonius was called a Roman Senatour and was said to have been betrayed by his servant These Acts were written at Rome in Greek by men that were Grecians after the same manner as the Acts of the Lugdunensian Martyrs were written in Greek Vales. g Jerom in his book de Scriptor Eccles. misunderstanding this place of Eusebius has accounted Apollonius amongst the Ecclesiastick Writers But Eusebius onely says that Apollonius made a most elegant oration before the Judges in defence of the faith he profest not that he wrote an Apology
amongst the Jews nor yet of the sacerdotal race Polycrates mentions 3 things of John 1. That he was a Priest 2 a Martyr 3 a D r or Evangelist Now as he was a Doctor of Christ and a Martyr for him so also must he be understood to be a Priest of Christ. 'T is probable those first Christian Priests in imitation of the Jewish High-priests did wear a plate of Gold as a badge of honour Epiphanius in Heres Nazaraeor says James the brother of our Lord who was ordained the first Bishop of Jerusalem wore such a plate of Gold on his forehead The same is said of Mark the Evangelist in a M. S. concerning his suffering Vales. b This is Thraseas the Martyr whom Apollonius mentions in his Book against the Cataphrygians whose words our Eusebius quotes chap. 18. of this book Rufinus says he suffered Martyrdom at Smyrna Vales. c Melito Bishop of Sardis makes mention of this Martyr in his Book concerning Easter in those words which our Eusebius quotes B. 4. chap. 26. This Sagaris was Bishop of Laodicea in Asia in whose times the Question concerning Easter was raised at Laodicea Vales. d In the Maz. Med. and Fuk. M. SS this mans name is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Papirus T is a Roman name Polycrates does not say where this Papirius was Bishop But I find in Simeon Metaphrastes in the Life of Polycarp that this Papirius was successour to Polycarp Bishop of Smyrna Vales. e Polycrates does here stile Melito an Eunuch that is in our Saviours explication one of those who make themselves Eunuchs for the Kingdom of heavens sake who are content to deny themselves and to renounce the lawfull pleasures and comforts of the world for the service of Religion Jerom de Scriptor Ecclesiast attests that this Melito was by many accounted a Prophet Vales. f Rufinus thought that seven of Polycrates's Ancestours or Relations were Bishops of Ephesus But Polycrates does not say they were all Bishops of Ephesus we may suppose they were Bishops in several Cities of Asia Vales. g In the Kings and Maz. M. SS this place is plainly written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. when the people removed the Leaven So Rufinus read this place as appears by his Version viz. Qui omnes ita observarunt hunc diem ut conveniret cum illo quo fermentum Judeorum populus ausert i. e. All which so observed this day that it might agree with that wherein the people of the Jews removed their Leaven I wonder why Robert Stephens read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the people prepared c For on the 14 th day of the first month the people did not prepare but cast away their Leaven See Exod. 12. 18. Vales. * Acts 5. 29. h Hence 't is apparent that Victor Bishop of Rome had written to Polycrates to convene the Bishops of Asia and threatned to excommunicate him unless he obeyed his determination about Easter As to his menaces Polycrates answers I am not at all terrified at what I am threatned with Vales. i Valesius in his note at this place is of opinion that Victor did not excommunicate the Churches of Asia but onely endeavoured and threatned to doe it The reasons he brings for this are these 1 Euseblus says expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he endeavoured to cut off from the communion c. 2 The Epistles written to Victor by Irenaeus and other Bishops doe shew that the sentence of excommunication was not then pronounc't by Victor for thus Eusebius writes concerning Irenaeus's Letters But does in many other words seasonably advise Victor not to cut off whole Churches c. 3 Photius in Biblioth chap. 120. writes that Irenaeus wrote many letters to Victor perswading him not to excommunicate any one for their dissent about the observation of Easter therefore before Irenaeus wrote Victor had excommunicated no body now it cannot be supposed that Victor did it after receipt of Irenaeus's Letters for then Eusebius would have made mention of it but he intimates the contrary to all this calling Irenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Peace-maker because his Letters restored Peace to the Church These are Valesius's reasons On the contrary Socrates B. 5. chap. 22. Halloixius in his life of Irenaeus pag. 668 and D r Cave in the Life of Irenaeus pag. 168 are of opinion that this sentence of excommunication was actually pronounc't by Victor Their main argument for this is grounded on these words of Eusebius which here follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have thus rendred And by his Letters be i. e. Victor publickly declares and pronounces all the brethren there to be wholly excommunicate Which whether it does not outweigh all that Valesius has said to the contrary is left to the determination of the Learned Reader k This Epistle therefore of Irenaeus's was a Synodical Epistle because 't was written in the name of the Churches of France the chief City whereof then was Lyons This Epistle is mentioned by Eusebius in the foregoing chapter for I judge it to be one and the same Epistle because 't is unlikely there should be two Synods convened in so short a time to determine of one and the same matter Vales. l Irenaeus says that at that time there was a two fold dissention in the Church the first concerning Easter day the second about the form of the Fast i. e. how many days were to be kept as a Fast for so he explains himself in the followâ—ng words For all as well those who celebrated Easter on the Sunday as those who with the Jews kept that festival on the fourteenth day of the Moons appearance did agree in this to wit that they Fasted before Easter Which Fast as well as the Feast of Easter they had received from Apostolick Tradition See Eusebius book 2. chap. 17. And the notes there Vales. m Amongst the antient Christians there were three kinds of Fasts the first was the Fast on Wednesdays and Frydays which ended at the 9 th hour of the day i. e. at three a clock in the afternoon after the end of the Station or Holy communion The second sort was the Lent-fast which ended about the evening The third sort was the strictest of all and lasted to the cock-crowing which was therefore by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Superpositio Epiphanius in his Expositio fidei Catholic at the end of his books against Heresies does plainly distinguish these 3 sorts of Fasts So does Dionysius Alexandrinus in his Epistle to Basilides But now it may be demanded which of these 3 sorts of Fasts Irenaeus does here speak of 'T is manifest he means not the first sort for he evidently speaks of a whole days Fast some suppose says he they ought to fast one day c. Dionysius Alexandrinus and Epiphanius in the places before mentioned seem to be of opinion that Irenaeus means the 3 d
Souldiers him Christophorson also followes but I had rather translate it a file of men Some may perhaps think that these Souldiers were the Prefects Apparitours and other officers because they stood before the judgment seat but I rather think they were legionary Souldiers of that legion which kept Garison at Alexandria and were under the Command of the Emperours Deputy-Governour of Aegypt for at that time he who was the Emperour's Prefect in Aegypt had not onely power in Civil affaires but also in Military In the old Roman Martyrologie the birth-day of these Martyrs is set down on the 13 th of the Kalends of January Vales. o By this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant Subsellium i. e. the place on which the Criminals while they are examin'd by the Judge sate It is in some places call'd Ambon or Pulpitum Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rufinus translates thus God thus triumphing by his Saints hence we may suppose he read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musculus and Christophorson follow this translation of Rufinus but we must take notice and see whether Dionysius meanes not by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I think he does and therefore have so translated it Vales. * ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here occurs is derived signifies one that looketh to another mans business and that has the charge of his affairs committed to his care a Herodotus mentions a mountain called Arabius which Ptolomy and others call Troicus Christophorson therefore does not well in calling it a mountain in Arabia 'T is a little after called Arabicus from its vicinity to Arabia Vales. b This place ought to be taken notice of for this one thing for of all the Writers which came to our hands there is none that I know of who is ancienter then Dionysius Alexandrinus that mentions the Saracens Indeed Ammianus Marcellinus says in his 14 th book that he mention'd the Saracens amongst the Acts of Prince Marcus So also says Spartianus in Nigro saying they were conquered by the Roman Souldiers Vales. c It was the opinion of the Ancient Fathers that Martyrs should be Christs Assessours and should judge the world together with him So says Eulogius Bishop of Alexandria in his 5 th book against the Novatians but Photius in his Biblioth reproves this Opinion Photius says that those words of S t Paul in the 1 Epistle to the Corinthians 6. 2. Know ye not that the Saints shall judge the world must not be understood as if the Saints were to be judges with Christ Paul says he onely meaneth thus that other men who had not lived so piously should by the Saints means he condemned As it is in the Gospel The men of Ninevie and the Queen of the South shall rise up in judgement against wicked men and condemn them Matth. 12. 41. Photius took this Exposition out of Chrysostome but Eulogius's Opinion seems the truer to me For if the Martyrs are now colleagues of Christ in his kingdom Why may not they be partakers of his judgment Moreover Christ expresly promised the Apostles That they should sit on twelve thrones judging the twelve tribes of Israel Matth. 19. 28. Vales. d This place must be rendred according to our translation though Langus and Christoph translate it as if the Martyrs admitted the Penitents into the Church which they could not doe being in bonds Moreover the Bishops onely had power of reconciling Penitents the Martyrs could onely intercede for them and write commendatory letters in their behalf though this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred passively as in the 3 d Chap. of this 6 th book Vales. e Communion in the Church is twofold of Prayer and of the Sacraments that of the prayers was granted to Penitents after a certain time but the Communion of the body of Christ was not granted except to them who were reconcil'd after long time of repentance But Dionysius here means private Communion now that I call private Communion which was granted to any one by some private persons and not by the Bishop whose power and duty it was to grant it The thing these private persons granted was this these Martyrs and Confessours permitted penitents who desired their pitty and intercession to pray to God with them Vales. * That is the lapsed †That is the pure a Rufinus translates this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decretus significatur quid facto opus esset but the other Translatours in my Opinion turn it better by translating it thus Decernitur ab omnibus Vales. b Rufinus confounds and mixeth this Epistle with that which Eusebius afore mentioned for he owns but two Epistles of Cornelius Hieronymus in his book De Scriptoribus Ecclesiasticis reckons up four but Eusebius in this place gives us an account of three onely The first and the third seem as if Cornelius had writ them in Greek which may be proved by several Arguments for Eusebius quotes several things out of the third Epistle but does not in the least signifie that it was ever translated out of Latine into Greek which thing he always does as often as he quotes any Latine Authours Moreover in this very Chapter Eusebius signifies that the first Epistle was writ in Greek for speaking of it he adds that there was another Epistle of Cyprian annex'd to it which was written in Latine Which clause certainly he had not added had not Cornelius's Epistle been written in a contrary Language Vales. c Concerning this Maximus the Presbyter Urbanus and Sidonius Confessours how they deserted Novatianus and were converted to the Church see Cornelius the Pope's Epistle to Cyprian There was also at the same time another Maximus Presbyter of the Church of Rome whom Novatianus Imploy'd as Embassador to Cyprian into Africk together with Machâ—us and others Afterwards the Schismaticks made this Maximus a Bishop in Africk as Cyprian in his Epistle to Cornelius tells us Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to catch a man in the very act of Robbery whilest the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or things which he hath stolen are yet in his hands hence it signifies to being any plot robbery or any other wickedness to light to bewray or disclose Vigâ—r Idiâ—â— pag. 27. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the phrase here in the originall has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a proverbial speech in Greek and signifies ex insperato improvisâ— i. â— unlooks for or on a sudden See Erasm. Adâ—g pag. 46. Edit Fâ—obâ—â— f Theâ—dores in his 3 â— book of his Hâ—â—â—â—le Fabuâ— Chap. 5. wâ—â—tes that Novatus himself went into Italy to fetch thâ—se Bishops and when he with the Bishops upon their journey came into some town or other he forced them to Ordain him which those Bishops complain'd of when they came to Rome but this Epistle of Cornelius refutes that story of his Vales. g Goâ—â—â—â—ius 〈◊〉 this aâ—
pride of the Bishops of that See who termed themselves the successours of James the Just hence is it that Rufinus never calls it Aelia but according to the manner of his times always Jerusalem Vales. d The Church of Rome was wont formerly to relieve other Churches and to send money and cloathes to the Brethren in captivity and to those which wrought as slaves in the Mines So Dionysius Bishop of Corinth saith in his Epistle to Pope Soter which Epistle Eusebius quotes in his fourth book chap. 23. Eusebius also in that same place says that this laudable custom continued in the Church of Rome in his days And to that purpose Collections were made in the Church ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to supply one with all things necessary for a journey viaticum praebere and also it signifies as it does here to relieve charitably as we do beggers with money or Alms. So Clemens Alex. in his first book Stromat and Chrysost in his 67 Homily upon Matthew use the word Vales. e Stephen wrote another Epistle besides that we mentioned before he wrote to the Bishops of Africa to the Eastern Bistops which Firmilianus mentions in his Epistle to Cyprian near the end where Firmilianus says that he broke off all peace and friendship with the Eastern Bishops but he did not onely threatned that he would renounce all communion with them if they persisted in their old Opinion as Dionysius here expresly testifieth It is certain that Stephen never proceeded in this matter farther then threats for after Stephen's death Dionysius wrote to Xystus desiring his judgment in that point For Dionysius inclined to the Opinion of the Africans and the Eastern Bishops as Hieronymus witnesseth Firmilianus in his foresaid Epistle does strangely aggravate the business so that some think from his words they may gather that Stephen excommunicated those Bishops he was indeed much displeased that the African Synod should pretend to diâ—anul so ancient a custom and make Decrees that Hereticks should be rebaptized without the knowledge of the Church of Rome but he never broke peace with them nor excommunicated them for he wrote an answer to Cyprian And although his letters to Cyprian were something sharp yet they still remained friends for Cyprian afterwards in his letters to Pompeius called Stephen brother In fine the Africans notwithstanding Stephen's letters rebaptized Hereticks till the times of Constantine as we may see from the Council of Orleans Vales. f He meanes by these great Synods the Synod of Iconium of which see Firmilianus's Epistle to Cyprian the Council of Synnada and the Council of Carthage under Cyprian in which Council above eighty Bishops gave their opinion some of which were Martyrs and Confessours in the Council of Iconium fifty Bishops met as August attests in book 3. and chap. 3. against Cresconius But the Eastern Churches especially the Churches of Cappadocia still retained their old custom of rebaptizing Hereticks And that custom remained amongst them even till the first Synod of Constantinople Vales. a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King's M. S. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading we follow and understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is us'd in Eusebius before Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies post illud capitulum after that chapter or head of his discourse Dionysius's Epistle to Xystus consisted of two principall heads which were the matter and subject of the whole viz. Concerning Hereticks being rebaptized and concerning Sabellius his Heresie Vales. b These Hereticks were very ancient even before Sabellius though those who maintained these opinions were afterwards all so denominated from Sabellius For we find this was the opinion of Praxeas against whom Tertullian wrote After Praxeas followed Noâ—â—us See Epiphan Heres 57. from whom they were called Noctiani Suddenly after Noâ—tus arose Sabellius from whom all which held the same opinion were afterwards called Sabellians This Sabellius the reviver of this Heresie was a Lybian born at Ptolemai a City of Pentapolis He affirmed the Father Son and holy Ghost to be but one subsistence one person under three several names which in the time of the Old Testament gâ—ve the Law under the notion of the Father in the New was made man in the capacity of the Son and descended afterwards upon the Apostles in the quality of the holy Ghost Dionysius undertakes this man but managing the cause with too much eagerness and fervency of disputation he bent the stick too much the other way asserting not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distinction of persons but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a difference of Essence and an inequality of power and glory Upon which account he is severely censured by S t Basil Epist. 41. ad Magn. Philosoph and others of the ancients as one of those who in a great measure opened the gap to those Arrian impieties which afterwards broke in upon the world c Dionysius here seems to mean his Epistle to Ammon Bishop of Berenice and that to Telesphorus and that to Euphranor all against Sabellius Eusebius mentions these Epistles in Chap. 26. of this seventh book Athanasius in his defence of Dionysius Alexandrinus mentions but one Epistle of Dionysius's to Ammonius and Euphranor Dionysius was accused by some Bishops of Aegypt for speaking some things about Christ in that Epistle which were not Orthodox Vales. a These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye skilful Tryers or Examiners are no where â—ound in the Apostle indeed we have in the first Epistle to the Thessalonians chap. 5. ver 21. these words prove all things and hold fast that which is good which are the same in effect with these be ye Tryers c. But Origen and Hieronymus say that these words Estote boni Trapezitâ— are an express command of our Saviour's And that the place out of the Thessalonians above quoted has relation to these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and exactly agrees with them wherefore I am of the same mind with the Learned Usher who in his Proleg to Iâ—natiâ—s's Epist. cap. 8. says this command of Christ is taken out of the Gospel according to the Hebrews These words are also quoted in Cyril Hierosolymit his 6 Catechism neer the end Vales. * The term in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word occurs Matth. 25. 27. where our translation renders it Exchangers The Israelites being bound by the Law Exod. 30. 13. to come up to Jerusalem how far soever they dwelt from it and there to sacrifice and offer the half shekel for the use of the Temple which by the length of their journey they were sometimes disabled to do these Trapezitae set up their tables in the very Temple that so they might traffick with all that had use of them in like manner as others brought Oxen and Sheep and Doves to sell there to them which had not brought their sacrifices with them See D r Hammond on Matth. 21. v. 12.
have here rendred friendship yet the word primarily and properly signifies that which the Latines call comitas that is complaisance courteousness civility affability as for this term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have translated a Ransom we find it in the first Epistle to the Corinth Chap. 4. v. 13. this word seems to have been used by the Alexandrians in their salutations when they met-together and promised their sincere love willingness and diligence in serving one another they used to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else we may take the word in this sence as if the Heathens should call the Christians the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the off-scouring the filth the very faeceâ— populi and the purgamâ—nâ—a seculi which interpretation is not to be rejected here Vales. f Christoph. in his Latine Version renders this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decenter ornantes dressing them up neatly but he mistakes for Dionysius speaks of their dress afterwards in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decking them in their best cloaths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here we therefore render componentes that is burying them and so the word is used in profane as well as in sacred Authours Compostus prosepulto in Virgil and Horace Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some render linteo funebri involventes shrowding them in a winding sheet But this is contrary to the custom of buryings in those days for the Heathens used to dress the dead in their best cloaths and so interr them And the Christians used in like manner so to dress the Saints Corps See Chap. 16. of this seventh book concerning Asturius Vales. a Though we find here barely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he therefore yet we must understand Macrianus for by his treachery it was that Valerian was delivered into the hands of the Persians Other Historians assert that he was delivered to them by his own Captains so Aurel. Vict. Syncel and others These words of Dionysius are to be joyned with those in Chap. 10. of this Book for they are fragments of one and the same Epistle to Hermammon we also find a piece of it in Chap. 1. of this seventh Book Vales. * He means Macrianus and his two sons See Chap. 1. of this Book at the close of the Chapter †Esai 42. 9. b Dionysius here speaks of Macrianus's Empire because he was owned and received as Emperour by Aegypt and the Eastern Provinces Which his Coins declare for on the fore-side there is this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And on the reverse this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * That is that the Promises were to be literally understood a We have here sufficient evidence that this Book concerning the Promises was written in answer to Nepos I wonder that Hieronymus in his Preface before the eighteenth Book of his comments upon Esaias should affirm that this Book was written against Irenaeus Bishop of Lions Indeed Irenaeus was one of them who believed that Christ should come and Reign on the Earth a 1000 years which opinion was grounded on Papias's Authority as Hieronymus himself affirms and also our Authour Eusebius in the end of the third Book But as well from this place as also from Hieronymus himself in his Book De Script Ecclesiastic we may gather that this Book was not written against Irenaeus but against Nepos Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have here translated the Composition of Psalms and Hymns according to the custom of the Christians who used to compose Psalms and Hymns in honour of Christ as Eusebius in the end of the fifth Book attesteth We also find mention of these Hymns in the Epistle of the Council of Antioch against Paul of Samosata and in thâ— last Canon but one of the Council of Laodicea where there is an express prohibition that no Psalms which in Greek are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is composed by private or ignorant persons should be sang in Churches Vales. c Pliny in his 28 Book Chap. 2. asketh why we affirm when we mention any dead persons that we will not vex or disturb their memory Vales. d This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to promise a great while before any performance it is a Metaphor taken from the Mysteties of the Grecians who promised strange and great things to them who are initated and tormented them with a long expectation that by keeping their thoughts thus in suspence they might beget in them an opinion and a fear and reverence Vales. e The true reading of this place in the Greek we owe to the Maz. M. S. according to which reading we have here translated it Vales. f This Province was so called from Arsinoe who was Queen of it before it was a Roman Province Vales. g ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original I have rendred it docilitatem aptness to be taught For auditours are properly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they apprehend the sense of words Vales. h The Greek phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Valesius renders ad ea de quibus instituta erat disputatio eniti and we to keep close to the points of the Question in hand or the present question i This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is truly translated thus expansis cordibus patefactis with hearts unfoulded and as it were spread abroad but some translate it puris simplicibus cordibus with pure and single hearts which sense though the words may bear yet it is not so good in this place as the other Version Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not put in this place for dispensation but for the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an union and reconciliation and so Dionysius uses the word a little before S t Paul also in his Epist. to the Colossians Chap. 2. v. 2. 19. useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sence Vales. * See B. 3. Chap. 28. pag. 44. note c. d. * Revelat. c. 22. v. 7 8. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a term proper to the Rhetoricians as plainly appears by the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with dispositio or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Suidas is the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dispose or handle Or we may render it the form and manner of writing for first he proves the Revelation not to be John's the Apostle by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Genius or Nature of the writer Then by the stile and mode of writing that is by the Phrase and the sentences Vales. * Revelat. c. 1. v. 1 2. †Vers. 4. * 1 John c. 1. v. 1. †Matth. c. 16. v. 17. * Revalat c. 1. v. 9. †Revelat. c. 22. v. 7 8. b We ought to take special notice of this passage concerning
This was Constantin's second Edict directed to the Praefect of the Praetorium the same person to whom was sent Constantin's first Edict for the Christians The first Edict was signed or dated at Rome Constantine 〈◊〉 and Licinius II. Coss. and it was immediately sent into the East to Maximin see book 9. chap. 9. But this second Edict was dated at Mediolanum on the year following Vales. c Concerning the Restitution of the publick places and Coemiteria of the Christians there is extant an Edict of Gallienus's in book 7. chap. 13. of this History in which these places are commanded to be restored to the Christians In the first Decree therefore which Constantine and Licinius after Maxentius was conquered published in favour of the Christians a Copy of which they sent to Maximinus the Emperour into the East they only Decreed that all places where the Christians used to assemble themselves which had been heretofore taken from them should be restored to them again but they said nothing expresly concerning the restitution of the price Neither in the Edict of Maximin which was published soon after the Decree of Constantine and Licinius was there any caution concerning repaying of the price as we may see in book 9. chap. 9. of this History It was necessary therefore that Constantine should Decree something more distinctly concerning that point That the Christians might recover those places which had been taken from them or sold or given by the Treasury without repaying the price Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So he terms adjectiones i. e. the additions to the prices in sales of Goods or Estates These adjectiones which Civilians in other words call additamenta pretii accessions to the price we in France call encheres Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according 〈◊〉 the Decree aforesaid i. e. according to that Edict signed at Rome Constantine II. and Licinius II. Coss. which Edict Constantine mention'd before That was Constantine's first Decree for the Christians But Constantine having in that Law shew'd himself too favourable towards the Christians in that in it he had extolled their Religion and condemn'd all other Sects and Ceremonies was forced in this second Edict to explain his mind for fear least the Heathens should murmur at the prohibiting and abolishing the worship of their Gods Wherefore Constantine saies that he granted free liberty to every one to worship what Gods and follow what Sect and Religion he pleased This second Decree therefore is nothing else but an explication of the first For in the first Edict there were some words with which the Gentiles and also the Schismatical Christians were not a little offended in that they saw themselves named Hereticks The Catholick Christians also resented it because they were joyned in the same Decree with the Gentiles and Hereticks Wherefore Constantine that he might shew himself kind to all desired that those words might be razed out And this is the sense of those former words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That the names of these Sâ—its in our former Rescript might be wholly taken out c. Vales. e Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Citizens in this place we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are call'd by the Latines Decuriones concerning whom see my notes on Amm. Marcellin B. 22. p. 225. These Decurions in the time of persecution seized upon the places and Farmes which belonged to the Catholick Church as being vacant Vales. f It is much controverted amongst the Learned who this Mark is whom Constantine here joyneth with Miltiades Bishop of Rome Baronius at the year of Christ 313. Chap. 23. thinks the Text of Fasebius is faulty and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this emendation cannot be admitted of for whereas Miltiades is before call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop t is superfluous to adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred Magistrate Moreover Titles of honour are common words but this here is an affected and unusual term Wherefore rejecting this conjecture of Baronius's I think this Mark was a Presbyter of the Church of Rome whom Constantine had a desire should be present at this Synod with Miltiades This also I think was that Mark who was Bishop of Rome after Silvester This Epistle of Constantine to Miltiades was extant in the third Conference at Carthage Chap. 319. But the latter part of this third Conference which in my opinion is the most useful is lost Vales. g By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are meant two Libels which contained the faults of Cecilianus Bishop of Carthage which being subscribed by the faction of Majorinus they gave them to Anulinus the Proconsul at Carthage on the 17 th of the Calends of May. Constantine the Emperour being the third time and Licinius the third time Consuls These Libels Constantine calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they contained in them many papers and many publick Acts to prove the faults of Cecilianus Christoph. calls these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epistles but that is an ill term for there was but one Epistle sent by Anulinus to Constantine the Emperour but there were several 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or papers Constantine also a little further calls them Libelli so does Augustine also in his 48 Epistle to Vincentius call it Libellus and saies it was thus superscribed The Libell of the Catholick Church containing the faults of Cecilianus put in by the faction of Majorinus Vales. h In our Text it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niceph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Maz. and Med. M. SS 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a transposition of the aspirate which the Greeks usually do in turning Latine pâ—oper names into Greek Vales. i Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should undoubtedly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. those Countries which Divine Providence gave into our hands by a voluntary surrender For when the head of Maxentius was sent into Africa all Africa at the sight of the Tyrant's head yielded to Constantine And also before the overthrow of Maxentius some African Cities yielded themselves voluntarily to Constantine when he sent some Sea-forces thither Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading in Nicephorus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dearest in the plural number For since the Rescript was written to Miltiades Bishop of Rome and to Mark and since he always speaks to them in the plural number 't is reasonable that in the close of the Rescript it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further the Acts of this Synod at Rome are extant in Optatus B. 1. The Authour of the Synodicon whom we have often quoted says this Synod was convened by Miltiades and Mark at Rome he joyns Mark to Miltiades as soon as he perceived from this Rescript that Constantine mentioned them
Musculus renders it in virtute scientiae in the virtue of knowledge Grynaeus disciplinae causâ c. upon account of their discipline c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will wish or desire d In my Annotations at the second book of Eusebius's Life of Constantine instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the occasion of the enmity is laid aside I have noted that the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the removing of the enmity as it is in some Copies But in as much as our M. SS to wit the Florent Sfortian and Allatian change not the reading here we may bear with the common reading which is also confirmed by Epiph. Scholasticus's Version for thus he translates this passage suaviores crebrò sunt amicitiae post inimicitiarum causas ad concordiam restitutae Vales. * These words of Eusebius occur at the third Book of his Life of Constantine Chap. 7. Socrates has not quoted them word for word as they are there we following herein Valesius Musculus and Grynaeus have rendred them as they are in the forecited place of Eusebius †Gelasius Cyzicenus supposed that by these words the Bishop of Constantinople was meant With whom agrees Nicetas in Thesauro Arthodoxae fidei book 5. chap. 6. and Epiphanius Scholasticus in book 2. Histor. Tripart Musculus as 't is apparent from his rendition of these words thought the Bishop of Rome was hereby meant for he renders this place thus Romanae autem civitatis Episcopus propter senium decrat i. e. The Bishop of Rome by reason of his age was absent Valesius is of the same opinion with Musculus For in his Annotations on Chap. 7. of the third Book of Eusebius's Life of Constantine he says that at such time as this Council was convened Constantinople was not adorned with the name of The Imperial City See Sozomen book 1. chap. 16. and Theodoret book 1. chap. ◠* See Acts 2. 5. a The Ancients are not agreed concerning the number of Bishops that were at the Nicene Council Eusebius in his third book chap. 8. concerning the life of Constantine says they were Two hundred and fifty Eustathius Bishop of Antioch in his Homily on those words of Solomon The Lord created me c. affirms they were about 270 but says he had not cast up their number exactly The more constant account which is confirmed by the consent of all modern Authours is that there sate in that Synod 318 Bishops which is confirmed by these Ancients viz. Athanasius in his Epistle to the African Bishops neer the beginning Hilarius in his book against Constantius Jerome in his Chronicon and Rufinus See Valesius's notes on Chap. 8. of Book 3. of Eusebius de Vitâ Constant. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Followers or Attendants b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many senses may be given of these words For first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken for modesty and a curteous behaviour supposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sense we have followed in our Version Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be meant concerning them who were not the eminentest persons amongst the Bishops for Learning or Piety of Life but did not come much behind them So the Ancients called those medios principes ac duces middle Princes or Captains who were neither the best nor the worst but between both Lastly this phrase may be used concerning them who deserved to be praised on both accounts to wit for their learning and sanctity and thus Sozomen interprets this place of Eusebius as may be seen from his words in his first book chap. 16. See Valesius's notes on chap. 9. of the third book of Eusebius de Vitâ Constant. †In the Allat M. S. there are some words added here in which Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning those there assembled Eusebius Pamphilus has thus at large discoursed which reading has a greater Emphasis Vales. c I prefer the reading in the Allat M. S in which instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plain Opinion it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. plain knowledge c. Epiph. Scholasticus followed this latter reading as appears from his Version of this place Socrates seems to have had this narration out of Rufinus's tenth book where he treats concerning the Nicene-Council But Socrates on set purpose altered some things Gelasius treating on this Subject enlarges upon it relating the questions of each of the Philosophers and the Bishops answers thereto All which passages of his look more like fables than an History of what was done Vales. * Eusebius concerning the Life of Constantine book 3. chap. 13. and 14. Edit Vales. d This Sabinus was Bishop of the Macedonians in Heraclea a City of Thrace he made a Collection of the Synodical Acts a very usefull work the testimony whereof Socrates does frequently make use of in this his History But Socrates reproves him in many places both because he was unfaithfull in his Collection of those Acts studiously relating what conduced to the strengthening of his own Heresie and omitting the contrary and also in regard he always shews himself incensed against the Orthodox Bishops An instance whereof is this relation of Socrates's here where he says that Sabinus termed the Fathers of the Nicene-Council ignorant and simple fellows But 't is usual for Hereticks to calumniate the holy Fathers and Doctors of the Church Vales. e In the Allat M. S. the reading here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. now the agreement in the faith with loud acclamations approved of by the great Synod at Nice and by Eusebius c. Epiphan Scholast followed the same reading Vales. f This following Creed is wanting in all our M. SS viz. the Kings Sfortian and Florent but Christophorson did very well in placing it here for 't is plain both from Epiphanius Scholast as also by those following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. this Creed three hundred c. That it was placed here by the Historian himself But all the M. SS did omit it in this place because 't is repeated a little after in Eusebius Pamphilus's Epistle Vales. g There were only two Bishops Secundus and Theonas which refus'd to subscribe to the Nicene Creed as Theodoret does very well testifie in the first book of his Ecclesiastick History and before him Hieronymus in his Dialogue against the Luciferiani The Synodical Epistle also of the Council of Nice which is here related by Socrates does plainly confirm this Vales. * That is of the same substance * That is of the same substance * That is of the same substance * Matt. 28. 19. h Eusebius seems to affirm that the Emperour Constantine was the occasion of adding the word Homoousios to the Creed But this is very improbable For Constantine was not so learned being as yet but a Catechumen Eusebius's relation therefore must be thus
understood that the Bishops after the Creed proposed by Eusebius Caesariensis judged that the word Homoöusios ought to be added to it and that Constanâ—ine confirmed their Opinion But Eusebius who made it his business to clear and excuse himself to those of his Diocess because he hath subscribed that form of the Creed published by the Council as Athanasius in his book De Decret Synod Nicen. and in his book De Synod Arimini and Seleuciae attests does designedly make the business intricate and ascribes that to the Emperour Constantine which should rather be ascribed to the Bishops Vales. i After these words before the Nicene Creed in the Florentine and Sfortian M. SS are added these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Greeks call the Creed because the Catechumens got it by heart Socrates in his third book chap. 25. has these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We believe in one God the Father Almighty and the rest of the Articles of the Creed See Leontius Bisantius in his book De sectis pag. 466. Vales. k In the Greek Text of Socrates as it is published by Valesius there is at this place a great errour For these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were discussed in the presence of our most pious Emperour are quite omitted and instead thereof these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for the forementioned reasons received with an unanimous consent are twice printed We supplied this defect from Robers Stephens's Greek Edit with which our Translation agrees as it likewise doth with Valesius's Latine Version and with that of Musculus Christophorson and Grynaeus * That is the Curse a This Epistle is extant in Theodoret in chap. 6. of the first book of his Ecclesiastick History but is in some places different from Socrates's Edition of it here For Theodoret omits the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirming together with the following clause and joyns all this with the preceding period In Leo Allatius's M. S. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also wanting and that which follows to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calls and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the phrase that dâ—â—uâ—s here imports the rigour or extremity of the Law to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equity is opposed The Fathers therefore of the Nicene Council say that the Synod dealt with Melitius not according to the rigour and extremity of the Law nor according to the exact rule and discipline but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of dispensation For in the strictest sense of the Law Melitius deserved no kindness or pardon in regard he challenged ordinations which in no wise belong to him and had made a Schism in Egypt For that is evidently declared by these words of this Epistle viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that by Gods grace have not been found engaged in any Schism By reason therefore of his rashness and insolency Melitius deserved to be deposed and excommunicated But yet the holy Fathers had a mind to treat him kindly depriving him of all power and leaving him only the name of a Bishop Now why Melitius was thus kindly used many reasons may be alleadged The first which the holy Fathers intimate in this Epistle is because they had before unsheathed and made use of their sharpest severity and censure against Arius and his followers Now it was but equal that after so sad and heavy a sentence pronounc't against them there should be a place afterwards less for clemency especially since Melitius had been convicted of no Heresie but was only accused to have made a Schism Secondly there were many persons amongst the Melitians that were good men and eminent for their plous lives Of which sort was Paphnutius the Anchoret and John the Bishop whom Epiphanius mentions in Hâ—res Melitian Lastly they did thus to promote peace whereby the members of the Church which before had been rent in sunder might cement and unite therefore the Nicene Fathers received the Melitians into communion And this is a most illustrious example of Ecclesiastick dispensation Vales. * See note â— in this chapter c I like not Christophorsons Version who thought these words were meant of the Presbyters ordained by Melitius For Melitius ordained not only Presbyters and Deacons throughout Egypt but Bishops also as Epiphanius attests Yea he had ordained far more Bishops than Presbyters as may be Collected from that Catalogue which Alexander 't is said required of him after the Nicene Synod Wherein are reckoned twenty eight Bishops of Melitius's party but five Presbyters and three Deacons This Catalogue is extant in Athanasius's Second Apology against the Arians Since therefore Melitius had Ordained so many Bishops if the Nicene Fathers had made no determination concerning the Bishops by him Ordained their sentence had been imperfect in regard they would have Decreed what should be done with the Presbyters made by Melitius but would have made no mention of the Bishops Wherefore I think these words must be taken in such a sense as to include both Bishops and also Presbyters Vales. d In the first place the Synod Decreed that the Bishops and Clergy which had been Ordained by Melitius should be confirmed by a more holy consecration that is should receive imposition of hands from the Bishop of Alexandria For in regard they had been Ordained without his consent it was the pleasure of the Synod that they should be Ordained by the Alexandrian Bishop according to the ancient usage by which it was customary that all the Bishops of the Diocess of Egypt should be Subject to the Prelate of Alexandria But the Synod required not the re-ordination of Melitius because he had been rightly Ordained before Vales. e Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should rather be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained before as it is in Theodoret book 1. chap. 6. Eccles. Histor. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies another thing as we shall shew hereafter see the following note Sozomen in his first book chap. 24. where he epitomizes this Epistle supposed these words were meant of the Clergy not of the Bishops Vales. f In our Annotations on the third book of Eusebius concerning the Life of Constantine we remarked that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to propose the names of such persons as are to be ordained So the Synod Decreed above concerning Melitius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should neither ordain nor propose the names of those that were to be ordained In the same sence Nicetas used this term in his Life of Ignatius Patriarch of Constantinople where he mentions his Election his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. when therefore the names of many persons were proposed to Preside over that Church c. Therefore the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to nominate are only an explication of the foregoing term In the
Bacurius Zosimus says he was born in that Armenia which borders on Iberia and that he was a man without all malice or deceit very expert in Military affairs But Rufinus book 1. chap. 10. and book 2. chap. 33. Eccles. Hist. affirms he was a Prince of the Iberi that he was a person of great fidelity very studious of Religion and Truth first made a Captain within the limits of Palestine afterwards Comes of the Domesticks and lastly that he did Theodosius the Emperour great service in his war with Eugenius Vales. See Valesius's notes on Amm. Marcell pag. 430 c. c At this place Socrates mistook Rufinus's meaning For Rufinus says that Bacurius was a Captain Palestini limitis of the Palestinian limit when he told him these things But Socrates seems to have read in Rufinus Palestini militis ducem that Bacurius was a Captain of the Palestinian milice Vales. d Here also Socrates is out For Bacurius served not Theodosius in the war against Maximus but in that against Eugenius as Rufinus attests book 2. chap. 33. Eccles. Hist. and Zosimus book 4. Vales. * See Eusebius Eccles Hist. book 7. chap. 31. a It is most apparent that the Manichaeans adored the Sun Libanius relates the same concerning them in book 4. Epist. 140. wherein he commends the Manichaeans that were in Palestine but suppresses their name to Priscianus the President of Palestine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. Those men that worship the Sun without bloud and honour God with the second appellation who chastize their belly and account the day of their death to be gain are found to be in many places but are every where few in number They injure no man but are molested by some I doubt not but by these words Libanius means the Manichaeans for they cannot be agreeably attributed to any other persons besides them But he designedly omitted the mention of their name because the name of the Manichaeans was odious Concerning the feigned fasts of the Manichaeans see Cyrill in his sixth Cateches Vales. * That is he had only the form or figure of a man was imaginatily not really such b The reading here must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Archelaus's Dialogue or disputation which appears from the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we read This Archelaus Bishop of Mesopotamia wrote the dispute which he maintained against Manichaeus iâ— Syriack which being afterwards translated into Greek was in the possession of many persons as Jerome attests in his book de scriptor Ecclesiast Cyrill of Jerusalem has mentioned this dispute in his sixth Catechism A fragment of this work is in my hands wherein is contained the History of the impious and perfidious Manichaeus But his disputation with Archelaus the Bishop which was annexed to the close of this History is wanting In the room whereof is added Archelaus's Epistle to Diodorus the Presbyter I am beholding to the eminent Emericus Bigotius for this monument as also for many others Vales. Valesius has published this disputation of Archelaus's in Latine at the close of his Annotations upon Sozomen pag. 197 c. c In the Allat M. S. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprang up which is better than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprang up before After the same manner Socrates expâ—esses himself in the beginning of this chapter 'T is a metaphor taken from Cockle which is wont to grow up with the Corn. Vales. a I follow this reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if his ordination c. For Eusebius's party found fault with the ordination of Athanasius upon two accounts both because Athanasius was unworthy of that honour and also because his ordination had been performed by persons unfitting See Philostorgius Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the â—aith of Homoouâ—ios i. e. those words in the Creeâ— wherein it â—s asserted that Christ is of the same essence or substance with the father b Socrates borrowed these words out of Athanasius's second Apology against the Arians where Athanasius gives an account how Eusebius secretly joyned with the Melitians in a conspiracie against him these are his very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words of Athanasius Sozomen makes use of in his second book chap. 18. Vales. c It is hard to assign a reason why Socrates should joyn Montanus with Sabellius For Montanus himself made no innovations in the doctrine of the Trinity but followed the faith of the Catholick Church as Epiphâ—niuâ— attests in Haresâ— Montaâ—ist and Theodoret book 3. Hâ—ret Fabul Yet some of his disciples took away the difference of the persons as Sabellius did which Theodoret attests at the place now cited in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But some of them have denyed the three persons of the Godhead in like manner as Sabellius did saying that the father Son and holy Ghost are one and the same person And hence it is that in the Synodicall Epistle of the Arian Bishops at Scrdica Montanus is joyned to Sabellius Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Learned Reader will find these terms incomparably well explained by Dionysius Petavius in his Dogm Theolog. Tom. 2. De Trinit book 4. chap. 8. Sect. 10 c. pag. 380. Edit Paris 1644. a It is strange to see how notoriously translatours have been mistaken in the version of this place they perceived not that the last word was to be expâ—nged as being superfluous For whenas at first there had been a remarke set in the margin that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wrote it should be otherwise written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he said afterwards this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he said crept out of the Margin into the Text. Vales. b Whether Cyrus Bishop of Beraea did accuse Eustathius as being a favourer of Sabellius's opinion as Georgius of Laodicea relates I know not But what Georgius writes to wit that Cyrus himself was afterwards deposed because he favoured Sabellius's Heresie i. e. because he defended the doctrine of Consubstantiality for so these words are to be understood is very true For Athanasius confirms this in his Epistle ad Solitar Where he reckonâ— up in order all the Bishops thrust out by the Arians during Constantines reign And in the first place he names Eustathius Bishop of Antioch then Eutropius of Adrianople Afterwards Euphration of the Balanâ—i the two Cymatius's Asclepâ— of Gaza Cyrus of Beraeâ— and others who were banished by the Emperours Edict and others put into their places Vales. c The meaning of this place is this The Emperour by his Letters written to Antioch and Eusebius by his refusing the Bishoprick of Antioch appeased that tumult Therefore these words appeased the tumult and sedition must in common belong to both the preceding clauses Vales. d What Socrates here says concerning the vacancy of the See of Antioch eight years after Eustathlus was deposed is false For immediately after Eustathius was ejected when Eusebius
* See Euseb Eccles. Hist. book 7. chap. 6. note b. †Dispensation ‖ See Prov. 8. 22. The Eastern Bishops have here quoted the very words of the Septuagint and we render it accordingly But in the English Version which followes the Hebrew exactly the Text is thus rendred the Lord possessed me in the beginning of his way before his works of old h Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must necessarily read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Father as it is in Athanasius from whom the reading is to be made good in the words immediately following thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He alone continually resting in his Fathers bosome Vales. i Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading in the Allat M. S. and in Athanasius's book de Synodis is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. amongst those whose minds are not perverted corrupted or depraved Vales. a This confession of faith for so Athanasius calls it the Embassadours of the Eastern Bishops presented to the Western Prelates assembled at Millaine For some Bishops together with the Presbyters of the Church of Rome had gone thither to intreat Constans Augustus that he would write to his brother Constantius about the assembling of a General Synod in order to the determining of those dissensions in an Ecclesiastick Judicature which had been raised in diverse Churches thus we are informed by Athanasius in his Apology to Constantius Moreover when the Easterns had presented this draught of the Creed to those of the West they requested them to subscribe it But the Western Bishops made answer that as to what belonged to the Articles of Faith the Nicene Creed was to them sufficient to which nothing was to be added nor anything to be taken from it And as concerning the condemnation of those Hereticks who were disallowed of in that confession they requested of the Eastern Bishops Embassadours that they would in the first place condemn the Arian Heresie But upon their refusal to do that the Eastern Embassadours being angry went away from the Council as Liberius relates in his Epistle to the Emperour Constantius in these words Quae est pax Clementissime Imperator c. What peace is there most Gracious Emperour whenas there are four Bishops of their party Demofilus Macedonius Eudoxius and Martyrius who above eight years since when they would not condemn Arius's Heretical opinion at Millaine departed from the Council in anger notwithstanding the Western Bishops condemned Photinus's Heresie in that Synod But they pronounced no sentence against Marcellus because he had before been judged clear from all manner of Heresie in the Roman Synod In the same Synod vrsacius and Valens who had lain under a suspicion of being Arians having presented a Libel wherein they condemned Arius's perfidiousness and Photinus's Heresie were admitted to communiâ—â— as the Synodick Epistle of the Ariminum Council informs us The 〈…〉 e is attested by Ursacius and Valens themselves in another Libel afterwards presented to Julius Bishop of Rome in these words Item Anathema dicimus c. Also we anathematize those who deny that Christ is God and the Son of God from all eternity according to our former Libel which we presented at Millaine c. We thought good to be more large in these remarks of ours concerning the Millaine Synod because the memory thereof is very obscure in the Ecclesiastick Annals Dionyfius Petavius is the first person that hath taken notice of this Synod who in his dissertation de duplici Synodo Sirmiensi hath made many very learned observations concerning this Synod But he has mistaken the year whereon it was convened For he says it was held in the year of Christ 347 a little before the Council of Serdica Which can in no wise be true Therefore Jacobus Sirmondus in his second Diatriba which he wrote against Petavius has in this particular deservedly reproved him Baronius who affirms that the long draught of the Creed which Socrates has recorded in the foregoing chapter was drawn up at the Antiochian Synod in the year of Christ 344 places this Embassie of the Eastern Bishops and the Millaine Council on the same year also But Sirmondus in the forementioned Diatriba assignes this Council to the year of Christ 346. Which opinion is in my judgment the truer For in the first place Athanasius in his Apologetick to Constantius relates that on the fourth year after his coming to Rome he was by Constans Augustus summoned to Millaine whither some Bishops were then gone Now Athanasius came to Rome in the year of Christ 341. Secondly Hilarius in fragmentis relates that the Millaine Synod wherein Photinus was condemned was held two years before Ursacius and Valens offered their Libel of satisfaction to Julius Bishop of Rome For after he has recorded that Libel he addes these words Hac Epistola post biennium missa est quà m haresis Photini a Romanis damnata est i. e. this Letter was sent two years after the Romans had condemned Photinus's Heresie Since therefore Ursacius and Valens wrote that Letter in the year of Christ 349 as Petavius attests the Millain Council must needs have been celebrated on the third year before that that is on the year of Christ 346. For that expression post biennium two years after imports thus much to wit on the third year after that which Petavius did not consider Vales. b Baronius does deservedly blame Socrates here for his saying that the reason why the Western Bishops rejected this draught of the Creed was because they understood not the Greek tongue As if there were not then many in Italy who were well skilled in the Greek language Moreover Theodorus Lector has with good reason found fault with this cause of their refusal For instead of Socrates's words here he has substituted these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of its manifest blasphemy Vales. * He means Constans * General c From the consulate of Felicianus and Titianus which was in the year of Christ 337 to the consulate of Rufinus and Eusebius which was in the year of our Lord 347 there are Ten years compleat Therefore if the Council of Serdica was convened in the eleventh year after Constantine's death it must of necessity have been assembled after the twenty second day of May. Vales. d Athanasius does not say that about three hundred Bishops of the Western Churches met at the Council of Serdica He only says this that as well those who were present at the Council of Serdica as those who subscribed the Synodick Epistle afterwards sent to them also those who before the Council at Serdica had written Synodick Epistles in his behalf out of Phrygia Asia and Isauria were in all three hundred and fourty This passage of Athanasius's occurs in his second defence against the Arians pag. 768 Edit Paris 1627. Moreover the same Athanasius in his Epistle ad Solitar pag. 818. does expresly attest that the Bishops who met at the Council of Serdica
as well those out of the Western as the Eastern parts were no more than 170. His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There met therefore both from the East and from the West at the City of Serdica 170 Bishops neither more nor less In the Mogunt Edit after the Canons of the Synod of Serdica there is this note subscripserunt c. i. e. and all the Bishops of divers Provinces and Cities subscribed being in number 121. Vales. e In this place Socrates seems to have been mistaken in referring those things to the Council of Serdica which belong to the Roman Synod For when Julius had invited the Eastern Bishops to a Syond at Rome that Athanasius's case might there be inquired into the Eastern Bishops refused to come thither pretending amongst other reasons the narrowness of the time set as Julius informs us in his Epistle to the said Eastern Bishops recorded by Athanasius pag. 744. Indeed Socrates's following words to wit although there had passed a year and six months after such time as the Synod had been summoned and during which space Athanasius made his abode at Rome c. doe manifestly confirm what I have said For Athanasius invited by Julius's Letters came to Rome where he abode a whole year and six months expecting his adversaries and the Synod which had been summoned at Rome Julius attests this in his forequoted Epistle pag. 748. Vales. f Paulus Bishop of Constantinople was not present at the Synod of Serdica as Theodoret attests book 2 chap. 5. Eccles. Histor. which is also confirmed by the Synodick Epistle of the Eastern Bishops at Serdica which occurs in Hilarius's Fragments at pag. 434. Edit Paris 1631. Vales. g Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having written Letters the reading in the Allat M. S. is truer which is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having inserted in their Letters But what Socrates here says to wit that the Eastern Bishops at Serdica established the opinion of the Anomoiani see the following note in this chapter in their Synodick Epistle is altogether false Their Synodick Epistle is extant in Hilarius's Fragments at pag. 434. Edit Paris 1631 and at the end of it there is a confession of faith added In which confession there is nothing which in the least savours of the Anomians opinion The said Hilarius relating in his book de Synodis the same draught of the Creed published by the Eastern Bishops at Serdica owns it as Catholick and explaines it And Hilarius is so far from believing that they disseminated the Anomians opinion that he affirms them to have obstructed that opinion on every side His words are these Ex omni autem parte c. But on all sides whithersoever sollicitude could turn it self the passage is stopt up by the wit of the Hereticks lest it should be Preacht that there is any diversity or unlikeliness in the Son from the Father Vales. h The Anomoians were such as asserted that the Son had a substance or essence different from or unlike to the Father * That is different or unlike †Co-essential or consubstantial * The Western Bishops †The Eastern Bishops i In the Synodick Epistle of the Council of Sâ—rdica which occurs in Theodoret B. 2. c. 8. Eccles. Hist. there is not the least mention of Paulus Vales. ‖ See Socrates book 1. chap. 36 Eccles. Hist. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to renew the combat with the sentence which c. k These three books the Title whereof is De Ecclesiastica Theologia ad versus Marcellum of Eusebius's are at this day extant There are prefixt before them two books entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Against Marcellus wherein he reproves his designe malice and envy Eusebius attests in the close of his second book against Marcellus that he wrote these books by the order of those Bishops who had condemned Marcellus in the Constantinopolitan Synod Further it is uncertain whether or no Socrates had ever seen those two former books against Marcellus in regard he has made no mention of them Vales. * See Euseb concerning the Life of Constantine book 3. chap. 13 14 Edit Vales. †That is to assert Arius's opinion a Socrates means those Doxologies that occur at the end of Eusebius's Sermons which Eusebius doth always put into this form Glory be to the unborn Father by his only begotten Son c. This may plainly be seen in those Tracts of Eusebius's which Jacobus Sirmondus hath published For example in the end of his first book against Sabellius these are his words Gloria uni non nato Deo c. i. e. Glory be to the one unborn God by the one only begotten God the Son of God in one holy Spirit both now and always and throughout all ages of ages Amen And so concerning the rest Also in the Oration Eusebius made at the Consecration of the Church at Tyre which occurs at the Tenth book of his Eccles. Histor. chap. 4. we meet with the same clause at the close of that Speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. by whom be Glory to him For so we have worded that place agreeable to three of our M. SS Further 't is manifestly known that the Arians attributed this preposition per quem by whom to the Son upon this design that they might make him subject to the Father See Theodoret upon the first chapter of the first Epistle to the Corinthians Vales. b Before these words there is a whole line wanting which from the First Book of Eusebius de Ecclesiastica Theologia Chap. 9. is thus to be made up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. For by this means he would be their brother rather than the Son of God and would be one of those common Creatures c. Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 produced as Eusebius words it at the place before cited It should also be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these two words although they are distinguished but by one Letter yet do very much differ in their significations For the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that which is born but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports that which is made Vales. * See Prov. 8. 22. and what was remarkt concerning that Text in chap. 19. of this book note ‖ * 1 Pet. 2. 13 14. Where the expression in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred thus to every humane Creature †Amos 4. 12. 13. Euseb. quotes this Text in the words of the Septuagint but omits the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I we have rendred them according to his quotation which is very different from the Hebrew and from our English Version ‖ Eccles. 1. 9. * Acts 2. 2 4. †Amos 4. 13. ‖ Psal. 51. 10. * Ephes. 2. 15. †Ephes. 4. 24. ‖ 2 Cor. 5. 17. * Prov. 8. 22.
1. 26. f This whole Anathematism was omitted here it occurs in Athanasius's and Hilarius's Copy of this Creed and therefore we inserted it Vales. The Learned Reader will find it in Robert Stephens Edit also †Gen. 19. 24. g This Anathematism is differently worded in all the Authours we have seen wherein this Creed occurs Valesius says that he has published it according to the reading of the Florent and Sfortian M. SS which Copies we have followed in our English version where it is thus worded in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading in Robert Stephens is different from this and so is that in Athanasius pag. 901 where 't is thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hilarius has translated otherwise as appears from his Version at pag. 339. Edit Paris 1631. His words are these Siquis dominum dominum patrem filium quasi dominum a domino intelligat quia dominum dominum duos dicat deos Anathema sit Thus variously is this Anathematism represented The Learned Reader may take the liberty as we have done to follow which Copy he pleases h We follow the reading in Hilarius and in Athanasius where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Sodom In Robert Stephens the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For neither did he descend into the body * Psal. 110. 1. †See John 14. 16. i Here we follow the reading in Athanasius which is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For the Father was not forced c. which reading is confirmed by Epiphanius Scholasticus and by Hilarius Vales. * 1 Cor. 11. 3. k Athanasius has the same words in his book de Synodis Arimini Seleuciae where after he had inserted this foregoing Creed he adds these words concerning this which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Having rejected all these things as if they had invented better they promulge another Creed which they wrote at Sirmium in Latine but it was translated into Greek But Hilarius recording this Creed in his book de Synodis prefixes this title before it Exemplum Blasphemiae c. A Copy of the Blasphemy composed at Sirmium by Hosius and Potamius Which title Hilarius made himself and deservedly calls this Creed Blasphemy Who this Potamius here joyned with Hosius was Marcellinus Presbyter informs us in the Supplicatory Libel which he presented to the Emperour Theodosius Where amongst the corrupters of the Divine and Apostolick Faith after Arius he in the first place names this person his words are these Potamius Odyssiponae civitatis Episcopus c. i. e. Potamius Bishop of Lisbon was at first a Defender of the Catholick Faith but afterwards induced by the reward of a Farm belonging to the Emperours Revenue which he was very desirous of be corrupted the Faith Hosius of Corduba amongst the Churches in Spain detected this man and repelled him as being an impious Heretick But even Hosius himself summoned before the Emperour Constantius by the complaint of this Potamius and terrified with threats was fearfull being old and rich of banishment or proscription and so yielded to the impiety Vales. l These three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rest occur not in the Latine Copy of this Draught of the Creed But they are extant in Athanasius and in all our M. SS Copies Hence 't is manifest that many Bishops were at that time convened at Sirmium Indeed Phoebadius Bishop of Angolesm in France in the Epistle he wrote against this Draught of the Creed does expresly affirm that it was published in a Synod of Bishops The same is sufficiently confirmed by Athanasius in the forequoted place Lastly in regard Hilarius in his foresaid book does attest that this Creed after it had been dictated at Sirmium was forthwith sent to all the Eastern and Western Bishops to be approved by them he evidently shews it to have been dictated in a Synod Nor can the Draught of a Creed be any where dictated but in a Synod of Bishops Further that Germinius here mentioned was Bishop of Sirmium put into Photinus's See upon his being ejected in the year of Christ 351. Nicolaus Faber in his Preface to Hilarius's Fragments says that this Germinius had before been Bishop of Cyzicum which I do not believe That place in Athanasius in his Epist. ad Solitar pag. 860 where he reproves the Emperour Constantius because contrary to the Ecclesiastick Canons he would send obscure fellows born in remote countries to be Bishops in the Cities deceived that Learned man Athanasius's words there are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So he sent Gregorius from Cappadocia to Alexandria And Germinius was by him sent from the City Cyzicum to Sirmium From Laodicea he sent Cecropius to Nicomedia From these words of Athanasius it cannot be concluded that Germinius had been Bishop of Cyzicum before Otherwise the same must be said concerning Gregorius and Cecropius that the latter had been before Bishop of Laodicea and the former in Cappadocia which in regard 't is evidently false in these two cannot be said of Germinius This Germinius was preferred to the Episcopate of Sirmium by the Arians because he was a most eager defender of their opinion This we are informed of by Athanasius in his circular Letter to the Bishops of Egypt and Libya pag. 290. Vales. m In the Allat and Sfortian M. SS and in Epiphanius's Version these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God occur in Athanasius and Hilarius they are wanting Vales. * John 20. 17. †Rom. 3. 29 30. †Substance or Essence †That is of the same Substance or Essence * That is of like Substance or Essence ‖ Esai 53. 8. †See John 14. 28. †Matth. 28. 19. n In Athanasius it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might teach Vales. * See chap. 29. note b. o Epiphanius in Hâ—râ—s Photinian relates that Photinus after he had been condemned and deposed in the Synod of Sirmium for so the reading must be not in the Synod of Scrdica went to Constantius and requested that he might dispute concerning the Faith before Judges by him nominated and that Constantius enjoyned Basilius Bishop of Ancyra to undertake the disputation against Photinus and gave leave that Thalassius Datianus Cerealis and Taurus who were Counts should be Judges or auditours of that disputation Amongst these Thalassius was the chief person in favour and authority with the Emperour as Zosimus tells us in his second book And was sent Prefect of the Pretorium into the East together with Gallus Caesar in the year of Christ 351. He died in the year of our Lord 353 in the sixth Consulate of Constantius Augustus and in the second of Gallus Caesar as Amm. Marcellinus relates book 14. Therefore the Synod of Sirmium and the disputation of Basilius against Photinus cannot fall on the year of Christ 357 as Baronius asserts Besides Epiphanius says further that in Basilius's disputation against Photinus Callicrates was
Alba is here put instead of Millaine For Millaine not Alba was the Metropolis of Italy And Dionysius who then opposed Constantius and the Arians was not Bishop of Alba but of Millaine as Athanasius attests in his Epistle aâ— Solitar Vales. * That is Paulinus Dionysius and Eusebius a These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. â— The Emperour issued out these orders with a designe to unite them in opinion are wanting in Robert Stephens's Edition we have inserted them upon the authority of the Florentine and Sfortian M. SS Vales. b The death of Leontius Bishop of Antioch hapned in the year of Christ 356 Constantius residing then at Rome as Baronius has truly remarked Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undermined or burrowed into the Bishoprick of Antioch c Leontius Bishop of Antioch had at first preferred Aëtius to a diaconate but being afterwards reproved by Diodorus and Flavianus because he had advanced a person to sacred orders who had been bred up in ill studies and was an assertour of impious Tenets he divested him of his Deaconship as Theodoret relates Eccles. Hist. book 2. chap. 24. Eudoxius therefore as soon as he had gotten the Bishoprick of Antioch attempted to restore Aëtius to his former preferment Vales. †Deaconship * Book 2. chap. 12. * Chap. 30. d We remark't before book 2. chap. 30. note b. that this third Exposition of Faith was not translated out of Latine but was at first dictated in Greek by Marcus Arethusius Athanasius who has recorded this Creed in his book de Synodis does not say it was translated out of Latine and yet where-ever he produceth any monument rendred into Greek out of the Latine tongue his continual usage is to give the Reader warning of it Further these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. This Creed was translated out of Latine into Greek the contents thereof are these are wanting in Robert Stephens's Edition nor are they in Epiphanius Scholasticus's Version Vales. e In Athanasius's book de Synodis pag. 875 the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before every comprehensible substance Vales. * Substance f The latter part of this Sirmian Creed is set down by Germinius in his Epistle to â—ufianus Palladius and others in these words Nam sub bonae memoriae Constantio Imperatore c. For under the Emperour Constantius of good memory when there began to be a dissention amongst some concerning the Faith in the presence of the said Emperour there being also present Georgius Bishop of the Alexandrian Church Pancratius of Pelusium Basilius at that time Bishop of Anquiritum Valens Ursacius and our slenderness after a dispute had concerning the Faith untill night when it was reduced to a certain Rule Marcus was chosen by us all to dictate it in which Creed it is thus written The Son is in all things like the Father as the divine Scriptures do affirm and teach To which entire prosession of Faith we all gave our consent and subscribed it with our hands Their subscriptions are extant in Epiphanius in Haeres Semiarian cap. 22. which ought to be annexed to this draught of the Creed The same form of the Sirmian Creed is mentioned in the Exposition of the Faith at Seleucia which Epiphanius hath recorded in the foresaid Heresie chap. 25 in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. Moreover that that Draught of the Creed heretosore published at Sirmium in the presence of the piety of our Emperour Constantius does exactly agree with this form of the Creed is very well known by them who have read that Creed which was subscribed by them â—hat were then present to wit Basilius Marcus Geoâ—gius Bishop of Alexandria Pancratius Hypatianus and most of the Western Bishops Vales. g The passage in Athanasius here quoted by Socrates occurs at the beginning of his Epistle de Synodâ— Arimini Seleuciae Vales. h We read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things as it is in Athanasius See the forequoted passage Vales. i For this is the title prefixt before the exposition of Faith at Sirmium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This Chatholick Creed was expounded and published in the presence of our Lord the most pious and Victorious Emperour Constantius Augustus Eternal Augustus c. as it is extant in Athanasius at the fore-quoted place Which words I therefore annext here because our Socrates in his recitation of that Draught of the Creed has omitted these titles Indeed Constantius did so readily give credence to such flatteries as these that speaking of himself in his Edicts and Letters he would sometimes assert his own eternity This is attested by Amm. Marcellinus not far from the beginning of his fifteenth book in these words Quo ille speaking of Constantius studio blandiâ—iarum exquisito sublatus immunemque se deinde fore ab omni mortalitatis incommodo fidenter existimans confestim à justitia declinavit ita intemperanter uâ— AETERNITATEM MEAM aliquoties subsereret ipse dictando c. Vales. * See Isai. 1. 1. and Hosea 1. 1. †Jeremiah 1. 2. * Addition †He speaks â—ronically * Writing * See Luk. 2. 1. k In Athanasius the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the madness which is the better reading for he means the Montanists to whom madness is deservedly attributed The term here in Socrates is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impious opinion Vales. †See Eusebius Eccles. Hist. book 4. chap. 27. note c. and book 5. chap. 18. l This Letter of the Ariminum Synod is extant in Latine in Hilarius amongst the Fragments of his book de Synodis pag. 451. Edit Paris 1631 out of whom we have transcâ—ibed it and placed it here instead of a Version It ought not to seem strange to any person to see so great a disagreement between the Greek Version and the original Latine Copy of this Epistle For this is an usual thing with Greek Translatours as often as they render Latine into Greek which may be easily perceived from the Emperours Rescripts which occur in Eusebius's Ecclesiastical History But we need not fetch examples hereof from any other place than from this Letter in which do occur almost as many mistakes in the Greek translation of it as there are periods in the Letter But the beginning of this Letter is commonly thus worded in Hilarius Lubente Deo ex praecepto pietatis Tuae credimus fâ—isse disposâ—tum c. By Gods pleasure we believe it hath been ordered by the Command of your Piety c. But in the M. S. Copy made use of by Jacobus Sirmondus the reading is thus Jubente Deo c. By Gods will c. So the Greek Translatour reads it whom we have followed in this place Any one may with good reason conjecture that Jubente Deo By Gods will is written instead of Juvante Deo By Gods assistance Vales. * Or place of the Ariminensians †Salvation * Or Consult m These words have no
stiles Magnus See his note * Or Jovinus's †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as big as would fill a mans hand ‖ Emperour * Nicomedia was destroyed by an Earthquake in the consulate of Dacianus and Cerealis about the 28 th of August See Socrates book 2. chap. 39. a Basilius was made Bishop of Câ—sarea in Cappadocia in the year of Christ 369 as Baronius has rightly observed But Socrates seems to make Basilius's promotion to that Bishoprick somewhat ancienter For in his account at this place of those affairs that were transacted in Valentinianus's and Valens's second Consulate which was the year of Christ 368 he does acknowledge that Basilius was then Bishop of Caesarea and Gregorius of Nazianzum But as to Gregorius Socrates is manifestly mistaken For he was not at that time made Bishop of Nazianzum by Basilius but of Sasimi which Bishoprick he notwithstanding never entred upon as he himself attests in his Epistles But in his Verses concerning his own Life he evidently complaines of Basilius who when as he had sixty Bishopricks under him had preferred him to the Church of a pittifull little Town although he himself was nothing inferiour to Basilius Vales. a Baronius at the year of Christ 365 reproves Socrates because he places this Embassy of the Macedoniani to Liberius Bishop of Rome the chief of which was Eustathius Bishop of Sebastia on the year of Christ 368 in which year Valentinianus and Valens were the second time Consuls Baronius thinks 't was sent in the year of Christ 365 and grounds his opinion on these two arguments especially First Eustathius with his companions was sent Embassadour by the Synod of Lampsacus Now that Synod was convened in the year of Christ 365 seven years after the Seleucian Synod as Socrates attests 'T is certain the Embassadours in their Libel of Faith which they presented to Liberius do expresly profess that they were Legates from the Synod of Lampsacus and that they brought the Letters of that Synod to Liberius Secondly if this Embassy of the Macedoniani were sent on the year of Christ 368 it would not have been sent to Liberius but to Damasus For Liberius died on the year of Christ 367 in the Consulate of Lupicinus and Jovinus and on the same year Damasus entred upon that See But the Macedonian Embassadours presented a Libel of their Faith to Liberius and from the same Liberius received Letters to the Prelates of their own party as Socrates relates in this chapter This Embassy therefore was not sent in the year 368. These are Baronius's arguments But I would rather place this Embassy on the year of Christ 367 and will determine hereof against Baronius upon this account Baronius confesses that Elpidius Presbyter of Rome was sent together with Eustathius and his companions to the Illyricum Synod the Synodick Letter whereof Theodoret has recorded book 4. chap. 9. Eccles. Histor. But the Illyricum Synod at which Elpidius and Eustathius of Sebastia were present was convened in the year of Christ 367 or 368 as appears from the inscription of that Letter which the Emperour Valentinianus wrote to the Bishops of Asia that he might confirm that Synod For that Imperial Letter has this title Valentinianus Valens and Gratianus Augusti to the Bishops c. as you may read in Theodoret book 4. chap. 8. Now Gratianus was proclaimed Augustus by his Father in the Consulate of Lupicinus and Jovinus on the ninth of the Calends of September as besides Socrates Idatius in his Fasti and the Authour of the Alexandrian Chronicle do declare Therefore if the Illyricum Synod hapned on the same year whereon the Macedonians Embassy was sent the Macedonians Embassy must necessarily be placed on the year of Christ 367 in which year Liberius died in the beginning of September Eustathius therefore might go to Liberius in June and receive Letters from him in August Now I am of opinion that the Illyricum Synod was held on the same year in the month of September which Synod Valentinianus the Emperour confirmed after Gratianus was created Augustus Vales. b Socrates should have said The Alamanni rather than the Sarmaâ—â— For at this time Valentinian was detained in the Gallia's by reason of his War against the Alamanni Towards the end of his Reign he went into Illyricum in order to his engaging in a War against the Sarmatae Vales. * Or Repentance c The studious Reader may observe from this place that Eustathius Silvanus and Theophilus after they had spoken concerning many Synods to wit of that at Lampsacus of that at Smyrna and of others held in Lycia Pamphylia Pisidia and Isauria do now say that they came as Legates from one Synod and that they brought the Letters of one Synod For these are their words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From which Synod we being employed as Legates do bring a Letter The reason why they exprest themselves thus is because the Smyrna Synod and those other Synods which were held by the Macedonians in Pisidia Isauria Pamphylia and Lycia had been composed according to the pattern and likeness of the Synod at Lamâ—sâ—â—us and had exprest their Faith and Doctrine as being the original Draught Upon which account all these Synods are by the Macedonian Legates taken for one Synod and the Letters of each of those Synods which Socrates has a little before told us were brought by those Legates are taken for one and the same Letter because they contained one and the same Doctrine of Faith I made this remark because in Christophorson's Version all things are here confused and altered Epiphanius Scholasticus has rendred this place much better Vales. d Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Epiphan Scholast reads and accordingly we have rendred it Vales. * See Socrates book 2. chap. 19. note g. e In my judgment it should be thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which we have expressed in our Rendition For they Anathematize not only that Form of the Creed which had been recited in the Ariminum Council but the Acts also at Nice in Thracia See Socrates book 2. chap. 37 neer the close of that chapter to which being brought to Constantinople the Bishops induced thereto by sraud had subscribed as if they had been the Acts of the Nicene Synod Vales. f In the Florent and Sâ—orâ—ian M. SS this persons name is constantly written thus Autho. So he is also called in Epiphanius Scholasticus In Christophâ—rson's Version 't is Aÿtho with three Syllables Invermet with this name in all my reading Perhaps it should be Aâ—tho Vales. g The words of Italy must be expunged Epiphan Scholasticus acknowledges them not or else it must be thus worded Liberius Bishop and the Bishops of Italy and those in the West c. For thus Liberius distinguishes the Bishops of Italy from the rest of the Western Prelates in the beginning of this his Letter in these words both to our slenderness
Novatians in Phrygia kept Easter at the same time the rest of the Catholicks did After that they began to shun the communion and society of the Catholicks in this matter also Further although I do very much approve of Socrates's judgment who gives an account why the Phrygians more especially embraced the Novatian Heresie yet there may another reason be given hereof For Novatus or rather Novatianus was as 't is said by Country a Phrygian so Philostorgius asserts book 8. Wherefore 't is no wonder that he had many followers of his own opinion in that province Vales. * Or Fountains f I conjecture that this was long-lived Auxano a Presbyter of the Novatian Church whose testimony Socrates makes use of book 1. chap. 10 13. But we must not here omit Nicephorus's words concerning our Socrates he says thus book 11. chap. 14 Haec sibi renuntiata esse Socrates qui hoc loco non abhorrere se à Novatianorum institutis palà m prae se fert à sene quodam scribit c. Socrates who in this place plainly shews himself not to be a detester of the Novatian principles relates that these things were told him by a certain old man c. Notwithstanding I am not of Nicephorus's opinion Vales. a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under whom for that 's the reading in the Florent M. S. and in Nicephorus Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A very elegant term to signifie Scismatical assemblies and conventicles who are said to erect one Altar contrary to another Hence comes the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sort of Schism concerning which Basilius speaks in his Canonicall Epistle to Amphylochius de Baptismo Haereticorum Vales. c Amm. Marcellinus book 27. pag. 337. Edit Vales. calls it Sicininus's Pallace where says he there is a little private assembling place of the professours of the Christian Religion in which during the conflicts between Damasus's and Ursinus's parties there was in one day an hundred and thirty dead bodies found c. Read the Historians following words from the whole passage 't is plain how disorderly the Elections of a Bishop of Rome then were and at what an height they lived d Socrates borrowed this out of Rufinus book 2. chap. 10. Eccles. Hist. In that year whereon Ursinus raised his Schism Juventius not Maximinus was Praefect of the City as Amm. Marcellinus attests book 27. pag. 337. But in regard this Schism lasted many years 't is possible that Maximinus who was Praefect of the Annona might take cognizance of this business and torture some Ecclesiasticks as Rufinus relates This Maximinus was Praefect of the Annona in the seventh year of Valentinian as Jerome does assert in his Chronicon Marcellinus speaks much concerning this Maximinus in his 28 th book Vales. a Socrates has transcribed this following passage almost word for word out of Rufinus's book 2. chap. 11. Eccles Hist. For he observes the same order that Rufinus does after Damasus's ordination forthwith subjoyning Ambrosius's promotion But although Rufinus and Socrates have conjoyned these two Ordinations as if they had been made at one and the same time yet there was a great interval of time between each ordination For Damasus entred upon the Bishoprick of Rome in the Consulate of Lupicinus and Jovinus on the year of Christ 367. But Ambrosius was promoted to the Episcopate of Millain in the year of our Lord 374 in the third Consulate of Gratianus which he bore with Equitius as Baronius has observed from Saint Jerom's Chronicon Vales. * Or persons unworthy of praise †That is of the whole nation of the Sarmatae ‖ Or trample upon a We met with a double mistake here the one committed by Socrates's Transcribers the other by Socrates himself We have corrected the Transcribers errour who in stead of Acincum had made it Aconcam from the Authority of the Sfortian and Florent M. SS It will be sufficient only to take notice of Socrates's mistake here who calls Acincum a City of Italy whenas it belonged to Pannonia Vales. * That is To Gratianus †To wit Valens's brother's son * That is Valentinianus Senior * Or should be born of †Or in love with b There is no mention of this law of Valentinianus's any where No not in Amm. Marcellinus who has with great accuracy recorded Valentinianus's affaires Indeed such a law as this in my judgment is in no wise agreeable to Valentinian a serious Prince and a Christian. Therefore this whole story of Justina's marriagâ— is in my opinion of a credit doubtfull and uncertain Vales. * Or Theodosius Senior c Epiphanius Scholasticus calls her not Placida but Flaccilla which is truest For so the ancient Coynes term her But 't is strange that Greek writers should so frequently be mistaken in this name For we have remark't before that Placitus is by Socrates often used instead of Flaccillus who was Bishop of Antioch Further this Flaccilla was the daughter of that Antonius who was Consul with Siagrius as Themistius informs us in his Gratiarum Actione to Theodosius for the peace made with the Goths Vales. * Or warred against a This Oration of Themistius's to Valens is at this time extant published in Latine by Duditius For what Socrates says Themistius spoke in that oration concerning the difference of Philosophick opinions occurs in Duditius's Version at pag. 507 the words are these Artes quidem quarum magnus in vitâ—usus delectatio est c. Indeed those Arts of which there is great use in this life and which are very delightfull had never arrived at such an height and elegancy had there not been a discrepancy of judgments and a certain strife amongst the Artists themselves For has not Philosophy it self the Mother of all laudable Arts. raised from mean and small beginnings increased by the dissent of Learned men in such a manner that nothing may seem wanting to its absolute perfection Further what Sâ—crates says was spoken by Themistius in that oration to wit that God is desirous of this variety of opinions concerning himself that men may have a greater reverence for the Majesty of his Deity because the knowledge of his divinity is â—n no wise obvious and easily attainable occurs in Duditius's Version at pag. 508 where 't is thus worded Quocirca quod à cognitione nostrâ se longissimè removit c. Wherefore in regard he has removed himself at the greatest distance from our knowledge nor does humble himself to the capacity of our wits 't is a sufficient argument that he does not require one and the same Law and Rule of Religion from all persons but leaves every man a Licence and faculty of thinking concerning himself according to his own not another mans liberty and choice Whence it also happens that a greater admiration of the Deity and a more Religious veneration of his Eternal Majesty is ingendred in the minds of men For it
Nothing occurs at this passage which may make us think this Matron's pennance was publick 3 in regard she is injoyned to fast and pray continually that may be understood of private satisfaction which she performed at home and in secret To which reasons of Valesius's a fourth may be added drawn from the Penitentiaries Office which was to take the Confessions of secret penitents to advise them the best way he could for their souls health to admonish and councel them but not to lay on them more than private pennance See note a in this chapter f In the original 't is thus exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is in process of time or some time after this For Socrates's meaning is that this was the womans second confession Which is confirmed by Nicephorus and Sozomen who in his Eccles. Hist. book 7. chap. 16 words this passage thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whilest she made her abode in the Church upon this account to wit of performing the pennance injoyned her by the Penitentiary she confessed that she had been debaucht by a Deacon It may also not unfitly be thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But the woman came to the Penitentiary and detected c. Vales. g Here arises a difficulty to wit how this fact could come to the peoples knowledge if the womans confession were secret How also the Bishop could know this wicked fact who degraded the Deacon on account thereof My Sentiment is that the Penitentiary-Presbyter to whom the woman had confessed this impious act first sent for the Deacon reproving him before the woman and forced him to a confession of his crime then he made a report of the whole matter to Nectarius the Bishop by whom he had been set over the penitents and whose deputy he was in that Office For the Penitentiary heard confessions only and enjoyned pennances But the Bishop himself reconciled penitents Nor ought any one to make this objection viz. if we admit what you have said to be true it follows that the secrets of confession may be discovered I deny that consequence For the Penitentiary-Presbyter made known the Deacon's wickedness only to the Bishop the Matron's name he concealed Further the Deacon's degradation does plainly confirm what I have asserted For Nectarius the Bishop could not have deposed him had he not had intimation from the Penitentiary who had detected the Deacon of whoredom Vales. h The Learned Reader must have observed that there is nothing wherein the Romanists do more disagree amongst themselves than in their accounts of this fact of Nectarius Petavius in his notes on Epiphanius pag. 243 does maintaine that Nectarius abrogated publick pennance only but continued confession that is private confession for publick he says was never in use in the Church Valesius in his note at this place does assert that neither confession nor pennance were abolished by Nectarius but that the Bishop removed this particular Penitentiary-Presbyter only and that but for a time because of the discontented people's indignation One John Hasselius who is mentioned by Pamelius in his 98 th note on Saint Cyprian's Treatise de Lapsis worte a book on purpose to shew that Nectarius did but put the Penitentiary from his Office and abrogated not the Office it self But all these assertions are palpably contradicted 1 by the whole advice which Eudaemon gives Nectarius in this chapter to wit of leaving the people from that time forward to their own consciences 2 by the conference between our Socrates and Eudaemon which follows in this chapter wherein complaint is made of some inconvenience which the want of this Office would breed 3 by that which the History declares concerning other Churches who did as Nectarius had done before them not in deposing the same man for that was impossible but in removing the same Office out of their Churches which Nectarius had abrogated in his All these particulars are evident from this chapter in Socrates with whom Sozomen book 7. chap. 16. agrees and adds further that in his time he lived in the reign of the Younger Theodosius the same abolition did still continue and that the Bishops had in a manner every where followed the example given them by Nectarius But though the Romanists differ as you see in their Sentiments about this fact of Nectarius's yet they all unanimously agree in this to wit that Nectarius did not abrogate Auricular Confession The reason of their consent in this assertion is plain should it be acknowledged that Nectarius did abrogate Auricular or private Confession as 't is evident he did from the attestation both of Socrates and Sozomen it would enforce them to grant that the Greek Church at that time held not Confession as the Latine Church now doth to be the part of a Sacrament instituted by our Saviour Jesus Christ which therefore the Church till the worlds end hath no power to alter See M r Hookers Eccles. Politie pag. 343 c. Edit Lond. 1666. i From this answer of Socrates's to Eudamon 't is apparent that Nectarius's abolition of the Penitentiary-Presbyter's Office displeased our Socrates Whence we may evidently conclude what ever Baronius and Petavius have said to the contrary at the places before quoted that our Socrates was no Novatianist For had he embraced that Heresie he would doubtless never have sound fault with that Sanction of Nectarius's whereby he abrogated the Penitentiary nor would he have doubted to pronounce these words concerning the advice Eudaemon suggested to Nectarius to wit whether it were usefull or hurtfull to the Church for the Novatians never admitted either of penitency or of the Penitentiary-Presbyter Besides Socrates in this place terms the assembly of the Homoöusians barely and simply The Church which he would questionless never have done had he been a follower of the Novatian Heresie Vales. * Ephes. 5. 11. * Or could comprehend in their opinion thereof * See Socrat book 4. chap. 9. book 5. chap. 10. †See Socrat book 4. chap. 9. ‖ Socrat. book 4. chap. 28. * That is the Eucharist †The Office of Presbyter * That is Marcianus * Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Angarum the reading must doubtless be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Sangarum so Epiphan Scholasticus and Nicephorus read it and the same reading occurs in Sozomen book 7. chap. 18. Vales. * Or Canon †That is Indifferent b This place is corrupted nor is this fault of a short standing For even in Epiphanius Scholasticus's age this mistake had crept into the copies of Secrates as 't is apparent from his Version For Epiphanius renders it thus Cum haec ab els tunc fuissetregular definita c. When this determination had at that time been made by them Sabbatius bound by his oath if at any time there hapned any discrepancy in the Paschal solemnity fasted by himself and by night celebrated the
most studiously read by those who have a mind to declaim From whence it appears that Eusebius in his exposition of the Scriptures has chiefly followed the Historicall and Literal sense but has not touched the Mystick and Allegoricall For the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends these senses Allegoria therefore differs from Theoria as a species does from the Genus Indeed Diodorus Bishop of Tarsus of whom we now speak had written a Book with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is what may be the difference between Theoria and Allegoria But I wonder at Jerome who says that Diodorus was instructed neither in Eloquence nor in the knowledge of humane Learning And yet Theodoret Histor. book 4. compares his eloquence to a most limpid River and Photius in his Bibliotheca does attest that in his discourses he was clear and perspicuous Vales. e That Chrysostome converst familiarly with Basilius 't is evident from Chrysostome's books de Sacerdotio But who that Basilius was concerning whom Chrysostome speaks in those books 't is uncertaine Socrates does in this place affirm that it was Basilius Magnus Photius in his Bibliotheca says it was Basilius Bishop of Seleucia Baronius at the year of Christ 382 does deservedly disprove both these opinions Chrysostome 't is certain does attest in the beginning of his book that himself and that Basilius concerning whom he there speaks had always the same masters Now Basilius Magnus learnt Rhetorick at Athens but Chysostome was Libanius's hearer at Antioch a long while after that If that were Basilius the Great whom Chrysostome affirms to have obtained the principall place amongst his own companions and friends doubtless some footsteps of his friendship would at this day be extant in Basilius's Epistles But amongst so many of his Epistles which have been preserved to our times there occurs not one written to our Johannes Wherefore I agree with Baronius who says that that Basilius who was companion to Chrysostome was Basilius Bishop of Raphanea or else Basilius Bishop of Byblus For both these persons were Chrysostomes contemporaries in regard they subscribed the Constantinopolitan Council Vales. f Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes made a Deacon c. In my judgment it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at that time made a Deacon c. For it follows but afterwards constituted Bishop of Caesarea in Cappadocia Epiphanius Scholasticus confirms our conjecture as 't is apparent from his Version for thus he renders it qui tunc à Meletio factus erat Diaconus who was then made Deacon by Meletius Further Amphilochius in his Life of Basilius the Great does relate that Basil was made Deacon by Meletius Bishop of Antioch But that book is stuft with fables and lies Doubtless in regard Basil the Great was by lawfull degrees promoted to be Reader and Presbyter at Caesarea as Gregorius Nazianzenus does attest in his Funerall Oration concerning the praises of the same Basilius 't is scarce credible that he should have been made Deacon any where else but at Caesarea Vales. g Nicephorus what Authour he follows I know not makes this Zeno Bishop of Gaza or Majuma But whereas Zeno was created Bishop of Majuma in the Reign of Theodosius as Sozomen relates book 5. chap. 8 he must necessarily be a different person from that Zeno who ordained Chrysostome Reader in regard Chrysostome was made a Reader in Valens Augustus's Reign about the year of our Lord 370. But Baronius at the year of Christ 382 says that this Zeno by whom Chrysostome was ordained a Reader of Antioch was Bishop of Tyre the same person who was present at the Constantinopolitan Councill and was then Meletius being absent his Deputy in the Church of Antioch In which thing I do readily assent to Baronius But whereas he repoves Socrates there for his saying that that Zeno was Bishop of Jerusalem therein the Cardinal is evidently mistaken For Socrates does not make Zeno Bishop of Jerusalem he only says that Zeno the Bishop returning from Jerusalem Ordained Chrysostome Reader of Antioch Now Zeno had made a journey to Jerusalem either on the account of prayer as it was the custom of those times or by reason of some Ecclesiastick affair But here arises a difficulty For if Zeno in his return from Jerusalem ordained Chrysostome Reader of Antioch the City of which he was Bishop must necessarily be farther remote from Jerusalem than Antioch was or at least it must lie at the side of Antioch Which cannot be said of the Cities Tyre and Gaza For both those are far nearer to Jerusalem than Antioch is Therefore this Zeno who ordained Chrysostome Reader of Antioch was Bishop of some other City In Basil the Great 's 69 th Epistle there is mention of one Zeno a Bishop who was present at the Antiochian-Council under Meletius but the name of his See is not set down I know Palladius in the Life of Chrysostome does relate that Chrysostome was ordained Reader by Meletius But this in my judgment is so to be understood that that may be said to have been done by Meletius which was performed by Zeno supplying his place Vales. * See Euseb Eccles. Hist. book 7. chap. 30. note q. †That is Meletius's party h This is the Evagrius of whom we have spoken at note b. in this chapter But what Socrates says to wit that Chrysostome was ordained Presbyter by Evagrius has but little of probability For if that be true which Socrates says I mean that Chrysostome after Meletius's death abstained from Paulinus's communion how can it be supposed that Chrysostome should admit of Evagrius's ordination who was successour to Panlinus It is better therefore to follow Palladius Simeon Metaphrastes and others who relate that Chrysostome was promoted to the Presbyterate by Flavianus the Bishop Vales. * Or Rectitude of Life ‖ Or simplicity or singleness * Bishoprick * Hatred †Or displease all men ‖ Or he chose to eat with no body * Or the first of the Eunuchs a From this place 't is apparent that the Bishops heretofore did not usually Preach to the people out of the Pulpit For this Socrates takes notice of as a thing singular in Chrysostome to wit that being about to make an Oration he went up into the Pulpit that he might be the easier heard by the people Most commonly the Bishops Preached standing on the steps of the Altar We are informed hereof from King Childerbert's Constitution which Sirmondus has recorded in his first Tome of the Councills of France pag. 300 but it is there imperfect We will make good one defect in it from the most ancient Corbeiensian Manuscript after this manner Qualiter in sacrilegos dei injuria vindicetur nostrum est pertractandum Et quia fides nostra ut verbo de altario sacerdote faciente quaecunque de Evangelio Prophetis vel Apostolo fuerit adnuntiatum in quantum Deus dat intellectum ad nos querimonia processi◠c.
The sense of these words which are very corrupt is this Because the Priests have complained whilest they make Sermons to the people that the Bansatrices what the import of that word is I cannot find walk through the fields and recall the people from the Church Therefore we command c. See Baronius at the year of Christ 407 number 17. Vales. * Or the Catalogue of Consuls b Hence 't is that in the Fasti of Prosperus Idatius and Cassiodorus this year has only Manlius Theodorus Consul Eutropius's name being expunged Concerning Eustropius's death consult Zofimus Vales. a In my judgment this place is thus to be mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and took care that such as were his Relations c. This our emendation is confirmed by Sozomen book 8. chap. 4. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he made his Relations centurions and tribunes Had Translatours consulted this passage in Sozomen they would have rendred Socrates's words here more happily Vales. * Or made an innovation * That is Gaïna b This passage is thus to be worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons whom he look't upon as hinderers of his designes So Nicephorus expresses it Moreover of these two persons Aurelianus bore the Consulate on this very year with Stilichon Saturninus had been consul long before with Merobaudes in the times of Theodosius Senior Concerning whose praises Themistius speaks at large in his Gratiarum Actio to Theodosius on account of the Peace made with the Goths and on account of the Consulate given to the said Saturninus Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making a feigned or disdainfull refusal * Constantinople c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a various manner we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 severall men and so Musculus seems to have read Vales. * Or a multitude d I doubt not but Socrates wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the men that guarded the Gates were slain not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the pulling down of the Gates For on the foregoing day those that guarded the Gates had been slain by Gaina's Souldiers as Socrates has related a little before Vales. e The true reading seems to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cursorily concerning Gaïna Vales. f Advocates were heretofore stiled Scholastici as we are informed from Justinian's 74 th and 76 th Novell The words of Macarius in his 15 th Homily are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He that desires to have a knowledge in Forensian Cases goes and learns the Abbreviatures And when he has been the first there he goes to the School of the Romans where he is the last of all Again when he comes to be the first there he departs to the School of the Pragmatici or Practicants where he is again the last of all and Arcarius or Novice Then when he is made a Scholasticus he is Novice and the last of all the Lawyers Again when he becomes the first there then he is made a President or Governour of a Province And when he is made a Governour he takes to himself an Assistant or Assessour See more in Franciscus Pithoeus's Glossary ad Novellas Juliani Antecessoris and in Meursius's Glossary in the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * In the year of Christ 401 See book 6. chap. 11. note c. * Or I look upon you in the same manner that I do behold the face of God a The passage in Origen wherein he disputes against those who affirmed God was endewed with an humane shape is extant in Theodoret in his Questions upon Genesis cap. 20 quoted from Origen's Comments upon Genesis Vales. b Johannes Launoius in his book concerning the true interpretation of the sixth Canon of the Nicene-Councill produces this passage in Socrates to prove that the Bishop of Alexandria ordained all the Bishops Presbyters and Deacons throughout all Egypt For he remarks that Theophilus did two things here First he made Dioscorus Bishop of Hermopolis then he ordained his two Brothers Clergy-men and joyned them to the same Dioscorus 'T was indeed Launoius's opinion that Ammonius and his brother were by Theophilus made Clergy-men of the Hermopolitane Church Which was also the Sentiment as I see of the Author of the Sacred Geography But in my judgment both these persons are mistaken For Theophilus made them not Clergy-men of the Hermopolitane-Church but kept them with himself and ordained them Clerks of his own that is of the Alexandrian Church This is attested by Socrates in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two more of them be entreated to continue with him Besides the following words in Socrates do more clearly evince this for Socrates adds that being made Stewards of the Church by Theophilus in the first place they were displeased because being ravished from the Solitude they had no further leisure to mind the Monastick Philosophy But at length when they discerned Theophilus's incredible Avarice and desire of riches and percelved themselves vitiated by conversing with him they requested a dismission from him From which words the proof is sufficient that they converst with Theophilus and being as it were his companions and domesticks had an insight into his Vices and Rapines For they were the oeconomi that is the Stewards of the Revenue of the Church Moreover these Learned men were imposed upon by Epiphanius Scholasticus's Version who has rendred this passage in Socrates thus Quamobrem Dioscorum violenter tractum c. Wherefore he took Dioscorus by force and made him Bishop of Hermopolis Two more of them be intreated to dwell with him and although a Bishop scarcely prevailed having ordained them he made them Stewards of the Church Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they refused I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then they refused Vales. * Or wound in * Or blasphemous †Or exercised in ‖ That is persons that affirmed God had an humane shape d Socrates conceals the true reason why those Monks termed The Long-Brethren were driven out of the Monasteries of Nitria by Theophilus For they were forced from thence because they were defenders of Origen whom together with his errours Theophilus had condemned in the Alexandrian Synod Socrates seems to have been imposed upon by some person that was an Origenist who favouring Ammonius and his Brethren had given Socrates a Narrative of that business otherwise than it really was Baronius not content to fix the Novatian Heresie upon our Socrates does openly call him an Origenist But we only say this that Socrates had this his relation from some one of Ammonius's friends I do not in the lest doubt but Theophilus out of a grudge and hatred towards Ammonius and his brethren made the Errours of Origen and the crime of Heresie his pretext only as he did afterwards frame the same calumny against John Chrystostome Vales. a So the holy Martyr Ignatius is usually stiled This term is differently accented in the Greek which makes
name of this City is more frequently inscribed on old Coyns Johannes Tristanus has produced a Coyn of the Emperour Caracalla's which has this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synnade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n. Yet 't is sometimes written with a single n. So it is in an old Coyn of the Emperour Nerva's in the reverse whereof Jupiter is engraven with this Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Coyn was in the Archives of that illustrious personage the Lord Bryennius concerning the meaning whereof when I was asked by the Learned Franciscus Ogerius to whom Patiâ—us had communicated that Coyn my answer was it was to be read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Synnadensians worshipped Jupiter under the name of Pandemos because having heretofore been gathered together out of many sorts of people in Greece by Acamas Theseus's son they inhabited the City Synnada Whence says Stephanus the City was so named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their dwelling together Further those people out of whom the Colony of the Synnadensians was first collected were of two sorts to wit the Macedonians and the Athenians or Ionians who were in Asia as the same Stephanus relates Whence we understand why in the Emperour Caracalla's Coyn which Johannes Tristanus has set forth the Synnadensians are termed Dorienses and Ionians For this is the inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Macedonians a Colony whereof Acamas brought thither were originally Dorienses But the Athenians who went thither with Acamas Theseus's son and the Colonies which Acamas is reported to have gathered out of Asia were Ionians so termed from Iön the Athenian Vales. b It is a famous question and usually disputed on both sides whether it be lawfull for Catholicks especially Bishops to persecute Hereticks In the determination whereof I am of opinion that a distinction is requisite For 't is certain that on account of amassing money together it is not lawfull for Catholicks to molest and vex Hereticks which thing Theodosius Bishop of Synnada at that time did Also to persecute them by criminall sentences and to thirst after their bloud is in like manner unlawfull as Idatius and some other Prelates of Spain did in their persecution of the Priscilianists To whose communion when S t Martin had for some time joyned himself he acknowledged that great detriment befell him from that thing as Sulpicius Severus does relate in his Life Notwithstanding it is and always was lawfull for Catholicks to implore the aid of Princes and Magistrates against Hereticks that they be restrained and kept within the bounds of duty least they should behave themselves insolently over the Catholicks or least they should insult over and scoff at the Catholick Religion S r Augustine confesses indeed that heretofore this was his Sentiment to wit that Hereticks were not to be molested and vexed by Catholicks but that they were to be invited by all instances of mansuetude and mildness But afterwards he altered his opinion being most certainly informed that the Laws of Princes made against Hereticks are usefull to Hereticks themselves in order to their conversion And he says this was acknowledged by the Donatists themselves who had afterwards returned to the Catholick Church For they affirmed that they had never returned to the Church but had always continued in their errour had they not been provoked and drawn as it were by those penalties and mulcts contained in the Imperial Laws There is a most elegant passage of Augustine's about this matter in his 48 th Epistle to Vincentius to which is to be added another passage of the same Authour in his first book against Gaudentius chap. 23. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is he drew and bound them as it were to Judges Tribunals Translatours thought these words were spoken concerning bonds as if Theodosius the Bishop had brought the Hereticks bound before the Judges In which sense Nicephorus also took this passage But Socrates's words will not bear this meaning Vales. d Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 madness Nicephorus and Christophorson read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Course device or purpose with which reading I am best pleased Vales. * Or when he had celebrated a prayer e We read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjustly agreeable to the reading in Epiphan Scholasticus and Nicephorus The other Reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to reason or unexpectedly Vales. * Troubled with the palsy * Book 5. chap. 21. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of many dangers †See Luke 22. 1. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I like not the Version of Langus and Christophorson who have rendred this place thus maledictus qui absque azimis pascha celebrat cursed is he who celebrates the Passover without unleavened bread In my judgement it must be rendred thus beyond or not on the days of unleavened bread For in the Greek it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports beyond out of or saving on Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Langus and Christophorson render thus cum ex anticipatâ opinione Festum Paschae celebraret when he celebrated the Paschall Festivall by an anticipated opinion I like Musculus's Version better who translates it thus per anticipationem celebraret he celebrated the Festivall by way of anticipation For Sabbatius celebrating the Paschall solemnity after the Jewish manner prevented the Christians and kept that Festivall before the Sunday If these words are thus to be understood it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates uses the same term a little lower in this Chapter where speaking concerning the same thing his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possest with a rude anticipate opinion Where notwithstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be taken for an anticipate opinion Vales. c I understand The Vigill of the Paschall Festivall Nor can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be any other then the Vigill of the Paschall Festivall For Sabbatius although he anticipated Easter and celebrated it with the Jews yet kept the Vigills on the Paschall Sabbath with the rest of the Christians with whom also he celebrated Easter-day in a dissembling and negligent manner as Socrates has related before in book 5. chap. 21. And thus this passage in Socrates was understood by Nicephorus whose words his Translatour hath not rendred well Nicephorus's words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which are to be translated thus But in regard they celebrated the solemn Vigill with a congruous worship meerly for fashions sake c. Moreover why Sabbatius although he followed the Jews in the observation of Easter notwithstanding would feign a celebration of Easter with the Christians this in my judgement is the reason because he feared the Laws of the Emperours who had made a Sanction that they should be accounted Hereticks who kept not Easter on one and the same day with all other Christians This
ex Deo non est Every spirit which confesses Jesus Christ is come in the flesh is of God and every spirit which separates Jesus is not of God In that Greek Copy therefore which the old Latine Translatour made use of it was written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every spirit which separates Jesus from God is not as Socrates attests it to have been written in the ancient Copies Notwithstanding Socrates seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words we have exprest in our Version For Socrates's following words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that some persons have depraved or corrupted this Epistle being desirous to separate the Manhood of Christ from his Deity or Man from God In the Alexandrian Copy the various readings whereof the English have given us this place in John is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And every spirit which confesses not Jesus is not of God Which comes nearer to the vulgar reading Vales. * Or Dispensation of man †Or To separate man from God e Socrates mistakes here and whilest he reproves Nestorius falls into the Errour of Eutyches who thought that after the Union there was not two but only one nature in Christ. Unless we should say that Socrates speaks concerning the persons not the Natures By this means Socrates might be excused if his words would admit of this sense 'T is certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which terms these words are spoken do altogether signifie Natures not persons Vales. * That is God with us †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nicephorus quotes these two Verses thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the latter verse would be written better thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Made up the Synod a Socrates mistakes at this place in attributing that to Nestorius which was done by John Bishop of Antioch Therefore Evagrius and who has followed him Nicephorus do deservedly reprehend our Socrates Now the business as we are informed from the Acts of the Ephesine Synod was transacted in this manner When Nestorius had been condemned and deposed by the holy Synod and the Letters of Deposition had been sent to him he sent forthwith a relation to the Emperour Theodosius wherein he complained of his Adversaries violence and that they would not expect the coming of the Eastern Bishops who 't was said would quickly be there This relation was subscribed by ten Bishops of Nestorius's party On the fifth day after comes John Bishop of Antioch with the Eastern Bishops Who having understood what had been done assembled together the Bishops as well the Eastern Prelates whom he had brought with him as those ten which as we have said had subscribed Nestorius's Relation and deposed the Bishops Cyrillus and Memnon At this Little Councill of Johannes's Nestorius himself was not persent because having been condemned by an Episcopall sentence he had not been restored by the determination of a Synod But the Bishops of his party whom the sentence of the Synod had in no wise touched were present Wherefore Socrates may be excused if we say that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not denote Nestorius himself but the Bishops who were of his party and had subscribed his Relation But in the other particulars Socrates is not to be excused Vales. * See chap. 26 and 27. †Or Elected ‖ Or City * Chap. 11. a This is the eighteenth Canon of the Synod at Antioch Socrates speaks of this Synod at book 2. chap. 8 and this very Canon occurs at pag. 447. Tom. 1. Edit Beveridge But Socrates is mistaken in thinking that the Bishops relled upon this Canon that they might exclude Proclus from the Constantinopolitan See 'T is true indeed that Proclus was one of their number who are meant in the foresaid Canon For after he had been ordained Bishop of Cyzicum by Sisinnius Patriarch of Constantinople he was not admitted by the Inhabitants of Cyzicum as Socrates has related before But the Bishops who were against Proclus's Election relied not upon this Canon but quoted the twenty first Canon which occurs at pag. 450 Tom. 1. Edit Bever of the same Synod in confirmation of their own opinion the Contents whereof are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A Bishop ought not in any wise to remove from one See to another neither rushing into it wholly on his own accord nor forcibly compelled by the people nor yet necessarily constrained by the Bishops but let him continue in that Church which God has at first allotted to him nor let him remove from thence agreeable to the Pristine determination made concerning this matter Our Socrates is therefore mistaken who has put the eighteenth Canon of the Antiochian Synod instead of the one and twentieth He is out in this also to wit in supposing that these words in the close of the eighteenth Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. do favour his own opinion Those words we have rendred thus Suscipere autem debet quicquid Provinciae Synodus de ejus negotio judicans constituerit But he ought to embrace whatever a Synod of the Province having had Cognizance of his Case shall think good to determine Socrates thought this to be the consequence of these words viz that if a Synod of the Province should think fit to translate the foresaid Bishop to some other See that Bishop ought to obey that determination But 't is plain that he is out in regard Translations of Bishops are expresly forbidden in the twenty first Canon Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words Dionysius Exiguus renders thus Quod visum fuerit judicando Decreverit shall by judging Decree what shall seem good The old Translatour also whose Version was heretofore in Henricus Memmius's Library and has lately been published at Paris renders it after this manner Sed spectare cum oportere quo usque Provinciae Synodus de eo quae eis videntur ordinet But he ought to expect till such time as a Synod of the Province shall determine concerning him what they think good Where you may remark by the by that the old Translatour in his Copy read not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect as neither did Socrates The same phrase occurs above in the Appendix to the sixth book where Johannes speaks to the Bishops thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have thus rendred into Latine Causam ad vos delatam perpendentes ipsi ac dijudicantes definite But 't is better to translate it thus quodcunque vobis visum fuerit c. Vales. Our English rendition of that place is this do you inquire into the Cause and make such a definitive determination as you shall think fit c Perigenes had been born and baptized at Corinth the Metropolis of Achaia having afterwards been made a Clergy-man he continued Presbyter of the same Church a long while with great integrity Afterwards when he had been promoted to the
it Cancellos Lattises which I can by no means approve of For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie Cancelli I would therefore rather render it Clatri In the Old Glosses Clatri are thus described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Squares that is cross-bars or lattised-barâ— or bars that are in windows But in the other Glosses Clatrare is expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 claudere to shut The originall therefore of the Greek and Latine word is the same Vales. e I am of the same opinion with Christophorson and S r Henry Savil who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verging or declining Notwithstanding Nicephorus defends the common reading to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering Moreover Nicephorus adds some words which are not at this day extant in our Evagrius The passage is thus worded in Nicephorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which place in Nicephorus Langus renders thus Porticibus ipsis subdiali quae dicta est aulae respondentes locumque volentibus dantes ut ex ipso templo extra rursùm ab exteriori templi parte in templum prospicere possint which clatri are answerable both to the Portico's themselves and also to the said open-Court and afford a place to those that are desirous of looking out from within the Church and again of looking into the Church from its outward part Whence Nicephorus had this I know not unless it were from Symeon Metaphrastes who had written the Life of Symeones the Stylite Nicephorus does indeed attest that he himself had read Metaphrastes's Life of Symeones And 't is not likely that Nicephorus should have added this of his own head Now for what reason these words were added I have as to me it seemeth apprehended To wit Metaphrastes or if you will Nicephorus himself thought that the women who were in no wise suffered to go into that sacred Edifice beheld that Star here mentioned from these windows But he is much mistaken as we shall declare by and by Vales. f Musculus renders this passage thus Cum universo collecto illic agrestium circa columnam saltantium populo Together with the whole multitude or people of the Country-men there gathered together dauncing round the Pillar Whom Christophorson has followed having expunged the Comma which is placed after the word together But this rendition is not to be born with For the Country-men were not the only persons then in the Church of Saint Symeon when this Star was seen by Evagrius But many Citizens were there also at that time of which number Evagrius was one Besides the people which Evagrius says were there gathered together at that time were in the Portico at the leâ—t hand of the Pillar But the Rusticks were in the Atrium or Open Court dauncing about the Pillar Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I think to be rightest In the Tellerian M. S. I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the accent being changed Vales. * A round ornament worn by Princes and Priests on their heads it was heretofore the dress of the Persian women h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instead of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gates Nicephorus made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Windows which was ill done as I have remarked above at note e. For the women could not see through the window in regard they the women were in the Porch but the windows were placed in the very top of the Portico's into which the women were forbid to come Johannes Langus therefore having followed our Evagrius has upon a good account corrected Nicephorus For thus he renders it Mulieres quoque sed extra templum ad postes stantes miraculum hoc spectant Janua enim una ex adverso stellae fulgentis locata est Women also but they stand without the Church at the gate do behold this Miracle For one of the gates is placed over against the shining Star Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Or melted his flesh ‖ Or Image a Nicephorus book 14. chap. 53 where he transcribes this passage of Evagrius words it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a contemplation upon God The same Reading I found in the Tellerian M. S. It may also be mended thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a divine contemplation In Robert Stephens's Edition the reading here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further there is an illustrious Elogy of this Isidorus Pelusiota extant in Ephremius Bishop of Antioch in his Epistle to Zenobius Scholasticuâ— which Photius records in his Bibliotheca Where he says that he was by birth an Alexandrian and venerable amongst the Arch-Bishops themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or these thing◠†Or with his own memory * Or exercised Philosophy b Or to count himself worthy of the Salutary Regeneration that is Baptisme As far as may be collected from these and the following words Evagrius seems to have thought that Synesius was baptized and promoted to the Episcopall dignity at one and the same time And yet that this is false Petavius proves by many arguments in his notes upon Synesius pag. 2 and 3. Notwithstanding Evagrius is followed by Photius in his Bibliotheca and by Nicephorus book 14. chap. 55. Although Nicephorus says not that Synesius had been baptized and ordained at one and the same time but that when Theophilus had prevailed with him to receive Christian-baptisme afterwards he endeavoured to perswade him to enter upon the Episcopall Function See Nicephorus's words at the book and chapter now cited Vales. c Many persons I perceive have perswaded themselves that when Synesius was elected Bishop by the Inhabitants of Ptolemâ—â—â— he wholly disbelâ—eved the Resurrection of Bodies Notwithstanding that this is not true Synesius himself attests in his 105 th Epistle which he wrote to his brother Euoptius who was then at Alexandria In that Letter he gives reasons why he could not undertake the Bishopricâ— offered to him One of which is The Resurrection of Bodies His Sentiment concerning which point he declares in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That much-spoken-of Resurrection I account a Sacred and Mysticall thing and am far from assenting to the opinions of the Vulgar Synesius therefore did not wholly deny the Resurrection of the dead but expounded it agreeable to the Platonicks and to Origen Baronius at the year of Christ 410 thinks that whatever is said by Synesius in this Epistle is not spoken seriously but feignedly and dissemblingly that he might decline the burthen of a Bishoprick But Petavius has deservedly found fault with this opinion of Baronius For he says that 't is much more likely that Synesius wrote these things to his brother in a manner agreeable to what he then thought But that having been afterwards instructed by Theophilus and other Prelates before he was made a Bishop he embraced a true opinion concerning the Resurrection Lucas Holstenius has
at that place of Theophanes the name Trocondus is likewise corrupted Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are transposed and are to be restored to their Pristine order in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Country of the Isaurians where he himself had been born which words of Evagrius Nicephorus has exprest thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And having gathered an Army fit for an Engagement he sent it to besiege Zeno at Seleucia in Isauria Which Country had given Zeno Birth and at that time â—id the Fugitive Vales. * Rejecting or abolishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without doubt it must be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Embassy therefore Which though it may seem a small and triviall emendation is yet altogether necessary In Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit or therefore Vales. ‖ Or To make use of his circular Syllables †Or Composure of which Letters say these words * Or God-loving * Or Conjunction or binding together †Or Salvation ‖ Or From hence * Or Ground and Firmament †Or Together with the Holy Spirit ‖ Or Hold obliege bind the Orthodox people in all God's most Holy Churches * Or Afterwards b There is indeed extant a Constitution of the Emperour Constantine's wherein the Dogmaticall Books of Arius are ordered to be burnt which Constitution occurs at pag. 221. of our Socrates Nevertheless the Emperour Basiliscus seems here to mean another Law which had been promulged by Constantine against all Hereticks in generall But that Law hath perished by the injury of time Yet part of it is still remaining in Eusebius in the Third Book of his Life of Constantine Chap. 64 and 66. But there are two Constitutions extant of Theodosius Junior's concerning the burning of Nestorius's books The former of which makes mention of the Law of Constantine of Blessed Memory against Arius's impious books Further these Constitutions of Theodosius occur in the third part of the Ephesine Councill Basiliscus had subjoyned these Laws of Theodosius to his own Circular Edict as 't is hereafter attested Vales. * Or Limits †Or Have made Sanctions concerning the c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place Nicephorus has rightly added two words in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I affirm that a third word is to be added thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terms is understood which occurs in the foregoing Clauses Vales. * Or Out of * Or Shown or declared d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c In Nicephorus 't is truer written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that we ought only to follow c. which reading Christophorson and S r Henry Savil have embraced A little after this where the reading before was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Boundary and Limit of the Faith from the Florent and Tellerian M. SS I have made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard it is c. as 't is in Nicephorus Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Tellerian M. S. and in Nicephorus I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the universall c. Vales. * Or Malevolence †Or Shall fall under Banishment c. ‖ Or Tares * Or The Fuller †See chap. 6. note a. * Or Tome a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does record which I admire Translatours perceived not Zacharias is understood who in his Ecclesiasticall History had recorded this Libell entire which the Bishops of Asia convened at Ephesus had sent to the Emperour Basilisous Vales. b Concerning this Ephesine Councill which was held in the times of the Emperour Basiliscus Baronius in his Annalls at the year of Christ 476 writes very slightly and negligently remarking this only that it was celebrated by the Eutychians But he mentions neither upon what account it was assembled nor what was transacted therein it is our office therefore by our care and diligence to supply what he has omitted After the Circular Letters sent forth by the Emperour Basiliscus against the Chalcedon-Councill Acacius Bishop of Constantinople the only person of the Patriarchs subject to the Eastern Empire refused subscribing to these Letters nor would ever endure to expunge the Chalcedon Synod out of the Ecclesiasticall Tables Moreover the Monks of Constantinople resolutely opposed Basiliscus Lastly the Constantinopolitane populacy began to be most grievously tumultuous threatning to fire the City and the Pallace if the Emperour should persist to put a force upon Acacius and the Catholicks Basiliscus terrified hereat flies from the Imperial City took from the Constantinopolitane Church their Rights and Priviledges and forbad the Senators to speak to or salute Acacius But afterwards when he heard that Zeno was on his return out of Isauria being stricken with fear he came into the Church together with his wife and children and excusing himself to Acacius and the Clergy of the Imperiall City restored their Rights to the Constantinopolitan Church and set forth his Anti-Circular that is Letters contrary to his Circular Letters thus Theodorus Lector informs us Book 1. The Eutychians therefore when they saw Acacius contend with so much fierceness for the confirmation of the Chalcedon Synod and that not only the Monasteries but the people also of the Imperial City and other Priests every where were excited by Acacius against Basiliscus convened a Councill of Bishops of their own party in the City Ephesus in which Councill they condemned and deposed both Acacius and some other Bishops who embraced the same Sentiments with him and then they entreated the Emperour Basiliscus that he would persist in his former opinion and would not promulge a Constitution Contrary to his own Circular Letters In the same Synod Paulus is ordained Bishop of Ephesus by the Bishops of the same Province and the Patriarchicall priviledge is restored to the Ephesine See as our Evagrius relates in the sixth chapter of this book Further this Ephesine Councill was held on the year of Christ 477 after the Consulate of Basiliscus and Armatus Which I gather from hence because this Synod was assembled a little before Basiliscus promulged his Anti-Circular Letters Now Basiliscus published those Letters on that year I have mentioned when he understood that Zeno was returning out of Isauria with an Army as I have observed above out of Theodorus Lector Indeed the Asian Bishops seem to intimate this in their Letter to Basiliscus in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be pleased therefore to publish nothing contrary to your Divine Circular Letters Moreover Timotheus Aelurus seems to have presided at this Councill For he came to Ephesus in the Reign of Basiliscus and seated Paulus in his Episcopal Chair as Evagrius relates from Zacharias Nor is it likely that Acacius Patriarch of Constantinople should have been deposed by any other person than the Alexandrian Bishop who held the dignity of
Emperour Basiliscus's Circular Letters the Chalcedon-Synod had been wholly abrogated the priviledges of the Constantinopolitan See which had been established in that Councill seemed to have been taken away by that same Sanction By which thing Acacius was chiefly moved and used his utmost endeavour that the Emperour Basiliscus should revoak his own Constitution Besides in the Ephesine Synod the Patriarchicall priviledge had been restored to the See of Ephesus by Timotheus Aelurus as we have seen before Which having been done the Asian Dioecesis the ordinations whereof had been given to the Bishop of Constantinople by the Decree of the Chaltedon-Synod was taken away from that See There was therefore need of a new Constitution whereby its Rights and Priviledges might be restored to the Constantinopolitane See This therefore the Emperour Basiliscus now performs by the publication of these his Anti-Circular-Letters Theodorus Lector does likewise attest the same in his first Book Collectan about the close thereof Vales. * Or It has been dubious a The Greeks who delight much in Epithets are wont to grace each Saint with proper and peculiar Titles Thus they commonly term Thecla the Apostle and Proto-Martyr They call her an Apostle because like an Apostle she had preacht the Faith of Christ in many places and they style her Proto-Martyr in regard as Stephen was the first Martyr of Christ amongst men so was she the first amongst women as Basilius Seleuciensis does attest in his first book concerning the Life and Miracles of the blessed Thecla She is called Thecla by way of contraction instead of Theoclia For thus the same Basilius does frequently term her Vales. * Or Excellency †Or being about to die b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With Evagrius agrees Malchus in the first book of his Byzantine History and Candidus Isaurus in the second book of his Histories both which Authours relate that Basiliscus was killed by the sword But the other Historians tell us that he dyed by hunger and cold together with his wife and children This disagreement of Writers in reference to Basiliscus's death is taken notice of by Theophanes in his Chronicon pag. 107. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also the name of this Station is written in Nicephorus But Cedrenus and Theophanes term it Cucusus Marcellinus and the Authour of the Alexandrian Chronicle call it Leminis and Limnae a Castrum or Castle of Cappadocia into which Basiliscus was thrust together with his wife and children and the gate of one of the Towers wherein he was inclosed being stop't up he perished there by hunger and cold Vales. * Or force a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson and S r Henry Savil have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst you without any thing of sense Nicephorus 't is certain confirms the vulgar reading viz. amongst us But in the next words which follow it ought to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your place instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our place Johannes Langus perceived this before us who has rendred this passage transcribed out of Evagrius thus Rectè sanè ad nos venit qui locum etiam vestrum obtinebit He hath indeed come rightly unto us who shall also possess your place By which words the Bishops of Asia mean the Legate which Acacius Bishop of Constantinople had sent to them to wit a Presbyter or a Deacon of the Constantinopolitane Church But if any one had rather with Christophorson read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst you we must understand it of the Legate which the Bishops of Asia had sent to Acacius that he might present the Libell of satisfaction to him And this I think is truer Vales. b Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our doubtless it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your as the reading is in Nicephorus From whom an amendment must be made a little after this thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by dividing the words which were erroneously made one word Each emendation is confirmed by the Tellerian Manuscript Vales. a After Peirus Fullo Johannes Apamenus was Bishop of Antioch He being ejected after 3 months Stephanus was put into his place as Theophanes relates in his Cronicon page 107 to which Writer agrees Gelasius in Gestis de nomine Acacii and Liberatus in his Breviary chap. 18. Pope Felix has mentioned the same Johannes in the Sentence of Condemnation which he dictated against Acacius and in the Epistle which in the name of the Roman Synod he wrote to all the Presbyters and Archimandrites in Constantinople and Bithynia Vales. * Or enter the Inn or house of all men †Or forbad a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Bishops of Alexandria elect c. I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so reade the whole clause thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereupon those of Alexandria by their own authority elect Petrus surnamed Mongus Bishop and I am of opinion that Evagrius wrote thus 'T is certain these words o◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be spoken of the Suffragan Bishops Besides Petrus Mongus was ordained but by one Bishop as 't is related in Gestis de nomine Acacii and in Acacius's Epistle to Pope Simplicius Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punished For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies mulctare to punish Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports Punishment as Suidas attests But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the reading in Robert Stephen's Edition signifies quite another thing Nicephorus having found this fault in his Copy expunged the Preposition and worded this place of Evagrius thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is He punished those who had elected Petrus Mongus Bishop with a capitall punishment And yet Evagrius does not say so For the relates that Mongus himself was condemned by Zeno not the Bishops who had chosen Mongus 'T is apparent therefore that Nicephorus had read thus in our Evagrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore Zeno punished those with death and that he understood it as spoken of the Hereticall Bishops who had elected Mongus Doubtless the Bishops who had chosen Mongus deserved a sorer punishment than Mongus himself who was elected by them For they had done that on their own authority without the Emperours advice and direction whenas it had been customary by reason of the largness of the City Alexandria that the Bishop thereof should not be elected unless the Emperour's mind were first known Besides they had presumed to elect another Bishop when the See was not void but whilst Timotheus Salophaciolus as yet survived Whereupon the Seditions and Divisions which seemed to have been extinguished by the death of Timotheus Aelurus were rekindled For these reasons those Bishops were to be punished with a capitall punishment rather than Mongus Nevertheless in my judgment neither is true For Mongus was punished only with banishment But the Bishops who had ordained him are ordered
the year after the Consulate of Basiliscus and Armatus One Johannes whom Petrus had ordained Bishop of Apamia invaded his See as I observed before at chap. 10 note a. He having been Ejected an Oriental Synod ordained Stephanus as Theophanes tells us in his Chronicon This Stephanus when he had governed the See of Antioch about a years space was most barbarously murdered by Hereticks in the Church on the year of Christ 479 after the Consulate of the most famous Illus as Baronius has rightly observed from Pope Simplicius's Epistles Zeno being highly incensed on account of this murther sent some persons to Antioch who might revenge this Fact and punish the Authours of the Sedition Moreover to avoid Tumults he commanded Acacius Bishop of Constantinople to ordain a Bishop of Antioch in the Imperial City And this thing done on account of preserving the Ecclesiastick Peace as well the Emperour as Acacius excused to Pope Simplicius promising that in future the ordination of the Prelate of Antioch should be made by the Comprovinciall Bishops according to the Prescripts of the Canons Stephanus Junior therefore is ordained by Acacius and after he had sate three years Calendion is created Bishop in his stead by an Orientall Synod in the Consulate of Trocundus and Severinus on the year of Christ 482 as Baronius has learnedly observed from Pope Simplicius's Epistle Theophanes does indeed affirm that Calendion was ordained by Acacius at Constantinople by the Emperour Zeno's order Theophanes's opinion seems to be confirmed by Candidus in the third book of his History whose words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in like manner as the Emperour Zeno when the impious Petrus disturbed the Churches of the East sent Calendion to be Consecrated Bishop of Antioch Besides in the Gesta de nomine Acacii 't is in express words written that Calendion was ordained by Acacius Bishop of Constantinople Simplicius also affirms the same in the cited Epistle if we weigh his words more attentively For what else is the meaning of these words Antiocheni exordium Sacerdotis quâ ratione serius fuerit Indicatum quamvis minimè nos latere potuerit tamen ipse vel Synodus ejus indicavit Quod sicut non optavimus fieri ita faciles excusationi quam necessitas fecit extitimus quia quod voluntarium non est non potest vocari in reatum c. For what guilt what necessity was to be excused before Simplicius unless Acacius had ordained Calendion at Constantinople contrary to the Ecclesiastick Laws But now what the same Theophanes adds concerning Johannes Codonatus who was ordained Bishop by the Antiochians knowing nothing of the Ordination made at Constantinople and whom Calendion afterwards removed to the See of Tyre I fear Theophanes is mistaken herein For not Calendion but Acacius removed Johannes to the See of Tyre as 't is attested by Pope Felix in the Libell of Condemnation of Acacius and by Gelasius and Liberatus Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also sent Synodical Letters to Petrus Bishop of Alexandria Thus Nicephorus read and yet Christophorson and S r Henry Savil at the Margin of his Copy mend it very simply thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Proterius For Proterius was dead long before this 'T is manifest from Pope Gelasius's Epistles that Petrus Fullo held communion with Petrus Mongus Vales. f To wit with Petrus Mongus For with him after the Ejection of Johannes Tabennesiota Acacius held communion and received from and sent to him Synodicall Letters as Liberatus informs us But Acacius never held communion with Petrus Fullo yea he was wont to boast that he had never been joyned in communion with him whereas yet by this that he communicated with Petrus Mongus who maintained a communion with Petrus Fullo Acacius himself also might hold communion with Fullo as Pope Gelasius says in his Epistle to the Orientalls which was first published by Jacobus Syrmondus Vales. g Evagrius gives no reason why these men separated themselves from the communion of Petrus Mongus Besides Liberatus in his Breviary chap. 18 does relate this matter very obscurely in these words Igitur Petrus Mongus ab Abbote Ammone Johanne Episcopo Magileos c. Therefore Petrus Mongus having undergone Wars from the Abbot Ammon and Johannes the Bishop of Magilis and from the Abbots of the Monks of the Lower Egypt and a Sedition having been raised against him in the Cathedral Caesarea as 't is called or as 't is reported anathematized the Chalcedon Synod and Pope Leo's Tome And these things he did after he had written to Acacius and Simplicius that he held communion with them and with the Holy Synod And these matters having been in this manner performed some persons departed from Petrus's communion and declared them to the Roman Bishop at Rome Which words in themselves obscure enough are in my judgment to be explained thus Petrus Mongus after he had been restored to the Alexandrian See upon Johannes's Ejection at first used dissimulation and sent Synodicall Letters to Acacius and Simplicius wherein he affirmed that he held communion with the Synod of Chalcedon He also admitted those to communion who were of Timotheus Salophaciolus's party as Liberatus attests But afterwards when he had been vexed by the Eutyohian Monks on account of this dissimulation he anathematized the Chalcedon-Synod publickly in the Church Vales. * Or wrote h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been written in my judgment it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been done And so Nicephorus read book 16. chap. 13. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have mended this place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard he was a person that could cloath himself in any dress partly from Nicephorus and partly by the authority of the Florentine and Tellerian M. SS Further concerning this wavering and fraudulent humour of Petrus's we have the attestation of Liberatus in these words Sed permansit Petrus in Episcopatu c. But Peter continued in his Bishoprick and wrote to Acaciâ—s that he was a Communicator of or held Communion with the Sinod and deceived the Alexandrians because he would not communicate with the Synod so that some Ecclesiasticks who were his Communicators some Monks and Laicks perceiving his Fallaciousness separated themselves from his communion And holding separate assemblies would not endure to communicate with his name Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must doubtless be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those great Labours Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Tellerian Manuscript and in Nicephorus Vales. c Mongus says this Crime was objected against him that he had removed the Reliques of Timotheus Salophaciolus into another place But he neither excuses that Fact nor denies it resting satisfied only in saying this that that Fact was impious in the presence of God and men For humane Laws do severely
second plate against the Tria Capitula Vales. * Or Simplicity †Or Opinions i These words are taken out of the Emperour Justinian's Letter to the Fifth Constantinopolitane Synod part of which Letter is recorded by Cedrenus in his Chronicon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is In regard therefore it has been told us that there are certain Monks at Jerusalem who were followers of Pythagoras Plato and Origen We were of opinion that care ought to be taken and enquiry made about these persons least by their Paganish or Graecian and Manichaean errour they should perfectly ruine many persons The same occurs in the Emperour Justinian's Letter to Menas concerning the Errours of Grigen Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot approve of Christophorson's translation who turns these words thus Qui animum nobilitatis antiquae participem tenes who possess a mind partaker of Ancient Nobility Johannes Langus and Musculus have rendred it better Langus in this manner Qui animum obtines caelestis participem generositatis who have a mind partaker of a celestial generosity And Musculus thus Animum supernae nobilitatis sortite Christianissime Imperator You who have gotten a mind of Supernall Nobility Most Christian Emperour Vales. * Or Chapters l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus 't is written truer thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor am I of opinion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Greek word To my best remembrance I have noted the same fault some where before this But the place comes not at present into my mind Vales. m As far as may be gathered from these words of Evagrius this Theodorus the Cappadocian was one of the Monks of the New Laura which was near the City Jerusalem This therefore is the Theodorus follower of Nonnus the Origenist who being afterward made Bishop of Caesarea in Cappadocia openly undertook the patronage of the Origenists as Cyrillus Scythopolitanus relates in the Life of Saint Saba Further whereas this Theodorus Bishop of Caesarea in Cappadocia acted the chief parts as I may say in the Fifth Constantinopolitane Synod as may be seen from its Acts how is he now accused in the same Synod as an Origenist We may therefore not without Cause conjecture that these things which Evagrius Theophanes and Cedrenus say were done in the Fifth Synod against Origen were long after that Synod added to it on account of the likeness of their Subject but were not done in that Synod So also the Acts of the Fifth Constantinopolitane Synod under Menas against Anthimus and Zoaras were wont to be joyned to this Fifth Oecumenicall Synod as Photius attests in his Bibliotheca The same thing may also be proved by what Evagrius subjoyns For he says that many impious expressions gathered out of the Books of Evagrius Didymus and Theodorus Mopsuestenus were related to that Synod Now if these things had been done in the Fifth Constantinopolitane Synod as Evagrius says it would have been altogether superfluous and unusefull to repeat those expressions of Theodorus which had so often been rekoned up and condemned in the abovesaid Synod My Sentiment therefore is that these things were acted against Origen in another Constantinopolitane Synod on the year of Christ 538 then when certain Monks of Jerusalem who were favoured by Pelagius a Deacon of the Roman Church and by Menas Bishop of Constantinople presented a Libell to Justinian containing certain Heads collected out of Origen's Books and requesting of the Emperour that those Heads might be condemned as Liberatus tells us chap. 23. of his Breviary See Baronius at the year of Christ 538. Moreover our conjecture is fully confirmed by what Evagrius writes a little before this viz. that into those things done against Origen was inserted the Emperour Justinian's Letter to Pope Vigilius concerning the errours of Origen These matters therefore were not transacted in the Fifth Constantinopolitane Synod on the year of Christ 553. For on that year Vigilius was at Constantinople nor was there any need that Justinian should treat with him by Letters Wherefore these things were done against Origen long before to wit then when Justinian having received the Libell of those Palestine Monks wrote a Letter to Menas Bishop of Constantinople concerning the errours of Origen giving him order that when he had assembled the Bishops that were present in the Imperial City and the Abbots of Monasteries he should condemn those errours This Letter of Justinian's is extant in Greek and Latine published at the end of the Fifth Constantinopolitane Synod In a place altogether forreign and unfit For it belongs not to the Fifth Constantinopolitane Synod which was celebrated on the year of Christ 553 but to another Constantinopolitane Synod which by the Emperour Justinian's order had been convened on the year of Christ 538. Therefore Baronius has rightly placed that Letter of Justinian at that year I have mentioned Now at the close of his Letter Justinian affirms in express words that he had also written a Letter to Vigilius Bishop of Rome upon the same Subject For thus he says Haec porro eadem Scripsimus non modo ad Sanctitatem tuam Moreover we have written the very same things not only to your Sanctity but to the most Holy and most Blessed Vigilius also Pope and Patriarch of the Seniour Rome and to all the other most Holy Bishops and Patriarchs of Alexandria Theopolis and Jerusalem that they might both take care of this matter and also that these things may come to an end Lastly those Anathematisms which Nicephorus says were thrown against Origen's opinions in the Fifth Constantinopolitane Synod occur in the self same words in Justinian's Letter to Menas which was written long before the Fifth Synod on the year of Christ 538 as Baronius informs us from Liberatus The same also may be proved from the Letter which Gregory the Great wrote to the Four Patriarchs in the beginning of his Episcopate For although he does expresly profess in that Letter that with Veneration he gives Reception to the Fifth Constantinopolitane Synod in which Letter some writings of Ibas Theodorus and Theodoret are condemned yet he says not one word concerning Origen's condemnation Which certainly he would not have omitted if Origen had been condemned in that Synod Vales. n These things are written carelessly enough by Evagrius who has disguised the Cause of Eutychius's deposition least he should in any wise offend the Memory of the Emperour Justinian If any one be desirous of reading a compleat Narrative of this matter 't is extant in Surius in the Life of the Blessed Patriarch Eutychius elegantly written by his disciple Eustathius and in Nicephorus Book 17 Chap. 29. Baronius says that was done on the year of Christ 564 which was the Emperour Justinian's last year Vales. o This is Johannes Scholasticus who has a Collection of Canons Extant Victor Thunonensis in his Chronicon gives us this account of his ordination Anno 39. Imperii sui Justinianus Eutychium Constantinopolitanum
of the Heathens See chap. 43 note b. But Christophorson renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeterea besides as if it 't were the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which manner Eusebius expresses himself at chap. 43. Vales. Valesius renders it in the same manner with Christophorson * Or Remeasurings †The punishment allotted him was as we are told to starve in the midst of plenty a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these words an Asterisk is to be placed For there is an imperfection which nevertheless may be made up from book 10. chap. 8. in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declining from the way of sober reason In the Fuk. Turneb and Savil. Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. b He means Galerius Maximianus who was the first Authour and Ringleader of the Christians Persecution as Euscbius relates in book 8. of his Eccles. History Cedrenus writes that on the eighteenth year of Diocletian Maximianus had raised a Persecution against the Christians by the perswasion of one Theotecnus an Impostour Who having forged Acts of Pilate stuft with impiety against Christ Galerius made an establishment by an Edict that Masters should give them to their Schollars to be learned by heart But any one may perceive that Cedrenus is out here who attributes that to Galerius Maximianus which was performed long after by Maximinus This is an usuall mistake amongst the Greeks to confound Maximianus with Maximinus Vales. * Or Deadly a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Praeposition must be expunged Further this person termed the Latter is Maximinus Tyrant of the East Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Or Searing-Irons †Or Hope * Or Invented †Or Of universall providence * Or Figure * Or Wrote * See Euseb Eccles. Hist. book 9. chap 10 note a. †Or Adhered to or closed with those very Actions or persons * Or Rebells against God †Or By the treachery of his Governours in each Province a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from book 10. chap. 8. of his Eccles. History where these passages occur almost word for word Further 't is strange that Eusebius should have made no mention either in his Ecclesiastick History or in these books of Basileus Bishop of the Amasâ—ni which Prelate nevertheless as all Greek Writers do agree was slain by Licinius's order But Philostorgius in the first book of his Eccles. History writes in express words that Basileus Bishop of Amasca in Pontus was present at the Nicaene Councill Further the Nicaene Councill as 't is manifest amongst all men was convened the year after Licinius's deposition Besides Athanasius in his first Oration against the Arians where he makes mention of the eminent Bishops who were either present with him at the Nicaene Councill or had approved of his opinion together with others names Basileus Bishop of Pontus Nor does he style him Martyr although he there terms Hosius Confessour The Acts also of Basileus which are extant in Metaphrastes seem to me foolish and fabulous And most of the passages which occur at the beginning of them are word for word taken out of Eusebius But that little story concerning the Virgin Glaphyra was in my judgment framed by some idle people Vales. * Or Siege a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuk Manuscript and in S r Henry Savils Copy 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in book 10. chap. 8. of his Eccles. History 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Constantine †Or Account ‖ Or Defence a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In book 10. chap. 9. whence this passage is transcribed instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clemency only which seems truer I had also rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless the Dative case may be taken for the Ablative put absolute Vales. * Or usuall †Or The signs or Marks of his good hope in God by the c. * Or Priests a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He alludes to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guards of his Body As therefore the Emperours had always some Souldiers with them to guard their bodies so Constantine would have some Bishops who were the guards of his soul as 't were always present with him Further after the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be placed a point from the King 's and Fuketian Manuscripts which Chistophorson perceived not But in the Fuketian Turneb and Savil. Copies 't is truer written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he carried along with him A little after in the Fuketian Manuscript the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was informed that Constantine c. which is truer in my judgment Vales. The reading in Robert Stephens is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he himself Although our Manuscript Copies have no alteration here save that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Fuketian Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in the old sheets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must I think be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom he thought c. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without controversie In the Fuketian Savil. and Turneb Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without contradiction Vales. e It must as it seems be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So this whole place is to be restored In the Fuketian Manuscript 't is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the best reading and we have therefore followed it in our Version Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these words these following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are wanting in the Kings Manuscript and are added in the margin in a very modern hand If I may have leave to conjecture I think it should be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Interpreters of Dreams and Aruspices or Sacrificers affirmed the like was c. Turnebus in his Copy had mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Augures In the Fuketian and Savil. Copies 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Moreover the Interpreters of Dreams predicted c. Vales. †Or Sacrifices g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Manuscript this place is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He proceeded forth with great confidence pitching his Camp as well as 't was possible Which reading and punctation displeases not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies castrametari to pitch a Camp or lodge an Army Vales. * Or The War a It was the usage of the Heathens to light Tapers before the Statues of their Gods as may be observed from the 22 book of Amm. Marcellinus pag. 226 of Valesius's Edition
and after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a midle distinction is set in all our Manuscript Copies Vales. a At these words I began a new chapter having followed the authority of the Kings and Fuketian Copy whereto agree the Old Sheets Vales. * Or Discourse of wisedom b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Severall senses may be given of this passage For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken for modesty and a courteous behaviour supposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made use of instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be meant concerning them who were not the â—minentest persons amongst the Bishops for learning and sanctity of life but did not come much behind them So the Ancients termed those Medios Principes ac duces middle Princes or Commanders who were neither the best nor the worst but were in a middle place between both Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be said of them who deserved to be praised on both accounts to wit for their Learning and Sanctity So Sozomen has expounded this place of Eusebius in his first book chap. 17. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Some excelled in understanding and eloquence and were eminent both for their knowledge in the sacred Scriptures and for other learning also others were famous for their integrity and virtue of life others were well approved of on both accounts Those whom Eusebius terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are by Sozomen stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well approved of on both accounts Epiphanius Scholasticus in the second book of his Tripartite History chapter 1 renders this place of Eusebius thus Ministrorum verò dei alii sapientiae sermone fulgebant alii continentiâ vitae patientiâ coruscabant alii verò medio modo horum virtutibus ornabantur but of the Ministers of God some shined with the discourse of wisdom others glistered with continency of life and patience but othersome were in a middle manner adorned with the virtues of these Vales. †Or Course a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every person as Christophorson seems to have read To whom nevertheless I can't assent as to his having thought that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I doubt not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the determination which word precedes immediately is to be understood For 't is â—â—â—er Greek as I take it to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian and Savilian Copies 't is plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whoever that person was that composed the Greek contents of the chapters he took these words as meant of the Pallace and Christophorson has followed him in that Sozomen likewise book 1. chap. 19. and Theodoret book 1. chap. 7. do write that the Nicene Synod was held in the Pallace where the Emperour Constantine ordered Seats and Benches to be prepared for the Bishops Nicephorus also book 8. hath written out the words of Theodoret. But with the favour of so many and such great men be it spoken 't is in no wise likely that the Nicene Synod should have been held in the Pallace These persons were deceived as it seems by the ambiguous word here made use of by Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this term is promiscuously used as well for the Pallace of the Emperour as for a Church 'T is certain Eusebius in the Tenth Book of his Eccles. History terms a Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed much would be detracted from the authority of that Councill should we believe it to have been held in the Emperour's Pallace Besides Eusebius himself does most apparently contradict this Opinion For above at chapter 7 he writes thus in express words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And one sacred Oratory enlarged as 't were by God himself included at the same time within its walls Syrians and Cilicians c. What can be more manifest than these words Is it not most evidently declared by this passage that the Nicene Synod was held in the Church For Eusebius affirms that all the Bishops were contained within the compass of one Church Moreover the words which Eusebius subjoyns in this chapter in my judgment do sufficiently shew this For he writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the very middlemost Edifice of the Pallace which Edifice in greatness seemed to exceed all others Eusebius says that that House was the greatest and largest of all Houses in any place But this can't be said of the Pallace of the City Nicaea For although we grant there was a Pallace in that City questionless that could not be the greatest of all the Pallaces every where For the Pallaces at Rome and Millaine were far greater Nor do I doubt but the Pallace at Nicomedia was far larger and richer than that at Nicaea in regard Nicomedia had been the Seat and Habitation of the Emperours from the times of Diocletian Some one will perhaps answer that Eusebius does not say that that middle Edifice of the Nicene Pallace or Church in largeness exceeded all the Buildings of the whole world but only that it was greater than the other Edifices of that Pallace or Church For so Eusebius expresses himself hereafter at book 4. chap. 66. where he describes Constantine's Funeral Indeed I could willingly grant that this is the meaning of Eusebius's words But yet it follows not from hence that the Nicene Pallace is meant by Eusebius For as well in Churches as in Pallaces the middlemost Edifice was the largest and most capacious as 't is manifest from Eusebius in his description of the Church of Tyre All things therefore being accurately weighed this is my Sentiment that the Bishops met first in the Church and treated there many days concerning the opinion of Arius and the Rule of faith but that at length on the day appointed for finishing the business they came together into the Pallace that they might declare their Opinion before the Emperour and might put an end to the Contention And thus all manner of difficulty is taken away Indeed Eusebius does plainly confirm that which I have said For he says that the Bishops on the day appointed whereon an end was to be put to the Controversies came all into the Pallace And the Emperour going forth immediately to the Synod all things says he were established in his presence From which words it plainly appears that Eusebius does here speak concerning the last day of the Councill or the last Session after the matter had been before discussed and sifted in many Sessions of the Bishops For so many and such great matters as were negotiated in that Synod could not be examined and determined in one days space The same also had been done before in the Antiochian Synod against Paul of Samosata as Eusebius informs us
in the Seventh Book of his Ecclesiastick History Vales. * House Room or Building * Or Those only of his faithfull friends c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning this signe whereby the Emperour 's coming was declared Corìppus speaks in these words Praenuntius ante Signa dedit cursor positâ de more Lucernâ Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders it per medium consessum intrat enters through the midst of the assembly sitting together He might better have rendred it went thorow the middle space which was between the two ranks of the persons sitting That 's the import of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go between two So below at chap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. thorow the midst of whom the men of God without fear passed c. Vales. * Or Fiery †Or The motion of his walking †Or Meekness or modesty ‖ Or First beginning or head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he has rendred it thus Primùm in medio conventu erectus constitit in the first place he stood upright in the middle of the Convention Vales. ‖ Or Small a Sozomen attests book 1. chap. 19. that he who had the first place on the right side and who in the name of the whole Councill made a speech to the Emperour was Eusebius Pamphilus And so 't is written in the Title of this chapter But Theodoret book 1. chap. 7. of his History says this Oration was not made by Eusebius but by Eustathius Bishop of Antioch Baronius has followed Theodoret's opinion whom any one from his writings will easily find to have been of a mind full of anger and hatred against our Eusebius But The Authour of the Tripartite History book 2. chap. 5. where he writes out Theodoret's words says that after Eustathius Bishop of Antioch Eusebius Bishop of Caesarea made a speech likewise concerning the praises of the Emperour Which nevertheless occurs not now in the Greek Copies of Theodoret so that it necessarily follows either that Epiphanius Scholasticus had procured more perfect Copies of Theodoret or else that he added this of his own head as 't is sometimes his usage Of this nature is that which we have noted above concerning the Bishop of the Imperial City whom Socrates from Eusebius relates not to have been present at the Nicene Synod where Epiphanius Scholasticus by a notorius mistake has added the name of Alexander when as he ought rather to have said Metrophanes But to return to our business there are those who write that that honour was conferred neither on Eustathius nor Eusebius but on Alexander Bishop of Alexandria that in the name of the Councill he should make a speech to the Emperour Nicetas in his Thesaurus Orthodoxae fidei book 5. chap. 7. affirms this in these words Eusebius de Vitâ Constantini Libro 3. se primum verba in Synodo fecisse testatur c. Eusebius in his third book concerning the Life of Constantine attests that be made the first speech in the Synod But if we believe Theodoret Eustathius was the first c. But as Theodorus Mopsuestenus writes that honour was frcely conferred on Alexander the Pontif of Alexandria But in such a diversity of Writers I should more willingly close with that opinion which affirms that the first Course of speaking was by the Synod conferred on Eusebius First of all because without controversie Eusebius was the Learnedest and most eloquent person amongst them Secondly he himself does plainly attest this at the beginning of this work in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We our selves also by a Panegyrick spoken in his Vicennalia have lately Venerated the same glorious Conquerour environed with a Synod of Gods Sacred Ministers See the Preface to the first Book note a. Vales. †The Emperour * Or End †Or See ‖ Or Ruine our goods a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Portesius Christophorson and the French Translatour have omitted this word notwithstanding that therein lyes the whole Emphasis and force of the sentence For to this word the following period is referred Take heed says he least after the destruction of their Tyranny who brought a War against God the Devill by some other way should again expose our Religion to reproaches and calumâ—ies By another way therefore is meant intestine dissensions See the following words Vales. * Or Invest with b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written as I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was of opinion that nothing remained to me And a little after with Turnebus and Gruterus I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But when I had received information of your c. Vales. †Or Report ‖ Or Mixâ— together c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has rendred it ill à Deo impetrare by request to obtain of God when as he ought to have rendred it Praedicare to Preach For in this sense Eusebius is wont to use this word as 't is apparent from innumerable passages in his Eccles. History for instance book 4. chap. 15. In the Fuketian and Savil. Copies the reading is bad thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy this whole place is written far otherwise thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. refuse not in future to take away the occasions of dissent amongst you dissolve every knot c. And so S r Henry Savil and Christophorson found it in their Copies Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade with Christophorson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve But the common reading may stand provided after the words Saviour of us all a Colon be placed as S r Henry Savil hath noted at the margin of his Copy and so 't is poynted in the Kings Copy Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Socrates book 1. chap. 8. and in Nicephorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intent But Gelazius Cyzizenus chap. 28. has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most intent With Socrates agrees the Fuketian Copy and the Kings Sheets Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Socrates Gelasius and Nicephorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Kings Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Exposition a That is the draught of the Creed the Canons and the Synodick Letter For all these were confirmed by the Subscriptions of every one of the Bishops They who besides these three think that the Acts of the Nicene Synod were put into writing are very much mistaken For Eusebius says in express words that nothing was committed to writing except those matters which had been Decreed by the common consent of the Councill and he affirms that those things were confirmed by the Subscriptions of all Indeed Baronius at the year of Christ 325. chap. 62. says that the Acts were written by the Nicene Synod
may not without reason wonder why Eusebius should say it was a thing unheard-of by all ages that a City addicted to the superstitious worship of Daemons should receive a Church and a Bishop For that had hapned to other Cities also at that time But perhaps Eusebius means that this was a thing new and unheard-of that a Church of God had been built in that City wherein as yet there was no Christians but all persons equally adored Idols This Church therefore was built by Constantine at Heliopolis in hope rather than for necessity to wit that he might invite all the Citizens to the profession of the Christian Religion A little after the reading in the Fuketian Manuscripts is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truer than in the ordinary Editions where 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Philip. 1. 18. †Or Wearied out with ‖ Or Encompassed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Socrates book 1. chap. 24. But this whole place is thus to be restored from the Fuketian Savil. and Turnebian Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the people c as we have rendred it Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders it ill Milites praesidiarios the Souldiers in Garrison For the Milites Praesidiarii were in Castles not in Cities I suppose therefore that those Souldiers are meant who had performed their service in the wars as likewise the Officials of the Comes of the East and of the Consularis of Syria Vales. c He means Eustathius Bishop of Antioch as 't is apparent from the Contents of this chapter Whom when the Eusebians that is the party of Eusebius Bishop of Nicomedia had by fraud and calumny ejected out of his own See a great tumult was raised at Antioch This hapned on the year of Christ 329 as may apparently be gathered from Philostorgius's second Book or on the year 330 as Theodoret seems to assert book 2. chap. 31. For he writes that Meletius was translated to the See of Antioch thirty years after Eustathius's Deposition Now 't is manifest that Meletius was translated to Antioch on the year of Christ 360. Wherefore I can't assent to the most illustrious Cardinal Baronius who being always angry with our Eusebius whilst he refuses to follow his account hath confounded all things For he says that this Tumult hapned at Antioch on the year of Christ 324 that is on the very year before the Nicene Synod then when Eustathius was created Bishop of Antioch whereas Socrates Sozomen and Theodoret do attest that this Tumult had hapned at the deposition of this Eustathius But Baronius proves by most evident arguments as he himself supposes that Eustathius was ejected out of the See of Antioch not under the Reign of the Emperour Constantine but in that of Constantius Let us see therefore with what arguments he endeavours to make this out In the first place he cites a passage out of Athanasius's Epistle ad solitarios about the beginning Fuit says he quidam Eustathius Episcopus Antiochiae c. There was one Eustathius Bishop of Antioch a person famous for consession c. whom the men of the Arian Opinion had accused to Constantius by a forged calumny in such a manner as if he had been contumelious towards the Emperours Mother But I affirm that in this passage of Athanasius instead of Constantius Constantine is to be written Which emendation is confirmed by those words immediately added concerning the Emperour's Mother For he means Helena who about this time had come into the East For these words can't in any wise be meant of Fausia who had been put to death above twenty years before if we follow Baronius's computation But the passage of Saint Jerom out of his book de Scriptoribus Ecclesiasticis makes little for Baronius in regard in the Old Editions as also in that of Lyons which I have 't is plainly written sub Constantino Principe missus est in exilium was sent into Exile under the Emperour Constantine Wherefore I had rather follow Eusebius here than Baronius Nor do I see how so great stirs could have been made at the Creation of Eustathius of which stirs there is mention in the Emperour Constantine's Letter that to appease them a Comes was to be sent and so many Letters written by the Emperour Besides Constantine says in his Letter that he had publickly heard him who had been the Authour of that whole Sedition to wit Eustathius whom he had ordered to come to Court and had banisht him into Thracia And this Athanasius in his before-mentioned Letter accounts as the first Exploit of the Arians which thing is to be remarked For this was done before the Synod of Tyre which was convened against Athanasius that is before the year of Christ 334. Athanasius therefore does right in beginning the History of the War which the Arians brought upon the Catholick Church from Eustathius's deposition as from the first Exploit of the Arians which having succeeded according to their wish they thought that all other matters would in future be ready and easie Further Baronius's Opinion is refuted as well from what we have said above as from this because Flaccillus who after Paulinus and Eulalius succeeded Eustatbius is mentioned amongst those Bishops present at the Synod at Tyre by Athanasius in his Apology to the Emperour Constantius as Jacobus Gothofredus has well observed in his Dissertation◠on the second book of Philostorgius Vales. †Or Accused d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Christophorson seems to have read and we have rendred it accordingly Vales. * Or To the prudence and wisedom of the world †Or By the Law ‖ Or Have made use of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place is corrupted the meaning of it I have pick't out as well as I could And in the first place I think it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wonder not therefore Then a little after write thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom one as the reading is in the excellent Fuketian Copy whereto S r Henry Savil's and Turnebus's book do in part agree Vales. * Or An occasion of salvation b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these words Scaliger and others have inserted these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I found written also in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 's book But I can't approve of this their conjecture For what should the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be I had much rather read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than with a joy c. For Constantine says that it does not become Christians to grieve at the Blessings of others and to draw away the Bishops of neighbouring Cities from their own Churches because they may be eminent for knowledge and virtue For the Antiochians would have done that who after they had deposed Eustatbius requested that Eusebius Bishop of Caesarea might be made their Prelate In the Fuketian
Copy after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a point set at the top Then the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nor is it otherwise in Turnebus's Copy S r Henry Savil had mended it thus at the margin of his Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which reading whether it proceeded from conjecture or was taken out of some Manuscript Copy I can't approve of Indeed I had rather reade thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the meaning may be the same with that which I have set above Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson did not rightly understand this place For Constantine means that earnestness or vehemency of their minds wherewith the Antiochians had purposed to procure Eusebius to be their Bishop As a little afterwards by the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means the Judgment wherewith they had elected the same person I read therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and because 't is our desire that your judgment c as the reading is in the Fuketian and Turneb Copies Vales. †Or A more beautifull direction ‖ Or Discourse d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Old Sheets of the King's Library the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which pleases me mightily But the Fuk. Savil and Turneb Copies give us another reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vov earnestly hastning to In the Fuketian Copy I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vov 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It might also be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vov who am raised Vales. * Or The better †Or Image ‖ Or Sins f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A most elegant sentence which Christophorson understood not Indeed to me says Constantine he seems to have conquered Victory her self who is earnestly studious of Peace Therefore after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or endeavour in our Version a point must be placed as 't is in the Kings and Fuketian Copy and in the Old Sheets Vales. * Or More earnestly strives for Peace * Or Weakened g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is every one should be contented with their own Limits For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Boundary or Limit of grounds whence those Writers are termed Gâ—omatici who have written concerning the Boundaries of fields After the same way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is promiscuously taken amongst Graecians as well for a Sentence as a Limit For as a Limit does bound Fields so does a Sentence terminate strifes and controversies Further in my judgment it should be writen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although in the Fuketian and Turneb Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor enjoy all their domestick c. Vales. †Or Proposed ‖ Eusebius * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valesius renders it neither roughness nor violence †Or Are to be accounted of equal price so Valesius h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to another injury It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the injury of others 'T is not becoming says Constantine that a deliberation of this nature about the choosing a Bishop into Eustathius's place should bring an injury upon others Nor ought ye to spoil other Churches A little after I am of the same opinion with Scaliger and Christophorson who have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so I found it written in the Fuk. and Savil. Copies and in the Old Sheets Vales. In Robert Stephens 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is whether they be inhabitants of a lesser City such as is Caesarea or of a greater City of which sort is Antioch All says he as well the Citizens of smaller as of greater Cities are equal with God Wherefore lesser Towns are not to be deprived of their Bishops Constantine had said the same a little before namely that Ecclesiastick Honours are all equal and are to be accounted of equal value Vales. * Decrees †Or Law k These words may be referred to the preceding period And so after the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full point is to be set and the place rendred thus So that some persons as to what relates to the Common Faith are in no wise inferiour to others if we should plainly speak the truth Wherefore this is not to detain a man but to take him away by force c. And thus this place is pointed in the Old Sheets Vales. * Or Multitudes †Or Nature ‖ Or Ingenuity l From these words it may be gathered that our Eusebius had come to Antioch together with the rest of the Bishops who in a Synod had condemned Eustathius Bishop of Antioch and that the Antiochians after Eustathius's deposition had a mind to keep him with them This is what Constantine has said above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is not a detention but rather the taking away of a man by violence Theodorei tells us the same book 1. chap. 22. Vales. * Or Probity m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consider is to be understood in common But if any one has a mind to defend the common reading I shall not much resist him Vales. †Or Unjust n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from the comparing of several persons together It would doubtless be better to read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from the collision of many men sparks and flames are usually raised The Fuketian Copy hath at length confirmed our conjecture to us wherein I found it plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Knocking or beating together o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders this place thus Ex quâ— portu sordibus seditionis praeteritae ejectis pacato mentis statu concordiam in earum locum inducite Out of which port having ejected the filth of your past Sedition in place thereof do you bring in Concord with a calm temper of mind But in this Version there are many things which I can't approve of For first I am not pleased with his making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mean the filth of Sedition In my judgment Constantine seems to hint at that cause on account whereof Eustathius had been deposed to wit the debauching of a certain woman concerning which whoredome consult Theodoret book 1. chap. 21. The same thing is likewise intimated by Constantine a little after this where he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is For whatever could any way defile the vessel is drawn out by the Pump as ' t were At which place nevertheless Christophorson does again render it the filth of Sedition But how filth can be a term properly used in reference to Sedition I can't indeed perceive But no body can doubt but it may be
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
the opinion which he had invented and consent to their sentiments But he accepted not of that proposition but challenged them to dispute A day therefore being set by the Emperours own appointment the Bishops there present met and also not a few of the Senatorian Order whom the Emperour commanded to be present at the dispute In their presence Basilius who at that time presided over the Church at Ancyra opposed Photinus the Notaries taking their words in writing There was a very great contest on both sides during their dispute wherein Photinus being vanquished was condemned Spending the residue of his life in exile he wrote a Book in both Languages for he was not unskilled in the Latine tongue He wrote also against all Heresies asserting his own opinion only Let thus much be said concerning Photinus Moreover you must know that the Bishops convened at Sirmium were afterwards displeased with that Draught of the Creed published by them in Latine For it seemed to them after its publication to contain many contradictions Wherefore they earnestly endeavoured to get it out of their hands who had transcribed it But in regard many hid it the Emperour by his Edicts ordered that all the Copies of it should be diligently searched for and gathered up threatning to punish those that should be found concealing of it But his menaces were unable to suppress it when once published in regard it had fallen into many mens hands Thus far concerning this CHAP. XXXI Concerning Hosius Bishop of Corduba BUt in regard we have mentioned Hosius the Spaniard as being against his will present at Sirmium we must say something very briefly concerning him For a little before this person had been sent into Banishment by the fraudulent practises of the Arians But then through the earnest desire of those convened at Sirmium the Emperour sent for him being desirous either to perswade or else by force to compell him to give consent with those Bishops present there For if this could be accomplished an evident testimony would seem to be given to their Faith For this reason therefore he was present as I said being necessitated thereto against his will But when he refused to give his consent they inflicted stripes and tortures upon the old man Upon which account he was necessitated both to consent to and subscribe those expositions of the Faith then published Such was the conclusion of affaires at that time transacted at Sirmium Moreover the Emperour Constantius continued at Sirmium expecting the event of the War against Magnentius CHAP. XXXII Concerning the overthrow of Magnentius the Tyrant IN the interim Magnentius having possessed himself of the Imperial City Rome slew many of the Senatorian Order and destroyed several of the Populace But as soon as Constantius's Commanders having got together a body of Romans marched out against him he left Rome and went into the Gallia's Where there hapned continual engagements and sometimes one side sometimes the other got the better But in fine Magnentius having been worsted about Mursa which is a Fort of the Gallia's was Besieged there In which Fort such a miraculous accident as this is said to have hapned Magnentius attempting to encourage his Souldiers disheartned at their overthrow ascended a lofty tribunal His men desirous to receive him with the shouts and acclamations usually given to the Emperours contrary to their intent diverted them to Constantius For by a general consent they all cried out not Magnentius but Constantius Augustus Magnentius looking upon this to be an Omen of his imminent Ruine departed immediately out of the Garrison and fled to the further parts of the Gallia's Constantius's Commanders followed him with a very close pursuit Whereupon there hapned another Engagement at a place called The Mountain Seleucus wherein Magnentius being totally Routed fled alone to Lyons a City of Gallia three days journey distant from the Fort at Mursa Magnentius having got into Lyons in the first place killed his own mother Then he slew his brother whom he had created Caesar and at last laid violent hands upon himself This was done in the sixth Consulate of Constantius and in Constantius Gallus's second Consulate about the fifteenth of the month August Not long after another of Magnentius's brothers his name Decentius finished his own life by hanging of himself Such was Magnentius his exit But the publick affairs of the Empire returned not to a perfect degree of tranquillity For soon after this another Tyrant arose by name Silvanus But Constantius's Commanders quickly destroyed him whilst he was making disturbances in the Gallia's CHAP. XXXIII Concerning the Jews inhabiting Dio-Caesarea in Palestine AT the same time also that these things hapned there arose another intestine War in the East For the Jews who inhabited Dio-Caesarea in Palestine took Arms against the Romans and overran and destroyed the adjacent places But Gallus who was also named Constantius whom the Emperour having created him Caesar had sent into the East sent an Army against them and Routed them And by his order their City Dio-Caesarea was totally destroyed CHAP. XXXIV Concerning Gallus Caesar. GAllus having done this was unable with moderation to bear his prosperous success but immediately attempted to raise innovations against him by whom he had been created Caesar and he himself was also resolved to play the Tyrant â—ut whereas his design was soon discovered by Constantius For Gallus had upon his own authority ordered Domitianus at that time Praefect of the Praetorium in the East and Magnus the Quaestor to be slain because they had acquainted the Emperour with his design Constantius highly incensed thereat sent for Gallus to him He being in a very great fear went unwillingly When he arrived in the Western parts and was come as far as the Island Flanona Constantius ordered he should be slain Not long after he created Julianus Gallus's Brother Caesar and sent him against the Barbarians in Gallia Moreover Gallus called also Constantius was slain in the seventh Consulate of the Emperour Constantius when he himself was Consul the third time On the year following in the Consulate of Arbetion and Lollianus Julianus was created Caesar on the sixth of the month November Concerning Julianus we shall make a further mention in our following book But Constantius having got rid of his present mischiefs and disquietudes bent his mind again to an Ecclesiastick War For going from Sirmium to the Imperial City Rome he again summoned a Synod of Bishops and ordered some of the Eastern Bishops to hasten into Italy and at the same time commanded the Western Bishops to meet there also But in the interim that they were making preparation to go into Italy this accident hapned Julius Bishop of Rome died having Presided over the Church there fifteen years Liberius succeeded him in his Bishoprick CHAP. XXXV Concerning Aëtius the Syrian Eunomius's Master AT Antioch in Syria there arose another Arch Heretick Aëtius surnamed Atheus
mention of the accusations against Athanasius This desire and resolution of theirs was assisted by Ursacius and Valens who at the beginning had been defenders of Arius's opinion but afterwards they publickly consented to the term Homoöusios by their Libel given in to the Bishop of Rome as we said before For these persons always inclined to the strongest side They were assisted by Germinius Auxentius Demophilus and Caius When therefore some were ready to propose one thing in the congress of Bishops then present and some another Ursacius and Valens said that all Forms of the Creed heretofore published were to be accounted null and void and that that last draught was to be admitted and approved of which they had a little before published in their convention at Sirmium Having said this they caused a paper which they had in their hands to be read wherein was contained another Form of the Creed which they had drawn up before at Sirmium but concealed it there as I said before which they then made publick at Ariminum This Creed was translated out of Latine into Greek the contents thereof are these This Catholick Creed was published in the presence of our Lord Constantius in the Consulate of the most Eminent Flavius Eusebius and Hypatius at Sirmium on the eleventh of the Kalends of June We believe in one only and true God the Father Almighty Creatour and Framer of all things And in one only begotten Son of God who was begotten of God without passion before all Ages and before every beginning and before all time conceivable in the mind and before every comprehensible notion by whom the Ages were framed and all things were made Who was begotten the only begotten of the Father the only of the only God of God like to the Father who begat him according to the Scriptures Whose Generation no person knoweth but only the Father who begat him We know that this only begotten Son of God by his Father's appointment came down from heaven in order to the abolishing of sin and was born of the Virgin Mary and conversed with the Disciples and fulfilled every dispensation according to his Fathers will and was crucified and died and descended into the Infernal parts and set in order what was to be done there At the sight of whom the doorkeepers of hell trembled He arose again on the third day and conversed with his Disciples and after the completion of fourty days he ascended into the heavens and sits at the right hand of his Father And he shall come in the last day in his Fathers Glory and render to every man according to his works And we believe in the holy Ghost whom the only begotten Son of God Jesus Christ himself promised to send as a Comforter to mankind according as it is written I go away to my Father and I will pray my Father and he shall send you another Comforter the spirit of truth He shall receive of mine and shall teach you and bring all things to your remembrance But for the term Ousia in regard it has been used by the Fathers in a more plain and ordinary sense and being not understood by the people gives an offence to many in as much as it is not contained in the Scriptures we thought good to have it wholly removed and in future to make no mention at all of this term Ousia when God is spoken of in regard the saecred Scriptures have no where mentioned the substance of the Father and of the Son But we do assert that the Son is in all things like the Father as the sacred Scriptures do affirm and teach After the reading of this paper those who were displeased with the contents thereof rose up and said we came not hither because we wanted a Creed For we keep that entire which we have received from our Ancestours But we are met that if any innovation hath hapned concerning it we might repress it If therefore what hath been recited doth contain nothing of novelty in it do you now openly Anathematize the Arian Heresie in such sort as the ancient Rule of the Church hath rejected other Heresies as being blasphemous For it has been made manifest to the whole world that Arius's impious opinion hath been the occasion of those tumults and disturbances which have hapned in the Church untill this present time This proposall being not admitted of by Ursacius Valens Germinius Auxentius Demophilus and Caius wholly rent in sunder the Church For these persons adhered to what had been recited in the Synod of Ariminum But the others did again confirm the Nicene Creed Moreover they derided the inscription prefixt before the Creed which had been read And especially Athanasius in the Epistle he sent to his acquaintance where he writes word for word thus For what was wanting to the Doctrine of the Catholick Church as concerning piety that disquisitions should now be made about the Faith and that they should prefix the Consulate of the present times before that Draught of the Creed forsooth which they have published For Ursacius Valens and Germinius have done that which never was done or so much as ever heard of amongst Christians For having composed such a form of the Creed as they were willing to admit of they prefixt before it the Consulate the month and the day of the present year in order to their making it manifest to all prudent persons that their Faith had not its beginning before but now under the Reign of Constantius For they have written all things with a respect had to their own Heresie Besideâ— pretending to write concerning the Lord they name another to be their Lord to wit Constantius For he it was who influenced and authorized their impiety And they who deny the Son to be Eternal have stiled him Eternal Emperour such bitter enemies are they against Christ by reason of their impiety But perhaps the holy Prophets specifying of the time wherein they prophesied gave them an occasion of assigning the Consulate Now should they be so audacious as to assert this they would most egregiously betray their own ignorance For the prophesies of thâ—se holy persons do indeed contain a mention of the times Isaiah and Hosea lived in the days of Uzziah Jotham Ahaz and Hezekiah Jeremiah in the days of Josiah Ezekiel and Daniel flourish't under Cyrus and Darius And others prophesied in other times but they did not then lay the foundations of Religion For that was in being before their times and always was even before the foundation of the world God having prepared it for us by Christ. Nor did they thereby manifest the times of their own Faith For even before those times they themselves were believers But the times which they mention were the times of the Promise which God made by them Now the chief and principal head of the Promise was concerning our Saviours Advent And by way of Appendix those
Apollinaris as Rufinus and Christophorson supposed Vales. p This was a great man amongst the Montanists who boasted himself to be a Confessour and a Martyr and was so audacious as like an Apostle to write a general Epistle to the Churches in recommendation of this New Prophecy Apollonius speaks much concerning this man in the following chapter Vales. a In the foregoing chapter we observed that the name Miltiades was put for Alcibiades On the contrary here Alcibiades is crept into the Text of Eusebius instead of Miltiades In Nicephorus t is Miltiades but neither he nor Christophorson understood this place Vales. b Rufinus and Baronius were mistaken in that they supposed these following words were taken out of Miltiades's book For this nameless Authour quotes nothing out of Miltiades's book but onely out of the Cataphrygians answer to Miltiades's book which thing translatours understood not Now the meaning of this place is this there is a great difference between the true Prophets and the false For the true Prophets who were filled with the spirit of God did foretell things future in a quiet and serene temper of mind But the false Prophets as was Montanus uttered what they said in a raging and mad temper of mind Indeed this was the chief objection of the Ecclesiasticks against the Montanists who boasted they were inspired with a Prophetick spirit because they Prophecied in an extasie But we read that no Prophet either under the Old or New Testament did ever Prophecy in an extasie Therefore Miltiades wrote a book against them which was thus entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Prophet ought not to speak in an extasie of mind See Epiphanius advers Haeres Montanist chap. 2. 4 and Chrysostom Homil. 29. on the 1 Epist. Corinth Vales. c Jerom Refinus and other Translatours thought Miltiades dedicated his Apology to the Roman Emperours called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But because at that time there was onely one Roman Emperour to wit Commodus I judge the Governours of Provinces are here rather meant For the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does commonly signifie the Presidents of Provinces To these therefore Miltiades dedicated his Apology as did Tertullian afterwards who calls this Miltiades the Rhetorician of the Churches Vales. a Montanus instituted three â—ents every year and besides them two weeks of abstinence wherein nothing but dry meats were to be eaten So Tertullian in his book de jejuniis and Jerom in his Epistle to Mercella Apollonius objects here against Montanus his instituting fasts by a Law not that 't is a fault to observe fasts or as if 't were not lawfull for some in the Church to proclaim fasts for the Apostle S t John appointed a three days fast â—t Ephesus before he betook himself to the writing his Gospel But Montanus had no power to proclaim a fast being an Heretick an excommunicated person and no Presbyter Apollonius therefore does deservedly blame him because of his own head not by Apostolick tradition he instituted fasts Vales. b In the Maz. Med. Fuk. M. SS and in Nicephorus this woman is called Prisca which is confirmed by Rufinus Tertullian and Firmilianus Robert Stephens calls her Priscilla Vales. c The Montanists covered their avarice under the pretext of Religion and specious term of Oblations as Apollonius says a little before in this chapter Vales. d Christophorson thought the Cross was meant here but doubtless Apollonius means bonds which Themison could not endure for Christs sake For that which he calls the sign of confession here in the next words he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonds Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original At Athens there was an house so called behind the Temple of Minerva Polias wherein the publick treasury was laid So says Harpocration on that word In all the Temples there was such a place as Varro asserts B. 4. But here this term must mean the publick Registry where the publick Records are kept Vales. * Mat. 10. 9 10. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term which Rufinus translates an Apostate Vales. * He means Montanus g The Greeks call that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latines term crines tingere seu rutilare to die or make the hair red To doe which they made use of ashes which had been put into lye as Varro says See Hesychius in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * That is a kind of colouring stuff which is used to make the eye-brows black h I perceive now why Eusebius places Apollonius after the Authour without a name of whom he spake in the foregoing Chapter For because that anonymous authour says he wrote his books fourteen years after the death of Montanus and Maximilla and in regard Apollonius does here say Montanus broacht his new Prophecy 40 years before he wrote therefore Eusebius supposed Apollonius to be a later writer than that anonymous Authour In which as I judge he is much out For Apollonius wrote his book whilest Montanus and his mad Prophetesses Priscilla and Maximilla were yet alive which appears from these passages Let the Prophetess answer us concerning Alexander who terms himself a Martyr with whom she feasts c and again And yet the Prophet does pretend himself ignorant of this man whom he has converst with for many years Eusebius quotes in this Chapter Apollonius therefore does not say 40 years were past from the death of Montanus when he wrote this book but onely that Montanus had set a broach his false Prophecy 40 years before he went about to write this book against him Let us suppose therefore Montanus to be thirty years old when he set up to be a Prophet he could not be above 70 years old when Apollonius wrote his book against him Neither had he Maximilla and Priscilla for his companions as soon as ever he began his heresie but as I judge they were ensnared by him a long while after Vales. a Eusebius in his 6 th B. cha 12. calls these men Pontius and Caricus Jerom in Catalogo calls them Carinus and Pontius Vales. b So the Ancients termed the prophesie of Montanus and his associates as may be seen from Tertullian de Jejuniis Jerom in Catalogo Firmilian in his Epistle to Cyprian and the old Authour quoted by our Eusebius chap. 16. of this B. Vales. c The reading of the Maz. Med. Fuk. and Savill M. SS agrees with our translation to wit by all the Brotherhood in the world The Kings M. S. and Robert Stephens read it thus by all the Brotherhood in Christ over the whole world Vales. d Debeltum or Develtum a Colony in Thracia is mentioned by Geographers and in the old Coyns which John Tristan put forth Anchialus also hereafter named is a City of Thracia sufficiently known But why should the subscriptions of the Bishops of Thracia be put to the Epistle of Serapion Bishop of Antioch If I may make a conjecture I
mistake But from the Acts of the Chalcedon Councill it is easie to confute this Rendition For Thalassius being questioned by the Judges makes this answer only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is all power and authority was not in me For although Juvenalis and Thalassius were ordered by the Emperour Theodosius to preside at the second Ephesine Synod together with Dioscorus notwithstanding in reallity all the power was in Dioscorus's hands Further the Judges condemned the Answer of Dioscorus Juvenalis and Thalassius in these words In a matter of â—aith this defence is not to be admitted Vales. h I agree with Christophorson and S r Henry Savill who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was sent for mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made a complaint Which fault I found to have been frequently committed in the Manuscript copies Vales. * Or expression i This place must be corrected from the first Action of the Chalcedon Synod pag. 142. Where after the Sentence of condemnation pronounc't by Dioscorus against Flavianus and Eusebius when Flavianus had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I refuse you Hilarius Deacon of the Church of Rome said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is contradicted Which words are written out from the Acts of the second Ephesine Synod Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 't is also written in Nicephorus But in the Acts of the Chalcedon Synod 't is written far otherwise to wit after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is in this very hour Dioscours hath deposed in this very hour let him be deposed Which reading I approve of as being the better But as this place of Evagrius is to be corrected from the Acts of the Chalcedon-Councill so on the other hand the Acts of the Chalcedon-Councill are to be amended from our Evagrius For instead of these words which follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy Lord do Thou revenge him it must in the Chalcedon-Acts be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Flavianus hath been deposed by Dioscorus Holy Lord do Thou revenge him Orthodox Emperour c. as it is in Evagrius and Nicephorus and â—o the old Translatour of the Chalcedon-Councill seems to have read for he renders it thus Sancte domine tu illum vindica Catholice Imperator Tu illum vindica Holy Lord do Thou revenge him Catholick Emperour do you revenge him From which Version we conclude that these words Flavianus hath been deposed by Dioscorus ought necessarily to precede Otherwise whither should these words do Thou revenge him be referred Vales. l Some body may make a query here what Patriarch is to be understood at this place My affirmation is that Anatolius Bishop of Constantinople is meant Further two things are remarkable here The first is that the orientall Bishops wish many years not to their own Patriarch but to another Secondly that they term the Bishop of Constantinople simple and absolutely The Patriarch to wit giving him this honour on account of the prerogative of his See For in the Constantinopolitane Synod the second place was assigned to the See of Constantinople Vales. m From the Actâ— of the Chalcedon-Councill pag. 152. where this Interlocution of the Judges is recorded Instead of Armenia it must be made Ancyra Vales. n Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall from in the First Action of the Chalcedon-Councill pag. 152 it is truer written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lie under For 't is referred to what went before to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very same punishment and the same herewith is the reading in the fourth chapter of this book where this Interlocution of the Judges occurs entire In the fourth Action of the Chalcedon Synod pag. 217 the reading indeed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but there is a word added in the foregoing clause in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjected to the same punishment If we should retain the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being estranged from which follow would be superfluous Indeed these two last mentioned words are wanting in the Tellerian and Florentine M. SS and in Nicephorus Vales. * Or set forth o In the excellent Florent M. S. these words at Constantinople are wanting nor do they occur in the Acts of the Chalcedon-Councill as may be seen at pag. 152 Edit Bin Vales. p In the third Action of the Chalcedon-Synod only the Bishops met nor were there any of the Secular Judges or Senators present in the Councill For in that Session the Faith was to be treated of which that they should declare and set forth the Bishops had before been invited by the most glorious Judges But the Bishops for a long while refused to do that saying that the Draught of the Nicene Creed was sufficient which had been confirmed by the Constantinopolitane and first Ephesine Synod Nevertheless at length they had yielded to the Judges request and promised they would do it Further where the Faith is treated of the Secular Judges have nothing to do In the Third Action therefore wherein the Faith was to be treated of no Secular Judges were present It is further to be remarked that at this place Evagrius hath omitted the transactions of the Second Action Evagrius therefore seems to have taken the Third Action for the Second Which is confirmed by the Acts of this very Synod pag. 177 where that seems to be the Second Meeting or Action which now is the Third Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Langus and Christophorson have rendred it Boethus as if that were a proper name But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the name of an Office For the Princeps officii magistri officiorum was so termed who was of the Schole or Body of The Agenteâ— in Rebus as we are informed from the Notitia Imperii Romani Farther this Assistant of the Master of the Offices was by his proper name called Eleusinius as 't is recorded in the Third Action of the Chalcedon Synod Vales. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Acts of the Chalcedon Councill instead of these words 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the old Translatour hath rendred thus Et câ—rta locuti sunt quae in exceptis habeo And they have spoken some words which I have in my Excepta that is in my account taken thereof in writing 'T is certain Himerius was a Notary and a Reader sent by the Councill together with the Bishops to Dioscorus that he might take those things in writing which should be said on both sides for that was the Office of Notaries The Bishops as often as they went to a Synod were wont to carry each his Notary along with them who were to take the matters transacted in the Synod in writing to the end that after the ending of the Synod each Bishop might carry a copy of the Acts into his own Country Further I approve highly of the old Translatour's rendring 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 excepta Whence I am of opinion that Origen's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought in Latine to be termed Excepta I know indeed that Origen's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are by Rufinus and Jerome commonly termed Excerpta Excerptions but my Sentiment is that 't is corruptly written in regard they ought rather to be termed Excepta Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valesius renders it thus Canonicum constitutum esse judicium that a Canonicall Judicatory was constituted s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He answered in Robert Stephens's Edition the reading is Eustathius answered In Valesius's Versiâ—n 't is respondit Pergamius Pergamius answered * Or had judged †Or business ‖ Or concerning the same matter * Or made use of outcries t I am of the same opinion with Learned men who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lent exaction by conjecture as I think For our Copies have no alteration here Yet the Tellerian Manuscript which I procured opportunely whilest our Edition was in the press has it plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. u Nicephorus has inserted some words here thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he asked the Bishops Vales. * Or made himself obnoxious to †Or pronounced Sentence * Dioscorus's †Dioscorus vv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same is the reading also in Nicephorus But in the Chalcedon Acts and in the fourth chapter of this book where this sentence of condemnation occurs it is more truly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was our design But by transposing the prepositions I had rather write it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. we had considered in relation to c. which writing is far more elegant Vales. * Or second * These Legates of the Romish-See I suppose point at that expression used by our Saviour to Peter recorded Matth. 16. 18. As a Comment on which Text take these words of Saint Cyprian in his book de Unitate Ecclesiae termed also Tractatus de Simplicitate Prelatorum pag. 113. Edit Bafil 1558. Loquitur dominus ad Petrum Ego tibi dico inquit quia tu es Petrus Super istam Petram aedificabo Ecclesiam meam c. The Lord speaketh to Peter I say unto thee says he that Thou art Peter and upon this Rock I will build my Church c. And after his Resurrection he says to the same person Feed my sheep And although he gives an equall power to all the Apostles after his Resurrection and says As the Father hath sent me so also I send you c. Yet that he might manifest the Unity by his own authority he hath disposed the originall of the same Unity as beginning from One. For the rest of the Apostles were the same also that Peter was endowed with an equall fellowship both of honour and power but the originall proceeds from Unity that the Church may be shown to be one * Or estranged * Or removed y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is variously rendred by Translatours For Langus renders it Consuetudinem Custome Musculus and Christophorson have translated it thus ab omni Ecclesiastico Jure esse abalienatum and are alienated from all Ecclesiastick Right The Old Translatour of the Chalcedon-Councill pag. 214 renders it Functionem Function which in my judgment is the truer Version In the Libell of Deposition of the same Dioscorus which the Chalcedon-Synod sent almost in the very same words to the Clergy men of the Alexandrian Church who were then at Chalcedon instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Degree In the sentence of condemnation pronounced against the same Dioscorus by the Legates of the Romish See instead of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Office is made use of Now these words are therefore added by the Synod that they might shew that Dioscorus was reduced to a Laïck-communion For he is not only said to be divested of the Episcopall dignity but is also removed from every Ecclesiastick Office least any one should think him to be removed from the Episcopall Act or acting as a Bishop and thrust down into the degree of the Presbyterate For to do that is sacriledge as 't is said in the fourth Action of the Chalcedon-Synod pag. 247. Vales. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It should as it seems be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clergy of the most Holy c. For Dioscorus's Libell of Deposition was sent to the Clergy-men of the Alexandrian Church who were then at Chalcedon as may be seen in the Acts of the Chalcedon-Councill pag. 214. Due order did require indeed that Dioscorus's Deposition should be declared by the Synod to the Bishops of Egypt also But the Bishops of the Chalcedon-Councill were to perform that afterwards in their Synodick Letter At that time they had done sufficient in declaring Dioscorus's Deposition to the Alexandrian Ecclesiasticks who were then at Chalcedon to wit to Elâ—â—mosynus the Presbyter and Oeconomus or Steward and to Euthalius Arch-Deacon and to the rest of the Clergy 'T is certain Evagrius's words do sufficiently declare that there is no mention here concerning the Bishops of Egypt For he calls them Bishops of the Alexandrian Church which appellation agrees not with the Bishops of Egypt Vales. a In Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Acts of the Chalcedon-Councill the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Tellerian M. S. I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. And so 't is in Robert Stephens's Edition * Or convention †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true Religion b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged in regard 't is altogether superfluous at this place Further the place here meant by Evagrius is extant in the Second Action of the Chalcedon-Councill pag. 159 Edit Bin. But 't is to be remarked of which I have given an Advertisement before that the Copies of the Chalcedon-Synod which Evagrius made use of were different from those we now have For that which is to us the Third Action to Evagrius is the Second as we have seen already But that which in our copies is inscribed the Second Action is the Third to Evagrius as it will be made manifest from this place and those following Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prâ—lude or Cessation c The place which Evagrius means here occurs in the Second Action of the Chalcedon-Councill pag. 159. Also the words of Cecropius Bishop of Sebastopolis occur in the same page Vales. d This place is also extant in the Second Action of the Chalcedon-Synod pag. 160. Vales. * Or prate against †Or that he hath been begotten the only begotten Son of God c. e For the divine and humane Nature being joyned together have constituted to us one Christ and Lord. And so that is