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 Mâlchion a Presbyter who formerly had been one of the Sophâââae 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 mân 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 ãâ¦ã 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.
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 âays 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 leât 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 Symoniâns 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 Samaritâs 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
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 Hâlânus Bishop of Tarsus in Cilicia and those who were with him and also by Firmilianus Bishop of Cappadocia and by Theoctisâus 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
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 thâse 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
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 't is ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã de Ministeriis as if the Epistle were so intitled because it treated concerning the Ministers of the Church Jacobus Gâar who published Georgius Syncellus and illustrated him with his Notes thinks that this ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 Waââs 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 ãâã ãâã ãâã ãâã ãâã read ãâã ãâã ãâã ãâã ãâã 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 Oâsareâ 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
See the eighteenth Law of the Theodosian Code de Pistoribus In which Law they are the Decuriales concerning whom I have made several remarks in my notes on Amm. Marcel who were of the Decuriae of the City of Rome These Officers had the custody of all the publick Acts and Monuments especially the sentences of Judges Contracts Adoptions and the like On which account as Cassiodorus tells us book 5. Epist. 21 the quiet and security of all men and the publick Faith was kept in their Desks There was over all these a Rector of the Decuriae concerning whose Office see Cassiodorus book 5. Epist. 21 22. But to return to the Mancipes it is observable that in the fore-mentioned Law the Function of the Mancipes or Bakers is termed Mancipatus So also it is called in that One Law in the Theodosian Code de Mancipibus which Law was published at Rome by Theodosius in the Consulate of Timasius and Promotus at the same time that these things which Socrates here relates were done See Meursius's Glossary in the word ãâã ãâã ãâã ãâã ãâã It is further to be remarkt that those Constitutions made at Rome by Theodosius which Socrates treats of in this chapter and places after the Emperours Victory over the Tyrant Maximus are by Cedrenus placed after Theodosius's Victory over the Tyrant Eugenius But Cedrenus's words you will meet with this passage in Cedrenus at pag. 266 Edit Basil. are corrupt which I mend thus ãâã ãâã ãâã ãâã ãâã in the fore-mentioned Edition of Cedrenus the word ãâã ãâã ãâã ãâã ãâã against is omitted ãâã ãâã ãâã ãâã ãâã in Cedrenus instead of ãâã ãâã ãâã ãâã ãâã strangers it is ãâã ãâã ãâã ãâã ãâã living creatures ãâã ãâã ãâã ãâã ãâã that is making his Entry into Rome after his Victory over this person Eugenius he did a great deal of good to that City and abolished what had been usually done in the Bake-houses against strangers that fell in thither whom they shut up in the Bake-houses till they became aged and forced them to grind The Authour of this emendation in Cedrenus is Theophanes who also relates this fact of Theodosius's after his Victory over Eugenius Concerning these Mancipes there is an eminent passage extant in the Excerptions of Joannes Lydus de Mensibus Graecorum in the month March Vales. * Intrapped â Or fell from the Victuallinghouses down into c. b I can scarce believe that the Romans inflicted this sort of punishment upon adulteresses For after Constantine's time they always punisht adultery with a capital punishment We are informed hereof from the Emperours Laws extant in Both the Codes Tit. ad Legem Juliam de Adulteriis I omit the testimony of Amm. Marcellinus book 28. Further any one may conjecture that those little Bells mentioned here by Socrates were not found out to punish adulteresses but were commonly made use of by all whores who prostituting themselves in their Cells by this sign called Travellers unto them Concerning which custome Dio Cassius in the Fragments of his 79 th book which I have some time since published speaks these words ãâã ãâã ãâã ãâã ãâã c. In fine having made a Cell within the Pallace he acted his lechery therein standing naked before the door thereof as whores usually do shaking his shirs which was hung up with golden rings and with a soft delicate and broken voice inviting his companions to him Vales. These words Dion Cassius speaks of Avitus or Heliogabalus Emperour of Rome the Learned Reader will find this passage at pag. 912. Edit Hanov. 1606. * Or made liable to punishment â Practises a The course of discipline in relation to penetency as it was practised by the Fathers during the first and purest times reformed open Transgressours by putting them into Offices of open penitence especially Confession whereby they declared their own crimes in the hearing of the whole Church and were not from the time of their first convention capable of the holy Mysteries of Christ till they had solemnly discharged this duty During which times offenders in secret also knowing themselves altogether as unworthy of admission to the Lords Table as the other who were withheld and being perswaded that if the Church did direct them in the Offices of their penitency and assist them with publick prayer they should more easily attain what they sought than by trusting wholly to their own endeavours Lastly having no impediment to stay them from it but bashfullness which countervailed not the sore-mentioned inducements and besides was greatly eased by that good construction which the charity of those times gave to such actions wherein mens piety and voluntary care to be reconciled to God purchased them much more love than their faults were able to procure disgrace these Offenders in secret I say were not nice to use some one of Gods Ministers by whom the rest might take notice of their faults prescribe them convenient remedies and in the end after publick confession all joyn in prayer to God for them But as professours of Christianity grew more numerous so they waxed worse when persecution ceased the Church immediately became subject to those mischiefs that are the product of peace and security to wit Schisms Discords Dissentions c faults were not corrected in charity but noted with delight and treasured up for malice to make use of when the deadliest opportunities should be offered Whereupon in regard publick confessions became dangerous and prejudicial to the safety of well minded men and in diverse respects advantageous to the Enemies of God's Church it seemed first unto some and afterwards generally requisite that voluntary penitents should cease from open confession Instead whereof private and secret confession was usually practised as well in the Latine as in the Greek Church The cause why the Latins made this change of publick confession into private Leo the Great declares in his Decretall Epistles Epist 80 ad Universos Episcopos per Campaniam c. pag. 148 149. Edit Lugd. 1633. This alteration was made in the Greek Church about such time as the Heresie of the Novatianists had its original which is our Socrates's Sentiment here and is very probable upon this occasion The Church resolving contrary to the opinion of Novatus or rather Novatianus and his followers concerning which see Euseb. Eccles. Histor book 6. chap. 43. to admit the Lapsed in the Decian persecution to communion and judging it fit that before that their admission they and all other voluntary penitents in future should do pennance and make confession in private only to the end that the Novatianists might not take occasion at the multitude of publick penitents of insulting over the discipline of the Church as they usually had done and did constituted in every Church a Penitentiary Presbyter whose Office it was to take the confessions and appoint the pennances of secret offenders So that if penitents in secret being guilty of crimes whereby they knew they had
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 ãâã ãâã ãâã ãâã ãâã has the same import here with ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. â See Socrat book 4. chap. 9. â Socrat. book 4. chap. 28. * That is the Eucharist â The Office of Presbyter * That is Marcianus * Instead of ãâã ãâã ãâã ãâã ãâã at Angarum the reading must doubtless be ãâã ãâã ãâã ãâã ãâã at Sangarum so Epiphan Scholasticus and Nicephorus read it and the same reading occurs in Sozomen book 7. chap. 18. Vales. * Or Canon â 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
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 âhis 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 subscribâd 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 ingenâously 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
Church joyns many to his own impiety To confute the perfidiousness of which persons a Synod of 318 Bishops being conven'd at Nicaea a City of Bithynia ruin'd all the subtil devices of the Hereticks by the opposition of the term HOMOOUSIOS 't is plain enough that those words were not written by Eusebius but were added by Saint Jerome who interpolated Eusebius's Chronicon by inserting many passages on his own head For to âmât that ââmely that the mention of the Nicene Synod is here set in a forreign and disagreeable place who can ever believe that Eusebius would have spoken in this manner concerning Ariââ or would have inserted the Term HOMOOUSIOS into his own Chronicon Which word always displeased him as we shall see afterwards How should Eusebius say that there were three hundred and eighteen Bishops present at the Nicene Synod when in his Third Book concerning the Life of Constantine he writes in most express words that something more than two hundred and fifty sate in that Synod Yet I don't doubt but the Ecclesiastick History was finished by Eusebius some years after the Nicene Synod But whereas Eusebius had resolved to close his History with that Peace which after Diocletian ' s Persecution shone from heaven upon the Church as he himself attests in the beginning of his work he designedly avoided mentioning the Nicene Synod least he should be compell'd to set forth the strifes and broils of the Bishops quarrelling one with another For Writers of Histories ought chiefly to take care of and provide for this that they may conclude their work with an illustrious and glorious close as Dionysius Halicarnassensis has long since told us in his comparison of Herodotus and Thucydides Now what more illustrious Event could be wish'd for by Eusebius than that Repose which by Constantine had been restored to the Christians after a most bloudy Persecution when the Persecutourâ being every where extinct and last of all Licinius taken off no fear of past mischiefs was now left remaining With this Peace therefore Eusebius chose to close his History rather than with the mention of the Nicene Synod For in that Synod the Divisions seem'd not so much composed as renewed And that not by the fault of the Synod it self but by their pertinacious obstinacy who refused to acquiesce in the most whole some determinations of the Sacred Council And Let thus much suffice to have been said by us in reference to the Life and Writingâ of Eusebius It remains that we speak something concerning his Faith and Orthodoxy And in the first place I would have the Readers know that they are not to expect here from us a defence of Eulebius For it belongs not to us to pronounce concerning matters of this nature in regard in these things we ought rather to follow the Judgement of the Church and the Opinion of the Ancient Fathers Wherefore we will set down some Heads onely here whereon relying as on some firm foundations we may be able to determine with more of certainly concerning Eusebius ' s faith Whereas therefore the Opinions of the Ancients in reference to our Eusebius are various and some have thought that he was a Catholick others an Heretick others ãâã ãâã ãâã ãâã ãâã that is a person of a doubtfull and wavering faith we must enquire to which opinion chiefly we ought to assent 'T is a constant Rule of the Law in doubtfull matters the more favourable and milder opinion ought to be embrac'd Besides whereas all the Westerns Saint Jerome onely excepted have entertained honourable sentiments concerning our Eusebius and whereas the Gallican Church hath enroll'd him amongst the number of Saints as may be gathered from Victorius Aquitanus Usuardus and others without question 't is better that we should subscribe to the Judgment of our Fathers than to that of the Eastern Schismaticks Lastly whose authority ought to be greater in this matter than that of the Bishops of Rome But Gelasius in his Book De Duabus Naturis has recounted Our Eusebius amongst the Catholick Writers and has recited two authorities out of his Books Moreover Pope Pelagius terms him the most honourable amongst Historians and pronounces him free from all Spot of Heresie notwithstanding he had highly commended heretical Origen But some body will say that the Judgment of the Easterns is rather to be followed in regard the Easterns were better able to know Eusebius as being a man of their own language But it may be answered that there are not wanting some amongst the Easterns who have thought well of Our Eusebius Amongst whom is Socrates and Gelasius Cyzicenus But if the judgment of the Seventh Oecumenical Synod be opposed against us Our answer is in readiness For Eusebius ' s Faith was not the subject of that Synod's debate but the worship of Images In order to the overthrowing whereof when the Adversaries a little before conven'd in the Imperial City had produc'd an Evidence out of Eusebius's Letter to Constantia and laid the greatest stress thereon the Fathers of the Seventh Synod that they might lessen the authority of this Evidence cryed out that Eusebius was an Arian But they did this by the by onely from the occasion and hatred of that Letter not designedly or after a cognizance of the Cause They do indeed produce some passages out of Eusebius whereby they would prove that he adher'd to the Arian Opinion But they make no difference between Eusebius ' s Books before the Nicene Council and those he wrote after that Council which nevertheless ought by all means to be done to the end a certain and just sentence might be pronounc'd concerning Eusebius ' s faith For whatever he wrote before the Nicene Synod ought not be objected and charg'd as a fault upon Eusebius Farther Eusebius ' s Letter to Alexander wherein he intercedes with him for Arius was doubtless written before the Nicene Synod Therefore that Testimony of the Fathers of the Seventh Synod against Eusebius although it has the greatest autority yet seems to us a rash judgment before the matter was heard rather than a Synodal Sentence But the Greeks may have leave to think thus concerning our Eusebius and to call him a Borderer upon the Arian Heresie or even an Arian But who can with patience bear Saint Jerome who not content to term him Heretick and Arian does frequently stile him a Ring-leader of the Arians Can he be justly termed a Ring-leader of the Arians who after the Nicene Synod always condemned the Opinion of the Arians Let his Books De Ecclesiasticâ Theologiâ be perused which he wrote against Marcellus long after the Nicene Council We shall find what I have said that they were condemn'd by him who would affirm that the Son of God was made of things which are not and that there was a time when He was not Athanasius does likewise attest the same thing concerning Eusebius in his Letter about the Decrees of the
to send this Edict to the Common-Council of Asia CHAP. XIII The Rescript of Antoninus to the Common Council of Asia concerning our Religion THe Emperour Caesar Mareus Aurelius Antoninus Augustus Armenicus Pontifex Maximus Tribune of the People XV Consul III. to the Common Councill of Asia sendeth greeting We know indeed that the Gods doe take care this sort of men should not continue undiscovered For it is much more sutable for them to punish such as resuse to pay them Adoration than for you You confirm those whom you molest and disquiet in their opinion which they have embraced whilest you accuse them of impiety And it would please them much more to seem to be accused and put to death for their own God than to live upon which account they are become conquerours and doe willingly lose their lives rather than they will be induced to doe what you command them But concerning the Earthquakes which either have been or yet doe happen it will not be inconvenient to advertise you because you despond and are out of heart when such accidents come to pass to compare your manner of life and behaviour with theirs They at such times put a greater confidence in God but you during the whole time upon which account you seem to us to err through ignorance neglect the Gods and are careless both of all other religious performances and also of the worship of the immortal God And the Christians who adore him you are enraged at and persecute even to death Concerning these men many Governours of Provinces heretofore wrote to our most divine father To whom he returned answer that such men should not be molested unless it appeared they attempted any thing prejudicial to the State of the Roman Empire And many also have given us intimation concerning these men whom we answered pursuant to our Fathers decree If therefore any one shall still persevere to give disturbance to any one of these sort of men because he is a Christian the party accused shall be acquitted although it evidently appears he is a Christian but the accuser shall be obnoxious to punishment This Edict was publisht at Ephesus in the publick assembly of Asia That these things were thus done Melito Bishop of the Church at Sardis who flourisht in the same times does evidently attest by what he has said in his most usefull Apologie which he made to the Emperour Verus for our Religion CHAP. XIV Some memoires of Polycarp the disciple of the Apostles AT this time Anicetus presiding over the Roman Church Irenaeus relates that Polycarp who till now survived came to Rome and discourst Anicetus about a question that arose concerning Easter-day And the same Authour delivers another relation concerning Polycarp in his third book against Heresies which I judged requisite to adjoyn to what has been mentioned concerning him it is thus And Polycarp who was not onely instructed by the Apostles and conversant with many that saw Christ but also was by the Apostles ordained Bishop of the Church of Smyrna in Asia whom we also saw in our younger days for he lived to a great age and being very antient ended his life by a glorious and most renowned Martyrdom This Polycarp I say continually taught what he had learned of the Apostles such points as the Church now teacheth and such onely as are true all the Churches throughout Asia doe attest this and also all those who to this day have been successours to Polycarp who doubtless is a witness much more worthy to be credited and gives a firmer assurance to the truth than either Valentinus or Marcion or any other Authours of corrupt opinions This Polycarp coming to Rome in the times of Anicetus converted many of the foresaid Hereticks to the Church of God declaring that he had received the one and onely truth from the Apostles which was taught by the Church And there are some yet surviving who heard him relate that John the disciple of the Lord going into the Bath at Ephesus to wash himself and seeing Cerinthus in it leapt out having not bathed himself but said let us make hast away least the Bath fall Cerinthus that enemy of the Truth being within it This same Polycarp also when Marcion on a time came into his presence and said to him Take acquaintance of us returned him answer I take notice of thee to be the first begotten of the devill So exceedingly cautious were the Apostles and their disciples not so much as by speech to have any converse with such as were corrupters of the Truth as Paul also said A man that is an heretick after the first and second admonition reject knowing that he that is such is subverted and sinneth being condemned of himself There is extant also of this Polycarp's a most incomparable Epistle written to the Philippians from which those who are desirous to be carefull about their own salvation may learn the character of his Faith and the publication of the Truth Thus far Irenaeus But Polycarp in his said Epistle to the Philippians which is still extant quotes some authorities out of the first Epistle of Peter Moreover Antoninus surnamed Pius having compleated the two and twentieth year of his Reign died and was succeeded by M Aurelius Verus who also was named Antoninus and was his son and his brother Lucius CHAP. XV. How in the Reign of Verus Polycarp together with others suffered Martyrdom in the City of Smyrna AT this time when most sore persecutions were stirred up in Asia Polycarp ended his life by Martyrdom The account of whose death as it is yet extant in writing we judged most requisite to be inserted into this our History It is an Epistle written from the Church over which he presided to the Churches throughout Pontus which sets forth the sufferings of Polycarp in these words The Church of God which is at Smyrna to the Church at Philomelium and to all the congregations of holy Catholick Church every where the mercy peace and love of God the Father and of our Lord Jesus Christ be multiplied we have written unto you brethren both concerning others who suffered Martyrdom and also about the blessed Polycarp who by his own Martyrdom sealed up as it were and put an end to the persecution After these words before their relation concerning Polycarp they give an account of the other Martyrs describing their constancy of mind during their torments For those they say who stood round were astonished when they saw them first lacerated with scourges even as deep as their in-most Veins and Arteries insomuch that the hidden parts of their bodies and their bowels were visible then laid upon the shells of a sort of Sea-fish and on some very sharp heads of darts and Javelins strewed on the ground and undergoing all sorts of punishments and torments and in fine thrown to the wild beasts to be devoured But most especially they relate that
peace concord and love Let thus much be here profitably placed concerning the affection of these blessed persons towards those of the brethren that fell upon account of the inhumane and merciless disposition of those who afterwards behaved themselves most cruelly towards the members of Christ. CHAP. III. What a Vision appeared to the Martyr Attalus in his sleep MOreover the same Epistle of the forementioned Martyrs contains also another relation worthy to be remembred which for the information of the Readers we will very willingly insert Thus it is For when Alcibiades one of the Martyrs who led an austere course of life and in the foregoing part of his life hitherto had fed on nothing at all but onely made use of bread and water attempted to lead the same course of life during his imprisonment it was revealed to Attalus after the first combat which he finished in the Amphitheatre that Alcibiades did not well in his not making use of Gods creatures and leaving an example of scandall to others But Alcibiades submitted fed on all meats afterwards promiscuously and gave God thanks For they were not destitute of the grace of God but the holy Spirit was their directour These things were after this manner Now when Montanus Alcibiades and Theodotus began then first of all to be lookt upon in the opinion of most men as Prophets for very many miracles of divine grace at that time wrought in many Churches made most men believe that they also were Prophets and when there arose a dissention concerning these foresaid persons The brethren that were in Gallia did again subjoyn their private opinion also concerning these men which was Religious and most Orthodox and annexed several Epistles of those Martyrs that had ended their lives amongst them which being yet in bonds they wrote to the brethren in Asia and Phrygia and also to Eleutherus then the Bishop of Rome being Embassadours for the peace of the Church CHAP. IV. How the Martyrs by their Epistle recommended Irenaeus BUt the same Martyrs recommended Irenaeus who at that time was a Presbyter of the Church at Lyons to the forementioned Bishop of Rome giving the man a very good testimony as their own words doe manifest which are these We pray that you may in all things and always rejoyce in God Father Eleutherus we have entreated Irenaeus our brother and companion to bring you these letters and we beseech you that you would have him recommended being a follower of the testament or covenant of Christ. For if we knew that place would procure any man righteousness we would chiefly have recommended him as being Presbyter of the Church which degree he is of What need we recount the Catalogue of the Martyrs in the foresaid Epistle some whereof were perfected by being beheaded others were cast for food to the wild beasts and others again dyed in prison Or what need we reckon up the number of the confessours which till that time survived For he that is desirous may easily and fully know all these things by taking into his hands that Epistle which as I said is inserted entire into our collection of the Martyrs And such were the things that happened in Antoninus's time CHAP. V. How God having from heaven heard the prayers of some of our Religion sent rain to Marcus Aurelius Caesar. REport says that when M. Aurelius Caesar brother to this Emperour had drawn up his men in Battalia in order to a fight against the Germans and Sarmatians his army was brought into so great a streight by reason of thirst that he knew not what course to take and that the Souldiers of the Legion of Melitina so it was called which Legion upon account of their faith has continued from that time hitherto kneeling down upon the ground whilst the Army was setting in aray against the enemy according to our usual custom in prayer betook themselves to the making supplications to God Which sight seeming very strange to their Adversaries report says that there soon after followed another thing much more wonderfull ta wit both a terrible Lightning which put the Enemy to flight and destroyed them and also a great shower of rain which fell upon that Army who had prayed to God and refreshed it when all the men in it were just ready to perish with thirst Which story is related both by those Writers who are wholly estranged from our Religion whose care it was to commit to writing matters done in those times and 't is also set forth by our own writers But the Heathen Historians because they are alienated from the Faith have mentioned the wonder indeed but confess not that it was done by the prayers of those of our Religion But our men in that they are lovers of Truth have delivered what was done in a plain and ingenuous manner Amongst which number is Apollinaris who says from that time that Legion which by prayer had wrought that miracle had a name given it by the Emperour accommodate to what was done being called in the Roman tongue Fulminea Tertullian also is a witness of this matter worthy to be credited who dedicated to the Roman Senate an Apologie for our faith which we have before made mention of wherein he confirms this story by a greater and more manifest demonstration Thus therefore he writes saying that the Letters of the most intelligent Emperour Marcus were extant in his time wherein he attests that his Army in Germany being ready to perish for want of water was preserved by the Christians prayers He says moreover that this Emperour threatned those with death who attempted to accuse them of our Religion To which the forementioned Writer adds these words also What-manner of Laws therefore are these which the impious unjust and cruel persons bring against us such Laws as Vespasian did not observe although he had conquered the Jews which Trajan in part disanulled forbidding that the Christians should be sought for which neither Adrian although an inquisitive searcher into all things that were curious nor he who was surnamed Pius did make authentick But let every one determine concerning these things according to his own pleasure we will proceed upon the Series of the subsequent parts of our History Pothinus therefore having finished his life together with those that suffered Martyrdom in Gallia when he was ninety years old compleat Irenaeus succeeded in the Bishoprick of Lyons which See Pothinus presided over This Irenaeus was we understand an auditour of Polycarps in his younger years This person setting down in his third book against Heresies the succession of the Bishops of Rome closes his Catalogue with Eleutherus whose times and actions we now make our researches into because in his time he compiled that elaborate work he writes thus CHAP. VI. A Catalogue of those who were Bishops of Rome THe blessed Apostles therefore having founded and built the Church delivered the
succession was the thirtieth from the Apostles CHAP. XIII Concerning Rhodon and the dissention of the Marcionites which he has made mention of ABout the same time also Rhodon born in Asia who as himself relates had been instructed at Rome by Tatianus whom we mentioned before wrote many books and together with others ingaged against the Heresie of Marcion Which he relates was in his time divided into several opinions He has recorded the Authours of this dissention and with exquisite diligence confuted the lies invented by every one of them Hear therefore what he has written in these words Wherefore also they disagree amongst themselves because they are assertours of an opinion which is ill put together For Apelles one of their gang who boasts of his age and pretends to lead a more abstemous and strict course of life confesses there is but one principle but says the Oracles of the Prophets proceed from an opposite spirit being induced to believe this by the responses of a Virgin possessed with a devil by name Philumena But others of them in like manner as does Marcion himself the Mariner assert there are two Principles of which number are Potitus and Basilicus and these followers of that Wolfe of Pontus being unable to find out the distinction of things which neither could he doe have given themselves over to rashness and have simply and without any thing of demonstration affirmed there are two Principles Others again differing from these and running themselves into worse assertions suppose there are not onely two but also three natures Of which sort Syneros was the ringleader and first founder as the defenders of his doctrine doe say The same Authour writes that he discours't with Apelles he says thus For the old man Apelles having had a conference with us was convinc't that he maintained many things that were false upon which account he said âaith should in no wise be too severely inquired into but that every one should persist in what he had believed For he asserted that those who hoped in Christ crucified should be saved provided they be found doing of good works He concluded the question concerning God to be to him as we said before the most obscure thing of all For he affirmed there was but one principle as our religion asserts Then having set forth his whole opinion he subjoyns these words But when I said to him whence have you this demonstration or for what reason can you affirm there is but one principle tell us He answered that the prophecies confuted themselves because they uttered nothing that was true For they disagree and are false and opposite to themselves but how there was but one principle he profes't he knew not but was induced onely to think so After this when I conjured him to speak the truth he swore he spoke what was true to wit that he knew not how there could be one unbegotten God but he believed it I laughed and reprehended him because he stiled himself a Doctour and knew not how to make good what he taught But in the same book which he dedicated to Callistion the said Rhodon doth confess that he himself was instructed at Rome by Tatianus Moreover he says Tatianus compiled a book of Questions wherein Tatianus having promised to explain the dark and obscure passages of the sacred Scriptures this Rhodon professes he would set forth the solutions to his Quâstions There is also extant of this Persons a Comment upon the six days Work of the Creation Indeed this Apelles uttered many impious expressions against the Law of Moses in many books speaking irreligiously of the divine Scriptures and using his utmost diligence to confute and as he thought to overthrow them But thus much concerning these things CHAP. XIV Concerning the False Prophets of the Cataphrygians MOreover that adversary of Gods Church who hates goodness and makes mischief his chiefest delight omitting in no wiâe any ways or methods of Treachery towards men caused new Heresies again to grow up against the Church the followers whereof crawl'd like venemous Serpents all over Asia and Phrygia and boasted that Montanus was the Paraclete and that the two women Priscilla and Maximilla his companions were his prophetesses CHAP. XV. Concerning the Schism of Blastus raised at Rome OThers also sprang up at Rome whom Florinus degraded from being a Presbyter of the Church headed Blastus was in like manner intangled in the same errour Which two persons drew away many from the Church and inticed them to imbrace their opinion each of them severally endeavouring to introduce innovations against the Truth CHAP. XVI What has been committed to memory concerning Montanus and his False Prophets MOreover That power which is the defender of the Truth raised up Apollinaris Bishop of Hierapolis whom we made mention of before and together with him many others who at that time were eloquent and learned men as it were a strong and inexpugnable defence against the said Heresie of the Cataphrygians By which persons we have a copious subject left us for this our History One of the said persons therefore in the preface to his work against the Cataphrygians does in the first place shew that he assaulted them with unwritten arguments For he begins after this manner Having a sufficient while since been enjoyned by thee Beloved Avirciâs Marcellus to write a book against the Heresie of Miltiades till now I have in a manner continued doubtfull and unresolved not that I wanted ability both to confute falsehood and also to give evidence to the truth but I was fearfull and cautious lest to some I should seem by writing to add to or make a further determination about the doctrine of the new covenant of the Gospel to which nothing must be added nor any thing taken away from it by him that resolves to lead a life agreeable to the Gospel it self But being lately at Ancyra a City of Galatia and finding the Church then filled with the noise of this New not as they call it Prophecy but as it shall be demonstrated False Prophecy as well as I was able God assisting me I discourst frequently in the Church many Days both concerning these very things and also about other points proposed by them insomuch that the church did greatly rejoyce and was confirmed in the Truth but the adversaries were at that time confuted and the enemies of God made sorrowfull When therefore the Presbyters of that place requested me to leave some written Record of what had been spoken against those adversaries to the Word of Truth Zoticus Otrenus our fellow Presbyter being then present also I did not indeed doe that but promised that by the assistance of the Lord I would write here and send it quickly and carefully unto them Having said these words and some others after these in the Preface of his book he proceeds and sets forth the Authour of the foresaid Heresie
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
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
those who had been instructed by him became Martyrs THe first of them was the aforementioned Plutarchus whom when he was led to Execution he of whom the discourse is accompanied to the last hour of his life and again wanted little of being kill'd by the men of his own City as seeming the cause of Plutarchus's death But then also the providence of God preserv'd him Next to Plutarch the second of Origen's disciples that was a Martyr was Serenus Who by fire gave a triall of the faith which he had receiv'd Heraclides was made the third Martyr of the same School The fourth after him was Heron. Both which persons were beheaded the former of them while he was yet learning the Principles of Christianity the latter when he was newly Baptiz'd Besides these another Serenus different from the former is declared the fifth Champion of Piety who came out of this School Who 't is reported was punish'd with the loss of his head after a most patient sufferance of many Torments And of women Heraïs who as yet was learning the Principles of Christianity did as he himself somewhere says depart this life having received Baptism by fire CHAP. V. Concerning Potamiaena LEt Basilides be reckoned the seventh among these who lead the most renown'd Potamiaena to Execution concerning which woman even yet there is a famous report amongst the inhabitants of those Countries for that she combated many times with her lovers in defence of the chastity and virginity of her body for which she was famous for besides the vigour of her mind there flourisht in her a comliness of body who having suffer'd many things for her faith in Christ at last after grievous Torments and horrible to be related was together with her mother Marcella consumed by fire Moreover they say that the Judge whose name was Aquila after he had inflicted grievous stripes upon every part of her body threatned at last he would deliver her to the Gladiatours to abuse her body But she having considered of the matter some short time being asked what her determination was return'd they say such an answer as thereby she seem'd to speak some thing which was accounted impious amongst them Forthwith therefore she receiv'd the definitive sentence of the Judge and Basilides one of the Military Apparitors took and lead her to Execution but when the multitude endeavour'd to molest and reproach her with obscene words he prohibited them thrusting away them who reproach'd her shewing much commiseration and humanity towards her She taking in good part the mans commiseration shown towards her exhorts him to be of good courage for when she was gone hence she would entreat her Lord for him and within a little while she would make him a requital for what he had done for her When she had spoken these things they say she valiantly underwent death hot scalding pitch being leisurely and by little and little poured upon all the several members of her body from the sole of the foot to the crown of the head such was the combat fought by this famous virgin But not long after Basilides upon some occasion being desir'd by his fellow-soldiers to swear avouch'd t was not lawfull for him to swear at all for he was a Christian and he openly confess'd it at first they thought he onely spake in jest but when he constantly maintain'd it he is brought before the Judge and after he had made profession of his stedfastness before him he was put into bonds And when some of the brethren in the Lord came to him asking him what was the cause of this sudden and unexpected change he is reported to have said that Potamiaena three days after her Martyrdom stood by him in the night put a crown about his head and said she had entreated the Lord for him and had obtain'd her request And within a little while the Lord would take him upto himself After these things the brethren imparted to him the Seal of the Lord and the day after being famous for his testimony of the Lord he was beheaded they relate that many more throughout Alexandria came thick at that time to the doctrine of Christ to wit such as Potamiaena had appear'd to in their sleep and invited them to be converted to the Gospel But for these things let thus much suffice CHAP. VI. Concerning Clemens Alexandrinus CLemens who succeeded Pantaenus was Master of the Catechetick School at Alexandria till this time So that Origen when he was a boy was one of his Scholars Moreover this Clemens committing to writing the subject of that work of his entitled Stromateis in his first Volume explains the series of times and determines his computation at the death of Commodus So that it is plain those books were elaborated by him in the Reign of Severus the History of whose times this book of ours contains CHAP. VII Concerning Judas the Writer AT this time also liv'd Judas another Writer who commented upon the Seventy Weeks in Daniel and puts an end to his computation of the times at the tenth year of Severus's Reign His Opinion was that even at that time the coming of Antichrist which was so much talk'd of drew nigh So great a disturbance did the raising of the Persecution then against us cause in many mens minds CHAP. VIII Concerning the bold Act of Origen AT this time while Origen perform'd the Office of Chatechizing at Alexandria an act of an unripe and youthfull mind was committed by him but which withall contain'd a most manifest token of Continence and true faith for he taking these words some Eunuchs there are which have made themselves Eumuchs for the Kingdom of Heaven's sake in the more simple meaning unadvisedly like one of his juvenile years thinking it both his duty to fulfill our Saviours words and also considering that during his youthfull years he was to converse not onely with men but women about the things which appertain to God that he might exclude the Infidels from all suspition of obscene slanders his mind was full bent to perform really our Saviour's words taking great care that it might escape the knowledge of many of his familiars but 't was impossible for him although he was desirous to conceal such a fact But when Demetrius understood it as being then Governour of the Church there he both greatly admires him for his boldness and also having commended his alacrity of mind and sincerity of faith forthwith encourages and excites him to a more diligent imployment about the duty of Catechizing for such at this time was Demetrius's opinion of this act but no long time after when he saw Origen doe well and that he was famous and well reported of by all men being affected with the frailties of Mankind he endeavoured by letters sent to all the Bishops in the world to describe what was done as a most absurd action For the Bishops of Caesarea
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
which was written by me and Pamphilus the holy Martyr of our times which we fellow-labourers carefully and joyntly compos'd upon the account of some of his quarrelsome Accusers CHAP. XXXIV Concerning Philip the Emperour WHen Gordianus had held the Roman Empire six complete years Philip together with his son Philip succeeded him The report is that he being a Christian upon the day which is the last of the Vigils of Easter was desirous to be a partaker together with the congregation of the prayers of the Church but could in no wise be permitted to enter into the Church by him who was then Bishop before he had made a general confession of his fins and recounted himself amongst their number who were reckon'd the Lapsed and stood in the place of penitents for had he not done this he would not have been admitted by the Bishop because of his many offences and 't is reported that he willingly obey'd and demonstrated in his deeds the sincerity and devoutness of his affection towards the fear of God CHAP. XXXV How Dionysius succeeded Heraclas in his Bishoprick IT was the third of Philip's Reign in which Heraclas dyed after he had Govern'd the Church sixteen years and Dionysius succeeded him in the Bishoprick of Alexandria CHAP. XXXVI What other books were written by Origen AT this time therefore the faith as it was meet daily encreasing and our doctrine being boldly preach'd amongst all men Origen 't is said was now above sixty years old and because he had now gotten a most excellent habit of speaking through long use and exercise he permitted the Notaries to write his discourses which he delivered in publick but never before this time would he suffer that to be done About this time he wrote eight books against a book of Celsus the Epicurean intitled The word of Truth He also wrote twenty five Volumes upon Matthew's Gospel and those upon the Twelve Prophets of which books we have found onely twenty five There is also extant an Epistle of his to Philip the Emperour another to his wife Severa and several others to divers other persons which being scattered here and there in several mens hands as many of them as we could find preserved being above an hundred in number we have collected and digested into proper books by themselves that they may not hereafter be again dispers'd He wrote also to Fabian Bishop of Rome and to several other Prelates of Churches concerning his own Orthodoxie you have also the declarations of these things in the sixth book of the Apology we wrote in defence of him CHAP. XXXVII Concerning the dissention of the Arabians AGain about the same time there sprang up in Arabia Introducers of another Opinion alienating from the Truth These affirm'd that mens souls even in this present life expired together with their bodies and were turn'd to corruption together with them but that they should again revive together with the bodies at the time of the Resurrection No small Synod being call'd together upon this account Origen is again sent for thither and having disputed publickly concerning this question he managed the cause so well that those who before were fallen into errour changed their sentiments CHAP. XXXVIII Concerning the Heresie of the Helcesaïts AT that time also sprang up another perverse Errour call'd the Heresie of the Helcesaïts which was stifled in its birth Origen mentions it in his Homily to the people upon the eighty second Psalm in these words Lately there came one highly conceited of himself for his ability to defend that Atheistical and most wicked Opinion call'd the Opinion of the Helcesaïts which lately was raised in opposition to the Church I will explain to you what evil things that Opinion asserts that ye be not drawn away by it It reject's somethings of every part of the Scripture but makes use of some Texts both out of the Old and also out of the Evangelical Scripture it rejects the Apostle Paul wholly It says 't is an indifferrent thing to deny the Faith It âolds also that upon necessity a wise man would deny Christianity with his mouth but not with his heart also at the same time They also carry about with them a book which they say fell down from heaven and every one that hears it and believes it shall obtain Remission of sins a Remission different from that which Jesus Christ bestowed But let thus much suffice concerning these things CHAP. XXXIX Concerning what happened in the times of Decius BUt in the mean while Decius succeeds Philip after he had Reigned seven years who because of his hatred towards Philip rais'd a Persecution against the Churches In which Fabian being Martyr'd at Rome Cornelius succeeds in that Bishoprick And Alexander the Bishop of Jerusalem in Palestine is again brought before the Governour 's Tribunal for Christ's sake And was very famous for his second confession at Caesarea where he was imprisoned being now adorned with a venerable old Age and reverend gray haires After his noble and famous testimony before the Governour 's Tribunal he expired in Prison and Mazabanes was pronounced his successour in the Bishoprick of Jerusalem Also Babylas Bishop of Antiochia died in like manner as did Alexander in prison after his confession and Fabius is preferred to be Bishop of that Church Moreover how many and how great afflictions happened to Origen in this Persecution and what was the end of these things the Devil with all his forces enviously setting himself in opposition to this man and fighting against him with all subtilty and power assailing him particularly above all those who were set upon at that time how many and how great things he also suffered for the Doctrine of Christ as bonds and bodily torments the punishment of the Iron Chain in the inmost recesses of the Prison how he was put upon the Rack his feet for several days being stretch'd so wide as to the distance of four holes how valiantly he sustain'd the menaces of fire and all other Tortures inflicted by his Enemies what also was the exit of these things the Judge with his utmost power earnestly endeavouring that he might not be slain Lastly what expressions he left behind him and how comfortable to the comfortless All these particulars many of his Epistles do both truly and accurately comprehend CHAP. XL. Concerning what things happened to Dionysius I Will also Record some things concerning Dionysius out of his Epistle to Germanus Where speaking concerning himself he makes this relation I speak in the presence of God and he knows that I lie not I never made my escape of my self nor without the Divine appointment But before to wit at the same time when the Decree for the Persecution came out from Decius Sabinus sent out his Deputy to make inquisition for me and I stay'd at home four days expecting the arrival of the Deputy But he went about
works to the people Neither are we ignorant that by introducing women into their society some have wholly fell away from goodness and others have been suspected Although therefore it be granted he committed nothing that was unchast yet the very suspicion which arises from such a thing ought carefully to be avoided least it should be offensive to any one and induce others to imitate it for how can he reprove or admonish another not to frequent the company of women and to take heed least he fall as it is written who has now indeed sent away one but keeps two that are young and beautiful with him and where-ever he goes he carries them along with him and therefore indulges and stuffs himself with delicacies These are the reasons that all people sigh and lament privately but they so dread his Tyrany and Authority that they dare not accuse him now as we have before said any one would call a man who professes the Catholick Doctrine and is reckoned of our Communion to an account for these things But from one who has abjured the Mystery of our Religion and has boasted in that cursed Heresie of Artemas for why may we not manifest to you his father we judge it needless to require an account of these things Afterwards in the close of the Epistle they adjoyn these words Having therefore excommunicated this contumacious Enemie of God we were necessitated to ordain another Bishop in his stead over the Catholick Church as we are perswaded not without the providence of God to wit Domnus the son of Demetrianus of blessed Memory who before him was the eminent Governour of that See a man adorned with all accomplishments requisite to a Bishop Which we have therefore signified to you that you may write to him and receive from him Communicatory âetters but as for this Paul let him write to Artemas if he pleases and let the followers of Artemas hold Communion with him And let these things be here by us inserted * Paul therefore having been devested of his Bishoprick and being also fallen from the orthodox Faith Domnus as is aforesaid succeeded in the Government of the Church of Antioch But Paul being by no means willing to quit the Possession of the Church an address was made to Aurelianus the Emperour who most justly determined concerning this business giving command that the Pallace should be resigned to whom the Bishops of the Christian Religion in Italy and Rome should assign it by their Letters Thus therefore the aforementioned Paul was with the greatest disgrace thrust out of the Church by the secular power Thus indeed was Aurelian affected towards us at that time But in the following part of his Empire his mind towards us being altered he was induced by the advice of some men to raise a Persecution against us Much discourse there was every where concerning it but the divine vengeance assaulted him being now ready and as I may say almost subscribing the Edicts against us repressing his design and binding him as it were by the armes making it evidently apparent to all men that the readiness of the Princes of this world to persecute us can never prevail against the Churches of Christ unless the invincible hand of God in his divine and celestial judgment permits it to be done for our chastisement and amendment at those times in which he judgeth it most seasonable Moreover Probus succeeds Aurelian having Reigned six years And after he had held the Empire the like number of years Carus together with his Sons Carinus and Numerianus succeed him Again these having not lived three full yeares the Empire falls to Diocletian and those who were adopted with him In whose times the Persecution against us was accomplished and at the same time with it was the demolishing of the Churches but a little before this died Dionysius after he had governed the See of Rome nine years and Felix succeeded him CHAP. XXXI Concerning the heterodox and corrupt opinion of the Manichees which sprang up at this time AT the same time that mad-man truly called Manes who gave denomination to that furious Heresie was armed with madness Satan himself that Adversary of God having produced him for the destruction of many men This person was barbarous in his whole course of life in his very discourse and manners he was as to his disposition devilish and mad he undertook what was agreeable hereto and attempted to feign himself to be Christ. Sometimes he declared himself to be the Paraclete and the very holy Spirit being also besides his madness puft up with pride at other times as if he were Christ he elected twelve disciples to be Colleagues of his new-formed opinion Moreover when he had patched up a Collection of false and Atheistical opinions gathered out of various Heresies which were long since extinct he poured them like some deadly poison out of Persia into our Countrey Hence came that impious name of the Manichees which at this time abounds in many places such therefore was the original of this forged doctrine which sprang up in the times before mentioned CHAP. XXXII Concerning those Ecclesiastick men who were famous even in our Age and which of them lived till the demolishing of the Churches AT this time Eutychianus succeeded Felix who had been Bishop of the Church of Rome five years And he having not lived full ten months leaves the dignity to Caius who lived in our Age when he had presided there about fifteen years Marcellinus was ordained his successour whom the Persecution overtook At this time Timaeus succeeded Domnus in the Government of the Church of Antioch After him Cyril succeeded in our memory In his time we knew one Dorotheus who then had the dignity of Presbyter in the Church of Antioch a very learned man he was very studious in the sacred Scriptures and used so great sedulity in attaining the Hebrew tongue that he could read the Scriptures in Hebrew with great skillfullness he was a person that had been excellently well educated and was not unexperienced in the Grecian Literature but he was by nature an Eunuch having been so from his very birth The Emperour for this reason it being for example a thing which was wonderful took him into his favour and advanced him to the Office of overseeing the Purple Dy-house at Tyre we have heard this person expound the holy Scriptures in the Church indifferently well But after Cyrillus Tyrannus succeeded in the Bishoprick of the Church of Antioch in whose time the destroying of the Churches was very violent After Socrates Eusebius Governed the See of Laodicea who was born at the City of Alexandria the cause of his removal out of his own Countrey was the controversie about Paul Upon which account coming into Syria he was detained from returning home by those persons who in that place diligently busied themselves about celestial matters he was in our memory
having by a mutual compact resign'd their Empire embrac'd a private life and Maximian sirnam'd Galerius who had been Colleague in the Empire with them came into Italy and created two Caesars Maximin in the Eastern parts of the Empire and Severus in Italy But in Brittaine Constantine was proclaimed Emperour in the room of Constantius his Father who died in the first year of the two hundredth seventy first Olympiad on the five and twentieth day of the month July Lastly at Rome Maxentius the Sun of Maximianus Herculius was by the Pretorian Souldiers advanced to be a Tyrant rather then an Emperour Hereupon Herculius passionately desirous of reassuming his Imperiall Authority endeavoured to destroy his Son Maxentius But he was hindred from doing that by the Souldiers Afterwards he died at Tarsus a City of Cilicia Severus Caesar being sent to Rome by Galerius Maximianus to take Maxentius was betrayed by his own Souldiers and put to death Last of all died Galerius Maximianus also who was now the supream person in the Empire having before his death constituted Licinius Emperour he was a Native of Dacia and had for a long time been Galerius's fellow Souldier and Confident Maxentius in the mean while treated the Romans severely behaving himself like a Tyrant rather than an Emperour towards them impudently debauching the wives of persons gentilely extracted killing many and perpetrating such like facts as these Whereof when Constantine the Emperour had notice he made it his business to deliver the Romans from that servitude he had pressed them with and immediately became sollicitously inquisitive how he might destroy the Tyrant whilst he was in this deep cogitation he considered with himself what Deity he should invoke to be his assistant and Tutelar God in this Expedition It came into his mind that the strict worship of the heathen Gods had not in the least availed Diocletian and he found that his Father Constantius having relinquished the superstition of the Grecians had led a more fortunate and prosperous life Whilst therefore he was engaged in this doubtfull deliberation and upon the march with his Army some whither there hapned to appear to him a wonderfull and unexpressible Vision For about noon when the day began now to decline somewhat towards after noon he saw in the face of the heavens a pillar of light in figure like unto a Cross with this inscription on it By this be thou Conquerour The Emperour stood amaz'd at this apparition And almost disbelieving his own eyes he asked them that were present whether they also saw the same sight which when they all had unanimously agreed in the mind of the Emperour was corroborated by that Divine and wonderfull apparition The night following Christ appeared to him in his sleep and said unto him make a standard in figure like that which appeared to thee and make use of it as an infallible and ready Trophy against thine Enemies In obedience to this Heavenly Oracle he orders a Trophy to be made in figure like a Cross which is kept in the Pallace to this day After this he proceeded in the dispatch of affairs with a greater vigour and alacrity of mind and having engaged the Enemy before the very Gates of Rome neer the Bridge called Milvius he got the Victory Maxentius being drown'd in the River This was now the seventh year of Constantin's Reign when he got the Victory over Maxentius After these Atchievements whilst Licinius his Collegue who was also his brother in law by the marriage of his Sister Constantia resided in the East he also having received so many and such great favours from God offered thanksgivings to him his great benefactor Which were of this sort he put a stop to the Persecution against the Christians he recall'd those that were in exile he released such as were confined in Prison and restored their Estates to those that had been proscribed he repaired the Churches and all these things he did with great alacrity of mind About this time Diocletian who had resigned his Imperial power died at Salona a City of Dalmatia CHAP. III. How whilst Constantine augmented the prosperity of the Christians Licinius his Collegue persecuted them NOw Constantine the Emperour professing himself a Christian did all things beseeming his profession he erected the Churches and adorn'd them with most magnificent consecrated gifts Moreover he shut up and demolished the Temples of the Heathens and exposed the images placed therein But Licinius his Collegue adhering to the Opinions of the Heathens hated the Christians he forbore raising an open persecution against them because he fear'd the Emperour Constantine but in a clandestine manner he ensnared many of them And at length proceeded to open violence against them This Persecution was locall for it raged in those parts only where Licinius made his residence But in regard Constantine was in no wise unacquainted with these and other such like his Tyrannous outrages Licinius being sensible that he highly resented these proceedings betook himself to the making of his Apology before him and having appeased him by his obsequiousness he hypocritically made an amicable league with him binding himself by many oaths that in future he would never attempt any thing that was Tyrannical But at the same time that he swore he was also perjured For he desisted not from his Tyrannick conspiracies against Constantine nor ceased he from persecuting the Christians For by a Decree he prohibited the Bishops from frequenting the houses of Heathens that there might be no pretence of propagating the Christian Religion This Persecution was at the same time open and secret It was concealed and disguised in words but in reality and deeds it was apparent For those that lay under its pressures endured most deplorable afflictions and losses in their bodies and as to their Estates CHAP. IV. That there was a War raised betwixt Constantine and Licinius upon account of the Christians THese proceedings rais'd the highest indignation in the Emperour Constantine against Licinius and the feigned league of friendship which was betwixt them being broken they became enemies to each other Not long after they entred into an actual War against one another and having fought several set-battels both by Sea and Land at length Licinius was vanquished at Chrysopolis of Bithynia a Port-Town of the Chalcedonensians and yielded himself Constantine having taken him alive treated him kindly and would in no wise slay him but commanded him to reside at Thessalonica peaceably and without making any disturbance But having liv'd quietly a while he afterwards gathered into a body some of the Barbarians and attempted to recover his overthrow and renew the War Constantine being informed hereof commanded that he should be put to death and accordingly he was slain Constantine having now the sole power and command over the whole Roman Empire and being proclaimed Emperour and Augustus endeavoured again to augment the affairs of the Christians which
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 âelial 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
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 Pâolemaïs 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
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 âound 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 dâstributed which was his fathers donation to those Ciâizens 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 repuâe 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
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
him from cares and the troubles that accompany a Crown and said that he himself did not do well because he would not enjoy that happiness which he had bestowed upon him Thus far concerning these things At the same time the Emperour Constantius having created Gallus his Fathers Brothers Son Caesar and given him his own name sent him to Antioch of Syria designing that he should guard the Eastern parts Whilst he was making his entry into Antioch the Sign of our Saviour appeared in the East For a Pillar in the form of a Cross appearing in the heavens struck the beholders with a great amazement The rest of his chief commanders he sent against Magnentius at the head of a very great Army In the interim he himself made his residence at Sirmium expecting the issue of affaires CHAP. XXIX Concerning Photinus the Arch-Heretick MOreover at that time Photinus who presided over the Church in that City did more openly divulge that opinion which he had invented Wherefore when there arose a disturbance occasioned thereby the Emperour ordered that a Synod of Bishops should be convened at Sirmium Therefore there met together in that City of the Eastern Bishops Marcus of Arethusa Georgius of Alexandria whom the Arian party having removed Gregorius as we said before put into his See also Basilius who presided over the Church at Ancyra Marcellus having been ejected Pancratius Bishop of Pelucium and Hypatianus of Heraclea Of the Western Bishops there met there Valens Bishop of Mursa and Hosius Bishop of Corduba in Spain a person eminently famous at that time was present against his will These Prelates being convened at Sirmium after the Consulate of Sergius and Nigrinianus in which year by reason of the tumults caused by the Wars no Consul published the solemn Shews and Playes usually exhibited at their entrance upon their Consulate and having upon examination found that Photinus asserted the opinion of Sabellius the Libyan and Paul of Samosata they immediately deposed him And this determination of theirs was by all men both then and afterwards approved of as good and equitable But those Bishops who stayed behind at Sirmium did that which was not gratefull to all men CHAP. XXX Concerning the forms of the Creed published at Sirmium in the presence of the Emperour Constantius FOr as if they would condemn what they had heretofore determined concerning the Faith they again composed ratified and published other draughts of the Creed one whereof was dictated in the Greek tongue by Marcus of Arethusa two more were drawn up in the Latine tongue which neither agreed one with the other either in the expressions or in the composure nor yet with that Greek one which the Bishop of Arethusa dictated Moreover the one of those Creeds drawn up in Latine I will here subjoyn to that composed by Marcus the other which they afterwards recited at Sirmium we will set at it's proper place where we shall declare what was done at Ariminum But you must know that they were both translated into the Greek language The draught of the Creed dictated by Marcus runs thus We believe in one God the Father Almighty the Creatour and Framer of all things Of whom the whole family in heaven and earth is named and in his only begotten Son our Lord Jesus Christ born of the Father before all worlds God of God Light of Light by whom all things which are in the Heavens and which are upon the Earth visible and invisible were made Who is the Word and the Wisedom and the true Light and the Life Who in the last days was for our sakes incarnate and born of the holy Virgin and was Crucified and died and was buried and arose again from the Dead on the third day and was taken up into Heaven and sitteth at the right hand of the Father and shall come at the end of the world to judge the quick and dead and shall render to every man according to his works Whose Kingdom being perpetual continueth unto infinite ages For he is sitting on the right hand of the Father not only in this present world but in that also which is to come And We believe in the holy Ghost that is the Paraclete whom our Lord having promised he would send him to the Apostles after his ascent into the heavens that he might teach and put them in mind of all things sent By whom also those souls which have sincerely believed in him are sanctified But those who affirm that the Son exists of things which were not or of another substance and not of God and that there was a time or an age when he was not the Holy and Catholick Church hath certainly known to be Aliens from Her We say it therefore again if any one doth affirm the Father and the Son to be two Gods let him be Anathema And if any one affirming Christ to be God the Son of God before ages shall not profess him to have ministred to the Father in order to the framing of all things let him be Anathema If any one be so audacious as to say that the Unbegotten or part of him was born of Mary let him be Anathema If any one shall say that the Son was of Mary according to prescience and that he was not with God born of the Father before ages and that all things were made by him let him be Anathema If any one shall affirm the Essence of God to be dilated or contracted let him be Anathema If any one shall affirm the dilated Essence of God to make the Son or shall term the Son the enlargement of his Essence let him be Anathema If any one shall affirm the internal or outwardly-uttered Word to be the Son of God let him be Anathema If any one shall affirm the Son who was born of Mary to be man only let him be Anathema If any one asserting him that was born of Mary to be God and man shall understand the unbegotten God himself let him be Anathema If any one shall understand this Text I am the first God and I am the last and besides me there is no God which is spoken in order to the destruction of Idolls and those which are not Gods in the same sense which the Jews take it in to wit as if it were spoken upon account of the subversion of the only begotten God before ages let him be Anathema If any one hearing these words The word was made flesh shall suppose that the Word was changed into flesh or that he assumed flesh by having undergone any change let him be Anathema If any one hearing that the only begotten Son of God was crucified shall assert that his Deity underwent any corruption or passion or mutation or diminution or destruction let him be Anathema If any one shall affirm that the Father spake not these words Let us make man to
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 âad 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
things were added which should in future happen to Israel and to the Gentiles These were the times manifested by them whereby was declared not the beginning of Faith as we said before but the times wherein those Prophets themselves lived and foretold these things But these Wise men in our days whenas they neither compose Histories nor predict future things but having written these words The Catholick Faith was published immediately add the Consulate the month and the day And as those holy persons wrote the History of affairs in their age and noted the times of their own ministration so these men do manifest the time of their own Faith And would to God they had written concerning their own Faith only for now they first began to believe and had not attempted to write concerning the Catholick Faith For they have not written Thus we believe but after this manner The Catholick Faith was published The audaciousness therefore of this design does reprehend their impiety but the novelty of the Expression by them invented is altogether like the Arian Heresie For by their writing after this manner they have informed all persons when they themselves began first to believe and from what instant they are desirous their Faith should be Preached And according to that saying of Luke the Evangelist A Decree of Enrolment was published which Edict was not before but it began from those times and was published by him that wrote it so these persons by writing thus The Faith is now published have demonstrated that the Tenets of their Heresie are novitious and were not in former times But in as much as they add the term Catholick they are insensible of their falling into the impious opinion of the Cataphrygae and as they did so do these assert saying the Faith of the Christians was first revealed to us and took its beginning from us And as they stiled Maximilla and Montanus so these term Constantius their Lord and Master instead of Christ. But if according to them the Faith took its beginning from this Consulate what will the Fathers and the blessed Martyrs do Moreover what will they themselves do with such persons as were catechized and instructed by them and died before this Consulate How will they raise them to life again that they may root out of their minds what they seemed to have taught them and implant in them those sentiments which as they write are newly invented by them To such a degree of ignorance are they arrived being only well skilled in framing Pretexts and they such as are undecent and improbable and which may be presently confuted Thus wrote Athanasius to those of his acquaintance Such as are Lovers of learning after they have found out this letter may understand the powerfull expressions therein contained For we having an aversion for prolixity have inserted but part thereof here Further you are to take notice that the Synod deposed Valens Ursacius Auxentius Germinius Caius and Demophilus because they would not Anathematize the Arian opinion Wherefore they highly resenting their deposition hastned forthwith to the Emperour carrying along with them that Draught of the Creed which had been read in the Synod And the Synod acquainted the Emperour with their determinations by their letter the purport whereof being translated out of Latine into Greek is this The Letter of the Ariminum Synod to the Emperour Constantius By Gods will and the Command of your Piety we believe Order has been taken that we Western Bishops should come out of divers Provinces to the City of Ariminum that the Faith of the Catholick Church might be made apparent to all men and that Hereticks might be notified For whilst all of us who entertain such sentiments as are true could review and consider matters our determination was to hold the Faith which hath continued from all antiquity which we have received by the Prophets Gospels and Apostles by God himself and our Lord Jesus Christ the preserver of your Empire and Doner of your safety For we accounted it a thing detestable to maim any of those matters which have been rightly and justly determined and to take away any thing from those persons who were Assessours in the Nicene Treaty together with Constantine of glorious Memory the Father of your Piety Which Treaty hath been manifested and insinuated into the minds of the people and is found to have been then opposed to the Arian heresie in such manner that not only that but other heresies also have thereby been vanquished From which Treaty should any thing be taken away a passage would be opened to the poison of Hereticks Therefore Ursacius and Valens sometime lay under a suspicion of being adherents to the same Arian heresie and they were suspended from communion They also begged pardon as the contents of their Libel do manifest Which they procured at that time from the Council of Millaine the Embassadours of the Church of Rome also assisting Constantine being present in this Consult in regard after a searching disquisition that Creed had been drawn up which he believing and being baptized departed to Gods rest we look upon it as a thing detestable to make any Mutilations therein or in any thing to set aside so many Saints Confessours and successours of the Martyrs who were composers of that Treaty in regard they have kept all things asserted by the past Writers of the Catholick Church And it hath continued to these very times wherein Your Piety hath received the power of Ruling the world from God the Father by God and our Lord Jesus Christ. But these wretched men endewed with an unhappy Sense have again by a temerarious attempt proclaimed themselves the setters forth of impious Doctrine and even now they endeavour to shake what had been founded in reason For when the Letters of Your Piety ordered that the Faith should be Treated of there was proposed to us by the forenamed disturbers of the Churches Germinius Auxentius and Caius having joyned themselves to them a new Creed to be considered of which contained much perverse Doctrine But when the Creed they proposed publickly in the Council seemed to displease their sentiments were that it was to be drawn up otherwise And it is manifest that they have in a short time often altered these things But lest the Churches should be frequently disturbed we have determined that the ancient sanctions ought to be kept ratified and inviolable and that the forementioned persons should be removed from our communion In order therefore to the informing of Your Clemency we have directed our Legates who by our Letter will declare the opinion of the Council To whom we have given this particular only in charge that they should dispatch their Embassie no otherwise than that the ancient Sanctions may continue firm and inviolable as also that Your Wisdom might know that peace cannot be accomplished by this which the forenamed Valens
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 addâcted 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
And having translated that form of the Creed read at Ariminum into the Greek tongue as it has been before related they published and confirmed it giving out that that Creed which was made publick by them at Nice had been dictated by an Oëcumenicall Synod their design being to impose upon the simpler sort of people by the likeness of the Cities name For such persons were ready to think that it was the Creed published at Nicaea a City of Bithynia But this cheat was not at all advantagious to them for it was soon detected and they themselves continued to be exposed to the reproach and laughter of all men Let thus much be said concerning what was transacted in the Western parts We must now pass to the relation of what was done at the same time in the East And our Narrative must begin from hence CHAP. XXXVIII Concerning the Cruelty of Macedonius and the Tumults by him raised THe Bishops of the Arian party assumed a greater degree of boldness from the Imperial Edicts And upon what account they attempted to convene a Synod we will relate a little afterwards But we will first briefly recite those things done by them before the Synod Acacius and Patrophilus having ejected Maximus Bishop of Jerusalem placed Cyrillus in his See Macedonius subverted the Provinces and Cities lying near to Constantinople preferring those that were embarqued in the same wicked design with him against the Churches He ordained Eleusius Bishop of Cyzicum and Marathonius Bishop of Nicomedia who had before been a Deacon placed under Macedonius he was also very diligent in founding Monasteries of men and women But after what manner Macedonius subverted the Provinces and Cities which lay round Constantinople we are now to declare This person therefore having possest himself of the Bishoprick in such a manner as is before related did innumerable mischiefs to those who would not entertain the same sentiments with him Nor did he persecute those only who were discerned to be members of the Church but the Novations also knowing that they also embraced the Homoöusian Faith These therefore were together with the others disquieted undergoing most deplorable sufferings Their Bishop by name Agelius made his escape by âlight But many of them eminent for their piety were taken and tortured because they would not communicate with him And after their tortures they forcibly constrained the men to partake of the holy mysteries For they wrested their mouthes open with a piece of wood and thrust the Sacrament into them Such persons as underwent this usage looked upon it to be a punishment far exceeding all other tortures Moreover they snatcht up the women and children and forced them to be initiated by Baptism And if any one refused or otherwise spoke against this stripes immediately followed and after stripes bonds imprisonments and other accute tortures One or two instances whereof I will mention that I may render the hearers sensible of the apparent barbarity and cruelty of Macedonius and those persons who were then in power They squeezed the breasts of those women who refused to be communicants with them in the Sacrament between the doors of Presses and cut them off with a Saw They burnt the same members of other women partly with iron and partly with eggs exceedingly heated in the fire This new sort of torture which even the Heathens never used towards us was invented by those who professed themselves Christians These things I heard from the long-liv'd Auxano of whom I have made mention in the first Book He was a Presbyter in the Church of the Novatians And he reported that he himself indured not a few miseries inflicted upon him by the Arians before he received the dignity of a Presbyter For he said that he was cast into Prison together with Alexander Paphlagon who with him led a monastick life and sustained innumerable stripes Which tortures as he related he was enabled to indure but Alexander died in Prison by reason of his stripes His Sepulchre is now to be seen on the right hand as you sail into the Byzantine Bay which is named Ceras near the Rivers where there is a Church of the Novatians which bears Alexanders name Moreover the Arians by Macedonius's order demolished many other Churches in divers Cities as also a Church of the Novatians scituate in Constantinople near Pelargus Why I have made particular mention of this Church I will here declare as I heard it from the very aged Auxano The Emperours Edict and Macedonius's violence gave order for the demolishing of their Churches who embraced the Homoöusian opinion This Edict and Violence threatned this Church also with ruine and they were at hand to whom the execution hereof was committed I cannot choose but admire when I reflect upon the great zeal and earnestness of the Novatians towards their Church and the kindness which they had for those persons who at that time were ejected out of the Church by the Arians but do now peaceably and quietly enjoy their Churches When therefore they to whom the execution hereof was enjoyned were urgent to demolish this Church also a great multitude of people that were Novatians and others who embraced the same sentiments with them flock't together thither And when they had pulled down their Church they conveyed it to another place This place is scituate over against the City Constantinople the name of it is Sycae and 't is the thirteenth Ward of the City Moreover the removal of the Church was performed in a very short time it being carried away by a numerous multitude of people with an incredible alacrity of mind For one carried Tiles another Stones a third Timber Some took up one thing some another and carried it to Sycae Yea the very women and little children assisted in this business looking upon it as an accomplishment of their desires and esteeming it as a great gain that they were vouchsafed to be pure and faithful preservers of the things consecrated to God In this manner therefore was the Church of the Novatians at that time removed to Sycae But afterwards when Constantius was dead the Emperour Julian ordered the place to be restored to them and permitted them to rebuild their Church At which time the people in the same manner as before carried the materialls back again and built the Church in its former place and having made it more beautifull and stately they would have it called Anastasia a name apposite and significative This Church therefore was afterwards erected again as I said in the Reign of Julian But then both parties as well the Catholicks as the Novatians were after the same manner persecuted Wherefore the Catholicks abhorred to pray in those Oratories wherein the Arians assembled themselves But in the other three Churches for so many Oratories the Novatians had within the Ciây Constantinople the Catholicks assembled with them and prayed together And there wanted but little of their
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
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
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
he made his abode with Eudoxius and was reputed a Vacant Bishop But that we may not seem to have said these things upon account of calumny and reproach hear Eunomius's own words after what manner he takes the boldness to express himself in his Sophistick and fallacious assertions concerning God For he says word for word thus God knows no more than we do concerning his own substance Nor is that more known to him and less to us But whatever we know concerning the divine substance that is wholly known to God And on the contrary whatever he knows the same you will without any difference find in us These and many other such like fallacies Eunomius framed being insensible of his own errour But how he afterwards became a Separatist from the Arians we will in due place relate CHAP. VIII Concerning the Oracle which was found cut upon a stone when the Wall of Chalcedon was demolished by reason of the Emperour Valens's anger BUt the Emperour gave order that the Walls of Chalcedon a City Scituate over against Byzantium should be demolished For he had oblieged himself by Oath to do this after he should have vanquished the Tyrant Procopius because the Chalcedonians siding with the Tyrant had shamefully railed at and abused him and had shut their gates upon him as he passed by their City The Wall therefore was by the Emperours order pulled down And the stones were conveyed to the publick Baths of Constantinople which are called Constantianae There was a Prophecy found cut on one of the stones which had for a long time lain concealed but was then discovered signifying that when the City should be furnished with plenty of water then the Wall should serve for a Bath and that numerous tribes of Barbarous Nations having over-run the Provinces of the Roman Empire and done a great deal of mischief at length should themselves also be destroyed Nothing hinders but we may here insert the Prophecy it self in favour to such as are studious When Nymphs their mystick daunce with watry-feet Shall tread through proud Byzantium's stately street When Rage the City-wall shall overthrow Whose Stones to fence a Bathing place shall go Then Savage Lands shall send forth num'rous swarms Shining with Golden locks and burnish't Arms Which having Ister's Silver streames o're past Shall Scythian Fields and Moesia's Meadows wast But when proud with success they enter Thrace They 'l meet their fate and find a burial-place This was the Prophecy But it afterwards hapned that the Aquaeduct built by Valens furnished the City with plenty of water and then the Barbarous Nations made an insurrection as we shall hereafter declare This prediction as it fell out was by some persons taken in another sense For when that Aquaeduct was brought into the City Clearchus being Praefect of the City built a stately Bath in that now called Theodosius's Forum which Bath was named The plentifull water Upon which account the City celebrated a Festival with great solemnity And this is that say they which is spoken of in the Prophecy in these words Their mystick daunce with watry feet Shall tread through proud Byzantium's stately street But what belonged to the completion of this Prophecy hapned sometime afterwards At that time when the Walls should have been pulled down the Constantinopolitans entreated the Emperour to desist from demolishing of them Also some of the Inhabitants of Nicomedia and Nicaea came from Bithynia to Constantinople and made the same request The Emperour being highly incensed was with great difficulty induced to admit of the suppliants Petition But that he might perform his Oath wherein he had bound himself he gave order both that the Walls should be pulled down and also that the breaches made by that demolishment should at the same time be repaired with other small stones At this present therefore there is to be seen in some parts of the Wall patches basely wrought up with very mean materials laid upon vast and prodigions stones which patches were at that time made Let thus much be said concerning the Wall of Chalcedon CHAP. IX That the Emperour Valens Persecuted the Novatians also who in like manner as did the Catholicks embraced the Homoöusian Faith BUt the Emperour desisted not from Persecuting those that embraced the Homoöusian opinion but drove them from Constantinople and together with them the Novatians also in regard they owned the same sentiments with them whose Churches he ordered to be shut up And gave order that their Bishop also by name Agelius should be punished with Banishment He was a person that had presided over their Churches from the times of Constantine and had led an Apostolick life For he always went bare foot and made use of but one coat observing the command of the Gospel But the Emperours rage against the Novatians was stopt by a pious and also an Eloquent person by name Marcianus He had before born a Military employ in the Imperial Pallace but was at that time a Presbyter of the Novatian Church and taught Anastasia and Carosa Valens's daughters the Grammar by whose names the publick Baths which Valens erected at Constantinople yet standing were called Out of veneration therefore to this person the Novatian Churches which for some small time had been shut up were opened again But the Novatians were not perfectly free from disturbances caused by the Arians For they were hated by the Arians because the Novatians loved and had an extraordinary kindness for the Homoöusians with whom they agreed in opinion This was the posture of affairs at that time Further you are to know that the war against the Tyrant Procopius was finished in the Consulate of Gratianus and Dagalaïfus about the latter end of May. CHAP. X. That the Emperour Valentinianus begat a son who bore his Fathers name to wit Valentinianus he having begat his son Gratianus before his being created Emperour NOt long after this War during the same Consulate a son was born to Valentinianus the Emperour in the Western parts who had his Fathers name given him For he had begotten Gratianus long before his undertaking the Government of the Empire CHAP. XI Concerning a hail of an unusual bigness which fell from heaven and concerning the Earthquakes in Bithynia and the Hellespont ON the following Consulate which was Lupicinus's and Jovianus's there fell a hail at Constantinople of a Vast bigness on the second of July which was like stones Many persons said that this hail was sent by reason of Gods anger because the Emperour had banished several of the Sacerdotal Order in regard they refused to communicate with Eudoxius A little after this time during the same Consulate the Emperour Valentinianus proclaimed his Son Gratianus Augustus on the twenty fourth of August On the year after wherein Valentinianus and Valens were the second time Consuls there hapned an Earthquake in Bithynia which ruined the City Nicaea on the eleventh of October
dearly beloved Brethren and Fellow-Ministers Evethius Cyrillus Hyperechius Uranius Heron Elpidius Maximus Eusebius Eucarpius Heortasiâs Neon Eumathius Faustinus Proclinus Pasinicus Arsenius Severus Didymion Brittannius Callicrates Dalmatius Aedesius Eustochius Ambrosius Gelonius Pardalius Macedonius Paulus Marcellus Heraclius Alexander Adolius Marcianus Sâhenelus Johannes Macer Charisius Silvanus Photinus Antonius Anyâho 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 bâead 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 âambos 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
depended upon them and the greatest Synods have been and at this present are convened by their determination and appointment Moreover we have made mention of the Arian Heresie because it has disquieted the Churches Let this be sufficient to have been said by way of Preface We will now begin our History CHAP. I. How after the death of Valens when the Goths laid Siege to Constantinople the Citizens sallied out of the City against them having those Saracens who were under Mavia's Command to be their Auxiliaries AFter the Emperour Valens had ended his life by an unknown sort of death the Barbarians made their approaches again to the very walls of Constantinople and ruined the Suburbs on every side of it The Citizens sorely vexed thereat on their own accord sallied out against the Barbarians every one taking what came next to hand for Arms. Dominica the Emperours Wife gave every one that went out upon this piece of service such pay out of the Imperial Treasury as was usually allowed to Souldiers Some few Saracens their Confederates assisted them being sent from Mavia whom we have mentioned before When the Citizens had after this manner made a resistance against them at that time the Barbarians retreated farther off from the City CHAP. II. That the Emperour Gratianus having recalled the Orthodox Bishops from their Exile drove the Hereticks out of the Churches and took Theodosius to be his Colleague in the Empire GRratianus being together with Valentinianus Junior in possession of the Empire and detesting his Unkle Valen's cruelty towards the Christians recalled those who had been Exiled by him Moreover he made a Law that persons of all Sects might without any distinction securely meet together in their Oratories only the Eunomians Photinians and Manichaeans were extruded out of the Churches Being also sensible of the languishing condition of the Roman Empire and of the growth of the Barbarians and perceiving also that the State was in want of a valiant and couragious man he chuses Theodosius a person descended of a noble family in Spain who had performed many a brave piece of service in the Wars and upon that account had by all men been long since judged worthy of the Empire even before Gratianus's Election of him to be his Colleague in the Empire Having therefore proclaimed him Emperour in Sirmium a City of Illyricum in the Consulate of Ausonius and Olybrius on the sixteenth of January he divides with him the care of managing the War against the Barbarians CHAP. III. What Bishops were in possession of the Presidency over the greater Churches at that time AT this time Damasus Presided over the Church at Rome who had succeeded Liberius Cyrillus was as yet in possession of the Church at Jerusalem The Antiochian Church as I have said was divided into three parts For Dorotheus the Arian successour to Euzoius was possest of the Churches Of the rest one part paid obedience to Paulinus the other to Melitius who was recalled from Banishment Lucius although living in Exile Presided over the Arians at Alexandria the professours of the Homoöusian opinion in that City were headed by Timotheus successour to Peter Demophilus was in possession of the Churches at Constantinople who succeeded Eudoxius in the Presidency over the Arian Faction Those that abominated communion with him celebrated their assemblies apart by themselves CHAP. IV. How the Macedoniani who had sent an Embassy to Damasus Bishop of Rome in defence of the Homoöusian Creed returned again to their old Heresie THe Macedoniani after their Embassy sent to Liberius for some time held a perfect and entire communion with the Churches throughout every City intermixing themselves with those who from the beginning had embraced that Draught of the Creed publish 't at Nicaea But when the Emperour Gratianus's Law was promulged which allowed a Liberty to several Sects they made it their business to hold separate assemblies again Being met together at Antioch in Syria they determined again that the term Homoöusios was to be abominated and that a communion was not in any wise to be held with those who embraced the Nicene Creed âut they proceeded not in their attempt For many of their own party finding fault with their inconstancy because sometimes they Decreed one thing at others another left them and in future became firm Adherents to those that embraced the Homoöusian Creed CHAP. V. Concerning what hapned at that time at Antioch upon Paulinus's and Melitius's account MOreover at the same time arose a great difference at Antioch in Syria upon Meletius's account We have told you already that Paulinus Bishop of Antioch by reason of his eminent piety was not banished and that Melitius after he had been restored by Julianus was again banished by Valens and at length recalled in Gratianus's Reign At his return to Antioch he found Paulinus very much decayed by reason of his great age Immediately therefore all those who were Meletius's favourers used their utmost endeavours to make Melitius Paulinus's Coadjutor But upon Paulinus's saying that it was contrary to the Canons to admit of a Coadjutor who had been Ordained by the Arians the people make use of force and cause him to be Consecrated in one of the Churches without the City Hereupon a great difference arose But afterwards the people came to an agreement upon these terms Having assembled those persons that were reputed fit to be entrusted with the Bishoprick they find them to be in all six of which number Flavianus was one They bound these men by an Oath that none of them should make an interest for the Bishoprick after the death of one of the Prelates but that they should permit the Surviver to continue possest of the See of the person deceased Having given them an Oath after this manner the people came to an agreement nor was there any further dissention amongst them But the Luciferiani made a separation from the rest for this reason because Melitius who had been Ordained by the Arians was admitted to the Bishoprick Whilst affairs at Antioch were in this posture a very urgent occasion oblieged Melitius to take a journey to Constantinople CHAP. VI. That Gregorius of Nazianzum was by a general suffrage of the Orthodox constituted Bishop of the Constantinopolitan Church at which time the Emperour Theodosius after his Victory over the Barbarians fell sick at Thessalonica and was Baptized by Ascholius the Bishop AT which time Gregorius was translated from the Bishoprick of Nazianzum to that of Constantinople by the common suffrage of many Prelates And this was done in such a manner as I have declared About the same time the Emperours Gratianus and Theodosius got each of them a Victory over the Barbarians Gratianus returned immediately into the Gallia's because the Alamanni overran those Provinces But Theodosius after he had erected his Trophies hastned to Constantinople and arrives at Thessalonica There he fell
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
seemed rough and austere to the Ecclesiasticks and incurred their Odium many of them became his enemies and declined him as an angry person Serapion his Deacon incited him to alienate all mens minds from himself And on a time when all the Clergy were present he spake aloud to the Bishop after this manner You will never be able O Bishop to get the mastery over these persons unless you drive them all out with one rod. This expression of his excited an Odium against the Bishop Not long after the Bishop ejected many persons out of the Church some for one reason others for another But they as it usually happens in such violent proceedings of Governours enter into a Combination against him and calumniated him to the people That which induced the hearers to a belief of what was spoken against him was that the Bishop would not eat with any body nor would he upon any invitation go to a Feast Upon which account most especially the calumny against him improved and grew greater Upon what design he refused to eat with any person no one could ever certainly tell For those who are desirous of defending him say that he had a very weak stomack and could hardly digest meat for which reason he did eat alone Others affirm he did this on account of his Ascetick and most severe course of life What-ever of truth there was in this matter it was of no small advantage to his Accusers in order to their calumniating him Notwithstanding the people did highly approve of him upon account of the Sermons he Preach't in the Church loved the man exceedingly and disregarded those persons who attempted to accuse him Moreover what his Sermons were as well those published by himself as them taken by the Notaries from his mouth as he Preach't them how elegant inviting and perswasive it is needless now to declare in regard those that are desirous may read them and reap abundant benefit from them CHAP. V. That Johannes differed not only with the Clergy but with the Magistracy also And concerning Eutropius the Eunuch AS long as Johannes was offensive to the Clergy only the designes framed against him were weak and infirm But after he attempted to reprove many of the Magistracy also beyond the bounds of what was fit then the envy against him was much more enkindled Many things were spoken against him most whereof were in future believed by the hearers But that which made an addition to the calumny was the Oration at that time spoken by him against Eutropius For Eutropius the Eunuch the chief person of the Bed-chamber to the Emperour the first Eunuch that was vouchsafed the dignity of a Consul by the Emperour desirous to be revenged upon some persons who had taken sanctuary in the Church made it his business to get an Edict published by the Emperours prohibiting any person from flying into the Churches for sanctuary but that such as had fled thither should by force be drawn out thence But divine vengeance followed immediately hereupon For the Law was promulged and not long after Eutropius himself having offended the Emperour made his escape into the Church The Bishop therefore whilest Eutropius lay under the Altar and was terrified with fear sitting in the Pulpit out of which it had before been his usage to Preach in order to his being heard more easily made an Oration in reproof of him Whereupon he seemed to give a greater offence to some persons because he was not only incompassionate towards an unfortunate man but on the contrary even reproved him Eutropius therefore at that time bearing the Consulate was by the Emperours order beheaded for some crimes he had committed His name also was rased out of the Fasti Consulares and only Theodorus's name who had been his Colleague in the Consulate was Recorded therein 'T is reported likewise that Bishop Johannes making use of his usuall freedom and boldness in speaking did sharply reprove Gaina also at that time Master of the Milice because he took the confidence to make a request to the Emperour that one of the Churches within the City might be assigned to the Arians who were of the same opinion with himself He also reproved several other of the Grandees upon various accounts with much freedom and boldness by reason of which liberty of his he gained the Ill-will of many persons Wherefore Theophilus also Bishop of Alexandria soon after Johannes's Ordination began to consider how he might undermine and ruine him And with some persons that were present he discoursed privately concerning that affair but he imparted his own design by Letters to many others who were at a great distance For he was not only vexed at Johannes's too great boldness but also because he had not been able to promote Isidorus a Presbyter under him to the Bishoprick of Constantinople In this posture were Bishop Johannes's affairs and immediately at the very beginning of his Episcopate he felt the pangs of mischief and disquietude But we will declare the matters that concern him in the procedure of our History CHAP. VI. Concerning the Tyranny of Gaïna the Goth and the disturbance he raised at Constantinople and concerning his death I Will now relate an affair worthy to be recorded which hapned at this very time and will demonstrate how divine providence freed the City and Roman State from the greatest danger imaginable by unexpected assistances What that was must now be declared Gaïna was by extract a Barbarian Having made himself a Subject to the Romans and ingaged in a Military Employ he rose by degrees and was at length constituted Generall both of the Roman Horse and Foot When he had gotten so great a power he knew not himself nor could he moderate his own mind But as the saying is moved every stone that he might render the Roman Empire subject unto himself He sent for the whole nation of the Goths out of their own Country And took care that such as were his relations should have the Command of the Military Forces Moreover when Tribigildus one of his kindred Tribune of those Souldiers lodged in Phrygia raised a Rebellion by Gaïna's instigation and ruined the whole Province of Phrygia Gaïna orders the matter so that the care of affairs there should be committed to himself To which the Emperour Arcadius foreknowing nothing of his design readily yielded Gaïna therefore forthwith made an Expedition pretendedly indeed against Tribigildus but in reality with a resolution to turn Tyrant He took along with him a vast multitude of the Barbarous Goths And when he was arrived in Phrygia laid all places desolate The Romans were on a sudden mightily disturbed not only by reason of the vast number of Barbarians who were with Gaïna but also in regard the fertilest and most usefull Provinces of the East were highly endangered But then the Emperour in relation to the present juncture of affairs made use of a prudent and
Roman State were thus tempestuous those intrusted with the Prelacy abstained not in the least from framing Designes and Plots one against another to the reproach and disgrace of the Christian Religion âor at this very time the Bishops employed their thoughts about raising tumults and insurrections against one another Which mischief took its beginning from Egypt upon this account CHAP. VII Concerning the Dissention which hapned between Theophilus Bishop of Alexandria and the Monasticks in the Solitude And how Theophilus Anathematized Origen's Books A Little before this a question had been started whether God were a body and had an humane shape or whether he were incorporeall and forreign not only to an humane but to any other bodily shape and figure whatever By reason of this question strifes and contentions were raised amongst many persons some favouring this opinion others patronizing that The greatest part of the plainer and simpler sort of Asceticks asserted that God was corporeall and had an humane shape But most other persons condemned their opinion affirming God to be incorporeall and wholly void of all manner of bodily shape Whose Sentiment was embraced by Theophilus Bishop of Alexandria in so much that he invieghed publickly in the Church in the presence of the people against those who asserted God had an humane shape and did himself expressly determine that he was incorporeall The Egyptian Asceticks understanding this left their Monasteries and came down to Alexandria And raised a tumult against Theophilus condemning him of impiety and were resolved to kill him Theophilus acquainted herewith was sorely perplexed and employed his mind about a device how he might avoid the death he was threatned with Being come into the presence of these men he addrest himself to them in a flattering way and spoke to them on this wise Whilest I behold you to my thinking I see God's Countenance These words mollified the fury of the Monks Their return to him was If you speak true to wit that God's Countenance is like ours then Anathematize Origen's Works For some persons have disputed out of those Books and contradicted our Opinion But if you refuse to do that expect from us the Treatment due to impious persons and enemies to God I will do whatever seems good to you replied Theophilus and therefore be not incensed against me For I my self do abominate Origen's Books and judge those persons worthy of reprehension who admit of them Theophilus therefore having after this manner given the Monks a repulse dismissed them And perhaps the controversie about this matter which had come to this height might have been quieted and appeased had there not another accident forthwith hapned of this nature There presided over the Monasteries in Egypt four pious men Dioscorus Ammonius Eusebius and Euthymius These persons were own Brothers and from their stature of body were termed The Long They were eminent both for their Sanctity of life and eloquence And upon that account their fame was very great at Alexandria Moreover Theophilus Bishop of Alexandria had an high esteem for these men For which reason he constituted one of them to wit Dioscorus Bishop of Hermopolis having by force constrained him to undertake that Ecclesiastick Charge Two more of them he intreated to continue with him and could scarcely perswade them to it but in regard he was Bishop at length he forced them to stay and having honoured them with the Dignity of Clergy-men he committed the disposall of the Revenue of the Church to them They necestitated thereto and discharged their office of Stewardship very well Notwithstanding they were displeased because they could not Philosophize as they had a mind to do nor be intent upon their studies of an Ascetick Discipline But when in process of time they were of opinion that their souls received harm in regard they perceived the Bishop wholly intent upon Lucre and making it his chief concern to amass money together and upon that account as 't is commonly said moving every stone then they refused to live aây longer with him saying they were in love with the Solitude and preferred that before a City-life The Bishop as long as he was ignorant of the true reason why they resolved to be gone entreated them to stay But after he perceived himself condemned by them he was filled with rage and threatned to do them all manner of mischief When they disregarding his menaces were departed into the Solitude Theophilus being as may be conjectured a person of an hot and hasty temper raised no small disturbance against these persons but set all engines on work to create them trouble He forthwith entertained an hatred for their Brother Dioscorus also Bishop of Hermopolis For he was sorely vexed at him because the Asceticks were his favourers and had an high veneration for him He very well knew that he could no ways damnifie these persons unless he could make the Monks their enemies He therefore makes use of this method 'T was certainly known to him that those men in their frequent disputes with him had strongly asserted that God was incorporeall and in no wise had an humane shape For humane passions do of necessity accompany an humane shape And this had been diligently inquired into by the Ancients especially by Origen Although this was Theophilus's own Sentiment concernâng God yet that he might be revenged of his enemies he was not ashamed of contradicting what he and they had well and truly asserted But imposed upon most of the Monks persons innocent indeed and sincere but who were unskillfull in learning yea most of them illiterate For he sends Letters to the Monasteries in the Solitudes giving them advice that they ought not to be perswaded by Dioscorus nor his Brethren who affirm God to be incorporeall For God said he according to the testimony of the Sacred Scripture hath eyes ears hands and feet as men have But those persons about Dioscorus being followers of Origen do attempt to introduce an impious opinion to wit that God has neither eyes nor ears nor feet nor hands With this imposture he deceives most of the Monks and there arises a very hot dissention amongst them Such as had their minds cultivated with Learning were in no wise caught with this fraud but continued their adherence both to Dioscorus and Origen But the simpler sort who were the most in number and had the greatest warmth and zeal forthwith made an insurrection against the Brethren A division therefore was made amongst them and they reproach't one another as impious persons Theophilus's party termed the Brethren Origenists and impious persons On the contrary the other Faction stiled those instigated by Theophilus Anthropomorphitae Whereupon no small contention arose and an irreconcileable War was kindled between the Monks As soon as Theophilus understood that his design succeeded according to his own mind he went to Nitria where the Monasteries are accompanied with a great multitude and Arms the Monks
whereof the same Erminius sent me long since written out with his own hand as I have attested above four years since in that Preface I prefixt before my Edition of Socrates and Sozomen The second Manuscript Copy was taken out of the Library of that most Illustrious Prelate Dionysius Tellerius Arch-Bishop of Rheims this is no very ancient Copy but 't is a good one and transcribed by the hand of a Learned man This Copy was of great use to us in many places as we have now and then shown in our Annotations THE FIRST BOOK OF THE Ecclesiastical History OF EVAGRIVS SCHOLASTICVS Epiphaniensis And one of the EX-PRAEFECTS The Writers Preface wherein he declares on what account he betook himself to the Writing of this present History EUSEBIUS Surnamed PAMPHILUS a Person both eminently Eloquent as to other things and so powerfull in his Writings also that by his perswasives he might be able if not to render them perfectly Orthodox yet to prevail upon his Readers so far as to embrace our Sentiments Eusebius surnamed Pamphilus I say Sozomen Theodoret and Socrates in the best and most accurate manner have set forth in Writing both the Advent of our Compassionate God amongst us and his Ascent into the heavens and also those things which the divine Apostles and other Martyrs have couragiously performed in their Combats in defence of the Faith Moreover whatever else hath been transacted by those of our Religion whether praise-worthy or otherwise till some part of the Emperour Theodosius's Reign But in regard no person has hitherto given an orderly Narrative of the transactions that hapned afterwards which notwithstanding are not much inferiour to them I have resolved though I am but little versed in such things to undertake this Work and to compile an History of those affairs being very confident that by his assistance who infused wisdome into Fishermen and made the tongue of a Brute utter an articulate voice I shall raise affairs already buried in Oblivion give life to them by my Discourse and render them immortall by an eternall commemoration to the end that every one of my Readers may know what has been done when where how against whom and by whom affairs have been transacted untill our own times and to the end that nothing worthy to be remembred may lie concealed by a remiss and dissolute Sloth and which is its next neighbour Oblivion Divine assistance therefore being my guide I will begin where the Authours I have already mentioned closed their History CHAP. I. That after the destruction of the impious Julian when the Heresies had been a little quieted the Devil afterwards disturbed the Faith again WHen the impiety of Julian had now been drowned in the bloud of the Martyrs and Arius's madness bound in the Fetters made at Nicaea and when Eunomius and Macedonius driven away by the Holy Spirit as it were by an impetuous wind had been Shipwrack't about the Bosphorus and at the sacred City Constantinople when the Holy Church having laid aside her late filth and recovering her Pristine beauty and gracefullness was clothed in a Vesture of Gold wrought about with divers colours and made fit for her Lover and Celestiall Bridegroom the Devil Virtue 's enemie unable to bear this raises a new and unusuall kind of War against us contemning the worship of Idols which now lay tramplied under foot and abandoning Arius's Servile madness He was indeed afraid of making an attack against our Faith openly as an enemy in regard it was fortified by so many and such eminent Holy Fathers and because he had lost many of his Forces in the Siege thereof But he attempts this business in such a method rather as theeves make use of by inventing certain Questions and Answers whereby he in a new manner perverted the erroneous to Judaism the Wretch being insensible that he should be foiled even this way For that one Term which before he had made the sharpest resistance against he now admires and embraces rejoycing mightily though he could not wholly vanquish us yet that he was able to adulterate even but one word Having therefore many times wound up himself within his own malice he invented the change of one Letter which might indeed lead to one and the same sense but notwithstanding would separate the understanding from the tongue least with both they should confess and glorifie God in a concordant and agreeable manner Further in what manner each of these things was performed and what conclusion they had I will declare in their due places and times Whereto I will likewise add whatever else I could finde worthy to be related although it may seem forreign to my subject resolving to close my History where it shall seem good to the compassionate and propitious Deity CHAP. II. 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 FOr as much as Nestorius that tongue full of Hostility against God that second Sanhedrim of Caïphas that shop of Blasphemy wherein Christ is again bargained for and sold his Natures being divided and torn in sunder of Whom not one bone had been broken on the very Cross it self according as it is written nor had his woven-coat in any wise been rent by the Murderers of God has rejected and abandoned the term Theotocos a word long since framed by many of the most approved Fathers by the inspiration of the Holy Spirit and instead thereof has coyned and formed the term Christotocos an adulterate coyn us it were stamped by himself and has refilled the Church with innumerable wars making an inundation of Civill bloud therein I shall not I suppose want matter agreeable and fit for the composure of an History nor shall I despair of bringing it to a conclusion if by the cooperation of Christ who is God above all I shall begin from the blasphemy of the impious Nestorius Now the War of the Churches had its originall from hence There was one Anastasius a Presbyter a person of a very unsound opinion an ardent Lover of Nestorius and his Jewish Sentiments who had accompanied Nestorius in the journey he made in order to his entring upon the Bishoprick of Constantinople In which journey having had a conference with Theodorus at Mopsuestia and heard his opinions was perverted from piety as Theodulus has related treating hereof in one of his Epistles This Anastasius in a Sermon he Preacht to the people that loved Christ in the Church of Constantinople was so audacious as openly and plainly to speak these words Let no person term Mary Theotocos For Mary was a woman but 't is impossible for God to be born of a woman The people that loved Christ being highly offended at the hearing hereof and supposing not without reason that this
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 Triââes 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 drunkânness of sottishness caused by fulness of wine of suâââiâs 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 turnâd 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 diffââence between the Faithfull and the ânfidells 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 Juvâââlis 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
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
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
Emperour Anastasius perceived he ejected those Bishops who made any Innovation out of the Church where-ever he found any such person either crying up the Synod of Chalcedon contrary to the usage in those places or else Anathematizing it He ejected therefore out of the Imperial City in the first place Euphemius as we have related before and then Macedonius after whom Timotheus was made Bishop Flavianus also was by him ejected out of Antioch CHAP. XXXI The Letter of the Monks of Palestine to Alcison concerning Xenaias and some other persons NOw concerning Macedonius and Flavianus the Monks in Palestine in their Letter to Alcison say word for word thus But Petrus being dead they were again divided amongst themselves and Alexandria and Egypt and Libya continued within their own Communion The rest of the East likewise held a Communion separate from others in regard the Westerns refused communicating with them on any terms unless to their Anathematizing of Nestorius Eutyches and Dioscorus they would add Petrus Mongus also and Acacius The Churches therefore over the whole world being in this posture the genuine followers of Dioscorus and Eutyches were reduced to the smallest number imaginable And when they were now just about vanishing in such a manner as not to appear any more in the world One Xenaias a person agreeable to his name truly a stranger from God on what design we know not nor what the grudge was which he would revenge upon Flavianus but under a pretext of the Faith as most do say begins to move against Flavianus and to calumniate him as a Nestorian But when Flavianus had Anathematized Nestorius together with his opinion Xenaias passes from Nestorius to Dioscorus and to Theodorus and Theodoret Ibas and Cyrus and Eutherius and Johannes and we know not to what persons else nor whence he had gathered them Some of whom had in reality been Asserters of Nestorius's Sentiments but others of them suspected to have been Nestorius's followers had Anathematized him and had ended their lives in the Communion of the Church Unless says Xenaïas to Flavianus you will Anathematize all these persons who are distempered with Nestorius's Tenets you are an Embracer of Nestorius's Sentiments although you should Anathematize him a thousand times together with his Opinion By Letters also he excites the Favourers of Dioscorus and Eutyches perswading them to assist himself against Flavianus and to require him not to Anathematize the Synod but the forementioned persons only When Flavianus the Bishop had made a long and stout resistance against these men and against others who together with Xenaias combined against him to wit one Elusinus Bishop of the Second Cappadocia Nicias Bishop of Laodicea in Syria and others from other places to relate the Causes of which persons hatred against Flavianus belongs not to us but to others at length Plavianus supposing they would not be quiet in behalfe of these persons yielded to their contentious humour and having in writing Anathematized the foresaid persons sent his Libell to the Emperour For they had incensed him against Flavianus as being an Assertour of Nestorius's Opinion But Xenaias not satisfied even herewith required again of Flavianus that he should Anathematize the Synod it self and those who asserted two natures in the Lord Christ one of the Flesh another of the Deity Which when Flavianus had refused to do Xenaias accused him again as being a Nestorian After many debates in reference to this matter when the Patriarch had drawn up an Exposition of the Faith wherein he profest that he embraced the Synod as to what related to the Deposition of Nestorius and Eutyches but not as to its definition and doctrine of the Faith they renewed their Accusations against him as if he were a secret favourer of Nestorius's Sentiments unless he would add an Anathematism against the Synod it self also and against those who asserted two Natures in our Lord one of the Flesh another of the Deity Moreover by their many fraudulent words ' and expressions they induced the Isauri also to embrace their own Opinion And having drawn up a Writing concerning the Faith wherein they Anathematized the Synod together with those who affirmed two Natures or Proprieties in Christ they withdrew themselves from a Communion with Flavianus and Macedonius and enter into society with others who had subscribed to their Writing During this interim they entreated the Bishop of Jerusalem also that he would draw up in writing the Form of his own Faith Which he having set forth sent it to the Emperour by the followers of Dioscorus And that Copy of it which they produce does indeed contain an Anathematism of those who assert two Natures But the Bishop of Jerusalem himself affirms that it has been adulterated by them and produces another without any such Anathematism Nor need this seem a wonder For they have frequently corrupted the Books of the Fathers And by false Titles have ascribed many of Apollinaris's Books to Athanasius to Gregorius Thaumaturgus and to Julius By which Books especially they have induced many persons to embrace their own impiety Further they requested of Macedonius a Writing concerning his own Faith Who set forth an Exposition thereof affirming that he knew no other Faith save that of the Three hundred and eighteen and hundred and fifty Holy Fathers and he Anathematizes Nestorius and Eutyches and those who assert two Sons or two Christs or who divide the Natures but has made no mention of the Ephesine Synod which deposed Nestorius nor of that at Chalcedon wherein Eutiches had been deposed Whereat the Monasteries about Constantinople were highly offended and separated from the Communion of Macedonius the Bishop In the mean while Xenaias and Dioscorus having brought over many of the Bishops to their own party became intollerable and raised Tumults against those who refused to Anathematize the Synod And against such as would not in the end yield to them they framed many stratagems and caused them to be cast into Exile In this manner therefore they banish Macedonius and Johannes Bishop of Paltum and Flavianus These are the Contents of the foresaid Letter CHAP. XXXII Concerning the Expulsion of Macedonius Bishop of Constantinople and of Flavianus Bishop of Antioch BUt there were other things which secretly wrung Anastasius For when Ariadne had taken a resolution to cloath Anastasius with the Imperial purple Euphemius who presided over the Archi-Episcopal Chair of Constantinople would on no terms give his consent till such time as Anastasius had delivered to him a Caution or Contract in writing written with his own hand and confirmed with great Oaths that he would preserve the Faith entire and introduce no Innovation into Gods Holy Church if he should obtain the Imperial Scepter Which paper Euphemius delivered to Macedonius who was intrusted with the custody of the Sacred Vessells Euphemius had done these things on this
supposes this thing to be unquestionably true from a certain Inscription cut in Phoenician Letters which he affirms that he himself read This Inscription he says is to be seen near a Fountain where two Columns of white Marble are erected on which these words are cut WE ARE THEY WHO FLIE FROM THE FACE OF THAT THIEF JESUS THE SON OF NAVE And this was the conclusion of these transactions Africa was again reduced to a subjection to the Romans and paid in the Annuall Tributes as it had usually done before 'T is moreover reported that Justinian repaired an Hundred and fifty Cities in Africa some whereof were wholly ruined and others as to their greatest part and that he made them most transcendently more magnificent than they had been before beautifying them with an eximious splendidness with Ornaments and with Structures as well private as publick with the Inclosures of walls also and with other vast Edifices wherewith Cities are both usually adorned and also wherein the Deity is appeased with plenty of waters likewise as well for use as ornament some of which waters were first brought into them by him the Cities having not had them before and others he reduced to their ancient course and order CHAP. XIX Concerning Theodoricus the Goth and what hapned at Rome under him till the times of Justinian and that Rome was again reduced to a Subjection to the Romans after Vitiges had fled out of that City I come now to declare the affairs which were transaâââd in Italy and these Procopius the Rhetorician has with great accuracy ralated till his own times After Theodoricus as it has already been declared by me had taken Rome having wholly vanquished Odoacer who tyrannized therein and had Governed the Roman Empire as long as he lived Amalasuntha who had been his Wife undertook the Tutelage of Atalarichus Son to them both and Governed the Empire she was a woman of a Masculine Spirit and in this manner she managed affairs This woman first incited Justinian to a desire of a Gothick War having sent Embassadours to him in regard a Plot was framed against her Further when Atalarichus had ended his life which he did whilst very young Theodatus kinsman to Theodoricus takes upon himself the administration of the Western Empire Who when Justinian had sent Belisarius into the Western parts relinquished his Government for being a person addicted rather to Books and Study he was wholly unexperienced in Military affairs Vitiges a most warlike person being in the interim Commander in chief of the Western Forces From the History of the same Procopius we may extract this also that when Belisarius arrived in Italy Vitiges left Rome and that Belisarius with his Army about him made his approach to Rome Whom the Romans received most willingly and opened their Gates to him that having been chiefly effected by Silverius then Pontif of that City who on this account had sent Fidelis a person that had been Assessour to Atalarichus Thus the City was delivered up to Belisarius without an Engagement and Rome was again brought to a subjection to the Romans after the space of Sixty years on the ninth of the month Apellaeus which the Latines term December when Justinian was in the eleventh year of his Empire The same Procopius relates also that when the Goths besieged Rome Belisarius having a suspicion that Silverius Pontif of that City would betray it â condemned him to a Deportation into Achaia and made Vigilius Pontif in his stead CHAP. XX. How those people termed The Eruli turned Christians in the times of Justinian ABout these very times as the same Procopius relates The Eruli who long before had passed the River Danube at such time as Anastasius Governed the Roman Empire having been kindly received by Justinian who enriched them with great wealth by a generall consent turned all Christians and changed their Pristine way of living for a more civilized and quieter course of life CHAP. XXI That Belisarius recovered the City Rome which had been again taken by the Goths AFter this Procopius sets forth Belisarius's Return to Constantinople and how he carried Vitiges along with him together with the Spoyls taken out of Rome also Totila's seizure of the Roman Empire and how Rome was again reduced under the Goths Dominion and that Belisarius arriving the second time in Italy recovered Rome again And how when the Persian War broke out Belisarius was again sent for to Constantinople by the Emperour CHAP. XXII That the Abasgi turned Christians also in those times THe same Writer Relates that about these very times the Abasgi became more civilized and embraced the Christian Religion and that the Emperour Justinian sent one of the Eunuchs belonging to his Court by descent an Abasgian his name Euphrata amongst the Abasgians to declare to them that no one in that Nation should in future have his Genitalls cut off with an Iron nor that a force should be put upon Nature For out of these the Servants of the Imperial Bed-Chamber were for the most part chosen whom they usually term Eunuchs Then also Justinian built a Church in honour of The Theotocos amongst the Abasgi and constituted Priests amongst them And from thence forward The Abasgi learned The Dogmata of the Christians with the greatest accuracy imaginable CHAP. XXIII That the Inhabitants of Tanais also at that time embraced the Christian Religion and concerning the Earthquakes which hapned in Greece and Achaia IT is related by the same Writer that the Inhabitants of Tanais those who dwell in this Region term that Stream which runs out of the Lake Maeotis untill it falls into the Euxine Sea Tanais earnestly entreated Justinian to send a Bishop to them and that Justinian brought their Petition to effect and most willingly sent a Prelate amongst them The same Authour with much elegancy records that in the times of Justinian the Goths made an irruption out of Maeotis into the Roman Pale he declares also that there hapned dreadfull Earthquakes in Greece Boeotia and Achaia and that the places about The Crisaean Bay were shaken and that innumerable other Towns and Cities were totally ruined That there hapned likewise Chasms of the Earth in many places and that in some places the Ground closed and came together again but that in others those Chasms continued CHAP. XXIV Concerning Narses a Master of the Milice and his Piety HE relates likewise Narses's Expedition who was sent into Italy by Justinian and in what manner he Conquered Totila and after him Teia and how Rome was taken the Fifth time Further those persons who had an intimacy with Narses do report that he appeased the Deity with supplications and other offices of Piety in such a manner paying so due a veneration thereto that even The Virgin and Theotocos her self manifestly declared to him the time when he ought to Engage and that he should
some intervall of time after this Synod Eutychius is ejected and Johannes is placed in the Chair of the Constantinopolitane Church in his room This Johannes was born at Sirimis which is a Village scituate in the Cynegick Region in the Antiochian Territory CHAP. XXXIX That Justinian having forsaken the right Faith asserted the Body of our Lord to be incorruptible AT the same time Justinian deflected from the right High-way of Orthodox Sentiments and having entred a path untrodden by the Apostles and Fathers fell into Thorns and Brambles Wherewith being desirous to fill the Church he mist of his design the Lord having securely fenced the High-way with hedges not to be broken that Murderers and Thieves might not break in as if the wall had been faln and the Fence broken down and thus he fulfilled the Prophets Prediction Johannes therefore who was also termed Catelinus having succeeded Vigilius in the Bishoprick of the Elder Rome and Johannes born at Sirimis Governing the Constantinopolitane Church and Apolinaris that of Alexandria Anastasius successour to Domninus presiding over the Antiochian Church and over that at Jerusalem Macarius who was again restored to his own Chair when he had Anathematized Origen Didymus and Evagrius after Eustochius's deposition Justinian writes that which amongst the Romans is called an Edict wherein he has termed the Body of our Lord incorruptible and incapable of Naturall and irreprehensible passions affirming that our Lord ate in the same manner before his Passion as he did eat after his Resurrection his most holy Body having received no change or alteration from its very Formation in the Womb neither in the Voluntary and Naturall Passions nor yet after his Resurrection To which Assertions Justinian resolved to force the Prelates in all places to give their assent But when all of them affirmed that they earnestly expected the opinion of Anastasius Bishop of Antioch they thereby represt the Emperour 's first Attempt CHAP. XL. Concerning Anastasius Arch-Bishop of Antioch MOreover This Anastasius was a person both incomparably well skilled in the Sacred Scriptures and also accurate in his Moralls and way of living in so much that he would take consideration about the most triviall matters nor would he deflect at any time from a constancy and firmness much less in things momentous and which had a relation to the Deity it self And he had tempered his disposition so that neither an easiness of access to and conference with him might render him exposed to what was unmeet and inconvenient nor should an Austerity and Rigour make him inaccessible in relation to what was fit and rationall In conferences that were weighty and Serious he was of a ready ear and fluent Tongue But in discourses that were impertinent and superfluous he had his ears perfectly shut A bridle represt his tongue in such a manner that he measured his discourse with reason and rendred Silence far better than talke This person therefore Justinian makes an Attack against as against some inexpugnable Tower and sets upon him with all manner of Engines considering with himself that if he could ruine this Tower he should afterwards become Master of the City with ease enslave the Doctrine of the true Faith and lead captive the Sheep of Christ. But Anastasius by a divine heighth of mind raised himself so far above the Emperour for he stood upon a Rock of Faith not to be broken that by his own Relation sent to Justinian he openly contradicted him and in the same Relation demonstrated to him most perspicuously and with great eloquence that the Body of our Lord was corruptible in passions naturall and irreprehensible and that the Divine Apostles and Holy Fathers both thought and taught so The same answer he returned to the Monks of the First and Second Syria who had consulted him and he confirmed the minds of all persons and prepared for the Conflict reciting daily in the Church that saying of that Vessell of Election If any one preach any other Gospell unto you than that you have received though he be an Angell from Heaven let him be accursed Which words when all persons had weighed in their minds a very small number only excepted they imitated him The same Anastasius wrote a Valedictory Oration to the Antiochians after he had received information that Justinian was resolved to send him into Banishment Which Oration is deservedly delightfull and admirable for the elegancy of its words the abundance of its sententious expressions the frequent quotations of Sacred Scripture and for the Accommodateness of the History CHAP. XLI Concerning the death of Justinian BUt this Oration was not published God having provided some better thing for us For Justinian whilst he dictated a sentence of Deportation against Anastasius and the Prelates about him was invisibly wounded and ended his life after he had Reigned in all Thirty eight years and eight months The End of the Fourth Book of Evagrius's Ecclesiastical History THE FIFTH BOOK OF THE Ecclesiastical History OF EVAGRIUS SCHOLASTICUS Epiphaniensis And one of the EX-PRAEFECTS CHAP. I. Concerning the Election of the Emperour Justinus and concerning his Moralls WHen therefore Justinian in this manner had fill'd all places with Disquietude and Tumults and at the close of his Life had received the condign reward of such Actings he departed to the infernall punishments but Justinus his Sister's Son who was intrusted with the custody of the Imperial Pallace which Grand Officer the Roman Tongue terms Curopalates is invested with the purple after his death neither Justinian's departure nor the Election of Justinus having been made known to any person save to those that were his Confidents till such time as he appeared at the Ludi Circenses in order to his performing and undertaking what usually belongs to an Emperour After these Solemnities therefore were over when nothing of an opposition had in any wise been attempted against him he returned to the Pallace By the first Edict he promulged the Prelates who had been convened in all places were sent home to their own Sees in order to their worshipping God in the usuall and received manner no Innovation being made in relation to the Faith And this Action done by him was highly commendable But as to his Life he was dissolute and altogether a slave to Luxuries and obscene pleasures so ardent a lover also of other mens money that he sold all things for illegall gain and revered not the Deity even in the Ecclesiastick preferments which he made his markets of to any persons he could meet with and publickly proposed even these to sale Moreover being possest with two most contrary Vices Boldness and Sloth in the first place he caused his kinsman Justinus to be sent for a personage of an universall honour and esteem both for his skill in
Military affairs and for those other dignities which he had born he at that time made his residence about the Danube and hindred the Abari from passing that River The Abari are a Scythick Nation who live in Waggons and inhabit the Regions scituate beyond Caucasus Which people in regard they had been sorely afflicted by the Turks their Neighbours left their habitation and with their whole Families fled from them and came to the Bosphorus Then leaving the Shore of that termed the Euxine Sea where many barbarous Nations who had left their own dwellings inhabited moreover Cities Castra and some Stations had been built there by the Romans when either Veterane Souldiers or Colonies had been sent thither by the Emperours they continued on their journey engaging all the Barbarians they met with till such time as they were arrived at the Banks of the Danube and had sent Embassadours to Justinian From thence therefore Justinus was sent for on pretence as if he were to enjoy the advantage of that Compact which had been made betwixt him and the Emperour Justinus For in regard both of them were equall as to their Secular Grandeur and Power and whereas the Empire hung as it were betwixt them after many debates they had come to this agreement that he who was arrived at the Empire should give the other the Second place that so by being Second in the Empire he might be First in respect of all other persons CHAP. II. Concerning the Murder of Justinus Kinsman to the Emperour Justinus THe Emperour Justinus therefore received Justinus with great appearances of kindness and friendship but soon after he framed various causes and pretences and by degrees deprived him of his Satellites his Domesticks and the Protectors of his Body and forbids him Access to himself for he sate at home At length by Justinus's order he is removed to the Great City Alexandria where he is most inhumanely murdered in the dead of the night whilst he lay in his bed this being the reward he received for his kindness to the Republick and for those eminent Services he had performed in the Wars Nor would the Emperour Justinus and his wise Sophia abate of their rage or could they satiate their burning sury conceived against Justinus till such time as they had seen his head after 't was cut off and had trampled it under their feet CHAP. III. Concerning those Miscreants Addaeus and Aetherius MOreover not long after the Emperour delivered up Aetherius and Addaeus persons of the Senatorian Order who had been great Favourites of the Emperour Justinian's to a judiciary process they being charged with an accusation of High-Treason Of these two Aetherius confessed that he designed to kill the Emperour by Poyson and said that he had Addaeus his Accomplice in this attempt and his Assistant in all his other designes But Addaeus with horrid Oaths affirmed that he was wholly ignorant of these Treasons Nevertheless both of them were beheaded Addaeus at such time as his head was cut off affirmed that in this matter he had been falsely accused but that he was deservedly punished by divine Justice which inspects all affairs where-ever transacted for he said that by Magick he had murdered Theodotus the Praefectus Praetorio But I cannot positively affirm whither or no these things were so however they were both most flagitious wretches Addaeus was a Notorious Sodomite And Aetherius omitted no sort of Calumny but preyed upon the Estates as well of the living as of the dead in the name of that Imperial House of which he was Curator or Governour during the Empire of Justinian And such was the conclusion of these matters CHAP. IV. Concerning the Edict of our Faith which Justinus wrote to the Christians in all places MOreover the same Justinus wrote an Edict to the Christians in all places the Contents whereof ran in these express words IN THE NAME OF THE LORD JESUS CHRIST OUR GOD EMPEROUR CAESAR FLAVIUS JUSTINUS FAITHFULL IN CHRIST MILD THE GREATEST BENEFICENT ALEMANICUS GOTTHICUS GERMANICUS ANTICUS FRANCICUS ERULICUS GEPAEDICUS PIOUS HAPPY GLORIOUS VICTOR TRIUMPHATOR ALWAYS ADORABLE AUGUSTUS My peace I give unto you says the Lord Christ our true God My peace I leave with you declares the same Christ to all men The purport of which expressions is nothing else but that those who believe in him should unite in one and the same Church being of the same mind in relation to the true Faith of the Christians and having an aversion for them who affirm or think the contrary For the Primary safety which has been appointed to all men is the Confession of the true Faith Wherefore We also following the Evangelick Admonitions and the Holy Symboll or Creed of the Holy Fathers do exhort all men to betake themselves to one and the same Church and Opinion believing in the Father in the Son and in the Holy Spirit in the Consubstantiall Trinity in the One Deity or Nature and Essence both in word and deed and asserting One Might and Power and Operation in the three Hypostasis's or Persons into which we have been baptized in which we have believed and to which we have been conjoyned For we adore the Unity in the Trinity and the Trinity in the Unity which hath an admirable both Division and Unition an Unity in respect of the Essence or Deity but a Trinity in respect of the proprieties or Hypostasis's or Persons For that we may so speak it is indivisibly divided and divisibly conjoyned For there is One in Three to wit the Deity and Three are One in whom namely is the Deity or to speak more accurately which are the Deity it self God the Father God the Son God the Holy Ghost when as each Person is considered by himself the mind to wit dividing those things which are inseperable the Three Persons being one God understood together on account of the same Motion and the same Nature For we ought both to confess one God and also to assert Three Hypostasis's or Proprieties But we Confess him the only Begotten Son of God God the Word who was begotten of the Father before Ages and without time not made in the last days to have descended from Heaven on our account and for our Salvation and to have been incarnate by the Holy Ghost and of our Lady the Holy Glorious Theotocos and Ever-Virgin Mary and to have been born of her who is our Lord Jesus Christ one of the Holy Trinity Glorified together with the Father and the Holy Spirit For the holy Trinity hath not received an addition of a Fourth Person although one of the holy Trinity God the Word hath been incarnate but he is One and the same our Lord Jesus Christ Consubstantiall to God and the Father according to the Deity and the same Person is of the same substance with us in
respect of the Humanity passible in the flesh and the same Person impassible in the Deity For we acknowledge not One God the Word who wrought Miracles and another who suffered but we confess One and the same our Lord Jesus Christ God the Word to have been incarnate and perfectly made man and that the Miracles belong both to One and the same as likewise the sufferings which he Voluntarily underwent in the flesh on account of our Salvation For a man gave not himself for us but God the Word himself made man without any Conversion underwent both a Spontaneous Passion and a death in the Flesh for us Although therefore we confess him to be God yet we deny not that the same person is also Man and by our confessing him to be man we deny not the same Person to be also God Whence whilst we profess one and the same Person our Lord Jesus Christ to be compounded of both Natures the Deity and the Humanity we introduce not a Confusion into the Unition For he will not cease to be God because agreeably to us he was made man nor again because by Nature he is God and cannot receive a likeness to us will he refuse to be man For as he hath continued God in the Humanity so also though existing in the Majesty of the Deity he nevertheless continues Man existing Both in the same and is One God and also Man The Emmanuel Further whereas we confess him perfect in the Deity and perfect in the Humanity of which two he is also made up yet we bring not in a particular Division or Section upon his one compounded Hypostasis but we show the difference of the Natures which is not destroyed or taken away by the Unition For neither has the Divine Nature been changed into the Humane nor hath the Humane Nature been converted into the Divine But both Natures being understood or rather existing in the defini tion and manner of the proper Nature we affirm that the Unition was made according to the person now the Unition according to the person imports that God the Word that is one Person of the Three persons of the Deity was united not to a prae-existing Man but in the Womb of our Lady the Holy-Glorious Theotocos and Ever-Virgin Mary that from her he framed to himself in a proper Person Flesh of the same substance with us and subject to like passions in all things sin only excepted and that it was enlivened with a rationall and intelligent Soul For he had a Person in himself and was made Man and is One and the same our Lord Jesus Christ Glorified together with the Father and the Holy Ghost Moreover weighing in our minds his ineffable Unition we rightly confess one Nature incarnate of God the Word which in the Flesh is enlivened with a rationall and intelligent Soul And again taking into consideration the difference of the Natures we assert them to be two introducing no manner of Division For each Nature is in him Wherefore we confess One and the same Christ One Son One Person One Hypostasis to be God and also Man But all those who have thought or do think contrary hereto we Anathematize and judge them estranged from the Holy Catholick and Apostolick Church of God Whereas therefore the true Dogmata which have been delivered to us by the Holy Fathers are asserted We exhort you all to Concur in one and the same Catholick and Apostolick Church yea rather we beseech you For we are not ashamed though placed in the sublimity of Royalty to make use of such expressions for the Consent and Union of all Christians to the end one Glorification may be attributed to the Great God and our Saviour Jesus Christ and that in future no person might pretend to quarrell about the Persons or the Syllables For the Syllables tend to one and the same right Faith and meaning that Usage and Form which hitherto hath obtained in God's Holy Catholick and Apostolick Church remaining in all things firm and without Innovation and continuing so to all Futurity To this Edict all persons gave their consent and affirmed that the Faith and Doctrine was therein Orthodoxly promulged but yet it reduced not so much as one of the Churche's members which had been rent insunder to an Unity because the Emperour in express words had declared that the State of the Churches had been preserved firm and without Innovation and for the time yet to come should so continue CHAP. V. Concerning the Ejection of Anastasius Bishop of Theopolis MOreover Justinus ejected Anastasius out of the Chair of Theopolis objecting against him both the profuse expence of the sacred Revenue which had been made saying it was immoderate and not according to what was meet and necessary and also charging him with reflecting abusively on himself For when Anastasius was asked why he would fling away the sacred money in so lavish a manner he replyed openly that it might not be taken away by Justinus that common Pest. But 't was said that Justinus had therefore conceived an old Grudge against Anastasius because when he demanded money of him at his promotion to the Bishoprick Anastasius would not give it him Moreover other matters were objected against Anastasius by some persons who I suppose were desirous of serving and promoting the Emperour's design CHAP. VI. That after Anastasius Gregorius was made Bishop and concerning his disposition BUt after Anastasius Gregorius is preferred to the Episcopall Throne whose Glory that I may use the Poet's expression is far spread This person from his younger years had been exercised in the Monastick Conflicts and had striven with so much courage and constancy of mind that in a very short time even during his youthfull age he arrived at the highest degrees and Governed the Monastery of the Byzantii where he embraced a Monastick life Afterwards by the order of Justinus he presided over the Monks of mount Sinai also in which place he fell into the greatest of dangers by undergoing a Siege from those Arabians termed Scenitae Nevertheless when he had procured that place a profound Peace he was called from thence to the Patriarchate For understanding and virtue of mind and in all other things he was the eminentest person of all men and the most active in effecting whatever he had proposed to himself of an undaunted spirit and a man not to be induced to yield or to be afraid of the Secular power He made such magnificent distributions of money and used such a bountifullness and liberality towards all men that whenever he went abroad numerous crowds of people besides those that were his usuall attendants followed him And whatever persons could either see or hear he was going forth flock't together The honour given to the supreamest Powers of this
Episcopate You may determine such things as may be agreeable to the Tradition of the Apostles For such matters as these having been well prepared and ordered Your Prudence will be able so to direct this Election according to the Canon of the Church and Apostolick Tradition as the Rule of Ecclesiastick discipline does require God keep you Beloved Brethren CHAP. LXIII In what manner He endeavoured to destroy Heresies SUch were the admonitions which the Emperour gave to the Prelates of the Churches advising them to do all things in order to the glory and commendation of the divine Religion But after he had made a riddance of all dissentions and had reduced the Church of God to an agreement and Harmony of doctrine He past from thence and was of opinion that another sort of impious persons were to be supprest and destroyed in regard they were the poyson of Mankind These were a sort of pernicious men who under the specious disguise of Modesty and Gravity ruined the Cities Whom Our Saviour somewhere terms false Prophets or ravenous Wolves in these words Beware of false prophets which come to you in sheeps clothing but inwardly they are ravening wolves Ye shall know them by their fruits By the transmission of a precept therefore to the Presidents of Provinces He put to flight the whole Tribe of these sort of persons But besides this Law the Emperour composed an enlivening Exhortation directed to them by name wherein he incited those men to hasten their repentance For he told them that the Church of God would be to them a Port of safety But hear in what manner He discoursed even to these persons in his Letter to them CHAP. LXIV Constantine's Constitution against the Hereticks VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To the Hereticks ACknowledge now by the benefit of this Law O ye Novatianists Valentinians Marcionists Pauliani and you who are termed Cataphrygae in a word all of you who by your private Meetings breed and compleat Heresies in how many Lyes the vanity of your Opinions is wrapt up and in what manner your Doctrine is compounded of certain pernicious poysons in so much that by you the healthy are reduced to weakness and the living to a perpetual death Ye Enemies of Truth ye Adversaries of Life and ye Councellours of destruction All things amongst you are contrary to Truth agreeable to filthy impieties stuft with absurdities and fictions whereby you compose Lyes afflict the Innocent and deny Believers the light And sinning continually under a Mask of Divinity you defile all things Ye wound the innocent and pure consciences of men with blows that are mortal and deadly and ye ravish even the day it self I had almost said from the eyes of men But what necessity is there of recounting every particular Especially since neither the shortness of the time nor the urgency of Our Affairs will suffer Us to speak concerning your Crimes according as they deserve For your impieties are so large and immense so filthy and full of all manner of outragiousness that a whole day would not be sufficient for a description of them And besides 't is fit we should remove our ears and turn away our eyes from things of this nature least by a particular declaration of them the pure and sincere alacrity of Our Faith sâould be defiled What reason is there then that We should any longer tolerate such Mischiefs Especially since Our long forbearance is the cause that even those who are sound become infected with this pestilential distemper as ' t were Why therefore do we not immediately cut off the roots as we may so term them of such a mischief by a publick animadversion CHAP. LXV Concerning the taking away the Meeting-places of hereticks WHerefore in as much as this perniciousness of your improbity is not any longer to be born with We declare by this Law that no one of you shall in future dare to hold Assemblies And therefore We have given order that all those your houses wherein you hold such Assemblies shall be taken away and this Care of Our Majesty does extend so far as that the congregations of your superstitious madness shall not meet together not only in publick but neither in a private house nor in any places whereto the Right or Title is peculiar Therefore what ever persons amongst you are studious of the true and pure Religion which is a thing far more commendable and better let them come over to the Catholick Church and hold communion with its sanctity by the assistance whereof they may arrive at the Truth But let the Errour of your perverted mindes I mean the execrable and pernicious dissent of Hereticks and Schismaticks be wholly separated from the felicity of Our Times For it becomes Our Blessedness which by God's assistance We enjoy that they who lead their lives buoy'd up with good hopes should be reduced from all manner of Extravagant Errour to the right way from darkness to the light from Vanity to the Truth Lastly from Death to Salvation And to the end that the force and power of this Remedy may be effectual and prevalent We have given order that all the Conventicles of your Superstition as We have said above I mean the Oratories of all sorts of Hereticks if it be fit to term them Oratories shall without any contradiction be taken away and without any delay delivered to the Catholick Church but that the rest of the places shall be adjudged to the publick and that no Licence shall be left to you of holding Meetings there in future So that from this present day your illegal Congregations shall not dare to meet either in any publick or private place Let it be published CHAP. LXVI That impious and prohibited Books having been found amongst the Hereticks very many of them returned to the Catholick Church IN this manner therefore the Dens of the Heterodox were by the Imperial Order laid open and the wild Beasts themselves that is the Ring-leaders of their impiety were put to flight Now some of those persons who had been deceived by them being put into a fear by the Emperour's Menaces crept into the Church with a mind and meaning that was false and counterfeit and for a time play'd the Hypocrites And because the Law commanded that a search should be made after the Books of those men they who made evill and forbidden Arts their business were apprehended On which account they practised dissimulation and did all things to the end they might purchase themselves safety But others of them betook themselves to a better hope with a purpose of mind that was hearty true and sincere Further the Prelates of the Churches made an accurate inspection into both these sorts of persons and such as they found coming over to the Church under a disguise who were hid under the skins of Sheep them they drove away
written on well-prepared parchment by artificial Transcribers of Books most skilfull in the art of accurate and fair writing which Copies must be very legible and easily portable in order to their being used Moreover Letters are dispatcht away from Our Clemency to the Rationalist of the Dioecesis that he should take care for the providing of all things necessary in order to the finishing of the said Copies This therefore shall be the Work of your diligence to see that the written Copies be forthwith provided You are also empowered by the Authority of this our Letter to have the use of two publick âarriages in order to their Conveyance For by this means those which are transcribed fair may most commodiously be conveyed even to Our Sight to wit one of the Deacons of your Church being employed in the performance hereof Who when he comes to Us shall be made sensible of Our Bounty God preserve you Dear Brother CHAP. XXXVII In what manner the Copies were provided THese things the Emperour gave order for Which Order of his was immediately followed by the completion of the work it self we having sent him Ternions and Quaternions in Volumns magnificently adorned Which very thing another answer of the Emperour's will attest In which Letter information having been given him that the City Constantia in our Country heretofore consisting of men notoriously superstitious had by an impulse of piety receded from their Pristine errour of Idolatry he signified that he rejoyced and highly approved of that Action CHAP. XXXVIII How the Mart-Town of the Gazaei by reason of its embracing the Christian Religion was made a City and named Constantia FOr Constantia in the Province of Palestine having at this very time embraced the Salutary Religion was vouchsafed a signal honour both from God and from the Emperour For it was both termed a City which it had not been before and likewise changed its name for a better appellation to wit that of the Emperour 's most religious Sister CHAP. XXXIX That in Phoenice there was a City made termed Constantina and in other Cities the Idols were destroyed and Churches erected THe same thing was likewise done in many other places For instance in a City of the Province of Phoenice which is called by the Emperour's name The inhabitants whereof having committed their innumerable Images to the flames changed their worship of them for the observation of the salutary Law Moreover in other Provinces they came over in great companies as well in the Country as in the Cities to the saving knowledge of God and destroyed their Images consisting of all sorts of matter which before had been accounted sacred by them as if they were nothing they also demolished their own Temples and places of worship which were raised to a vast height when no person ordered them to do it But they erected Churches from the very foundations and made a change of their former opinion or errour rather But to give a particular Narrative of all this pious Emperour's Actions is not so much our business as theirs who were vouchsafed a continual converse with him After therefore we have in short recorded in this work those matters which came to our knowledge we will pass to the later part of his Life CHAP. XL. That having created his three Sons Caesars in the three ten years of his Reign He celebrated the dedication of the Martyrrum at Jerusalem THirty years of His Reign were now compleated Wherein his three Sons had at different times been created Colleagues of the Empire Constantine who bore the same name with his Father was the first that partook of that honour about the tenth year of his Father's Empire His second Son Constantius grac't with his Grandfather's name was declared Caesar about the time of the celebration of his Father 's Vicennalia His third Son Constans who by his own name denotes Presence and Stability was promoted to this honour about the thirtieth year of his Father's Reign Thus therefore when according to a likeness of the Trinity as 't were he had gotten three Sons beloved by God and had honoured them with the Colleagueship of his Empire at each period of ten years of his Reign he thought his Tricennalia to be a most opportune time wherein he might give thanks to God the supream King And he himself judged it best and most agreeable should He celebrate the dedication of that Martyrium which with all imaginable diligence and magnificence he had caused to be erected at Jerusalem CHAP. XLI That in this interim He ordered a Synod to be convened at Tyre because of some controversies started in Egypt BUt the envious Devill that Enemy to all good like some dark cloud opposed against the most splendid Rayes of the Sun attempted to disturb the brightness of this Celebrity and again disquieted the Churches in Egypt with his own contentions But the Emperour whom God himself took care of having again armed a Synod of many Bishops resembling the Host of God set them in array against the Malevolent Devil an Order having been issued forth from him that the Prelates of all Egypt and Libya Asia and Europe should hasten in the first place to a determination of the Controversie and from thence to make a dedication of the formentioned Martyrium Wherefore he commanded them that by the by they should compose the differences at the Metropolis of Phoenice For it was he said unfit to approach the worship of God with dissenting mindes in regard the Divine Law prohibits those that are at variance from bringing their Gifts to God before they have embraced friendship and are peaceably affected one towards another These wholesome precepts of our Saviour the Emperour gave new Life to by a continual meditation on them within his own mind and advised them to set about the business with all imaginable consent and agreement of mind by his Letter which runs thus CHAP. XLII Constantine's Letter to the Synod at Tyre VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To the Holy Synod convened at Tyre IT was manifestly agreeable to and highly befitting the prosperity of our Times that the Catholick Church should be void of all disturbance and that the Servants of Christ should now be free from all manner of reproach But in regard some persons prick't forward by the Spur of unsound Contention For I will not say that they leade a life unworthy of themselves attempt to confound all things which mischief seems to Me more grievous than any Calamity whatever for this reason I incite you who as the saying is run of your own accord that without any delay you would meet together and make up a Synod that you may give your assistance to those who want it that you may administer a Remedie to the Brethren who are in danger that you may reduce the dissenting members to an agreement and lastly that you may correct Faults
1. His draught of the Creed 279. 1. He is deposed in the Synod of Seleucia 282. 2. He wrote Eusebius Pamphilus's Life 247. 1. Acacius after Gennadius is ordain'd Bishop of Constantinople 433. 1. He is termed Patriarch and Arch Bishop in the Emperour Basiliscus's Constitution 452. 2. Also in the Penitentiary-Libell of the Bishops of Asia 453. 2. what was transacted in his condemnation and deposition 459. 1 2. Acacius Bishop of Melitina declares Nestorius's Blasphemy in the Ephesine Synod 404. 2. Acacius Bishop of Ariarathia 438. 1. Acacius and Strategius Comites 607. 2. Acesius Bishop of the Novatianists 215. 1. Achillas Bishop of Alexandria 211. 1. Achior the Ammonite 10. 1. Acoemeti Monks so called 459. 2. Acts of Pilate See Pilate Adaarmanes General of the Persians is by Chosröes sent with an Army 505. 1. besieges Antioch 505. 2. burns Heraclea and Apamia ibid. is vanquished by Mauricius 512. 1. Adamantius a Jewish Physician 375. 2. Adauctus a Martyr 146. 1. Addaeus and Aetherius Senators punished with death 500. 2. Adrian See Hadrian Adrianus and Eubulus Martyrs at Caesarea in Palestine 169. 1. Aedesius Brother to Appbianus a Martyr at Alexandria 161. 2. Aedesius a Tyrian 231. 2. Aelia that City heretofore term'd Jerusalem 21. 1. 52. 1. Aelius Publius Julius Bishop of Develtum 84. 1. Aemilianus Praefect of Egypt 122. 1 2. Aemllius Frontinus Proconsul of Asia 83. 2. Aesculapius's Temple at Aegae in Cilicia 597. 2. Aëtius an Heretick surnam'd Atheus 270. 2. He is made Deacon by Leontius ibid. Aëtius Arch-Deacon of the Constantinopolitan Church 446. 2. Primicerius of the Notaries 439. 2. Aevum has neither beginning nor end 671. 1. whence so called ibid. Africanus's Opinion concerning the disagreement of the Gospels in reckoning up our Saviour's Genealogy 9. 1 2. concerning the History of Susanna 106. 2. His Books of Chronography or Annals ibid. A most learned man 271. 1. Agabus a Prophet 17. 2. His prediction concerning the famine was compleated under Claudius 19. 2. Agapius Bishop of Caesarea in Palestine 138. 1. Agapius and Thecla Martyrs of Palestine 159. 1 2. Agapius and Dionysius Martyrs at Caesarea in Palestine 159. 2. Agathias the Rhetorician His History 487. 1. Agathobulus two of that name surnam'd the Masters 137. 1 2. Agbarus See Abgarus Agellus Bishop of the Novatianists 279. 1. 309. 1. 334. 2. 335. 1. Agrippa made King of the Jews by Caius 17. 2. He was also called Herod ibid. and 19. 2. He kills James the Brother of our Lord. 19. 2. His death 20. 1 2. Agrippa Son of King Agrippa made King of Judaea by Claudian 25. 2. Agrippa Castor wrote against Basilides 52. 2. Agrippinus Bishop of Alexandria 62. 2. Alamundarus Governour of the Saracens 378. 1. Alamundarus King of the Saracens 483. 2. Refuses to give assistance to the Romans though confederates 512. 1. Is banished by Mauricius into the Island Sioilie 516. 1. Alarichus King of the Goths takes Rome 373. 2. makes Attalus Emperour ibid. Albinus Procurator of Judaea 28. 2. Alcibiades a Martyr of Lyons 75. 1. Alexander the fifth Bishop of Rome after the Apostles 50. 1. Alexander a Native of Phrygia a Martyr at Lyons 73. 1. Alexander a Montanist condemn'd for Robberies 83. 1. Alexander was Coadjutor to Narcissus Bishop of Jerusalem 95. 2. and 96. 2. He founded an Ecclesiastick Library 102. 2. He is crown'd with Martyrdom 108. 2. 116. 2. Alexander Bishop of Alexandria 211. 2. Having convened a Synod at Alexandria condemns Arius and his followers 211. 2. sends his Synodick Letter to all the Bishops ibid. His Elogie 220. 2. Alexander Bishop of Antioch 373. 1. Alexander Bishop of Constantinople 242. 2. Alexander a Native of Paphlagonia a Novatianist 276. 1 2. Alexandrian Church its Custome 347. 1. Alexandrians their humour Seditious and heady 429. 2. Allegorical Expositions of Sacred Scripture 24. 1. Alphaeus and Zacchaeus Martyrs of Palestine 154 c. Amachius President of the Province of Phrygia 296. 1. Ambrosius converted to the true faith by Origen 100. 1. invites Origen to write and supplies him with Notaries 103. 1. was a Confessour under the Emperour Maximinus 105. 2. Ambrosius is ordained Bishop of Millain 324. 2. Amida a City of Mesopotamia taken by the Persians 470. 1. Ammia a Prophetess 82. 2. Ammon Zeno Ptolemaeus Ingenuus and Theophilus Martyrs at Alexandria 111. 2. Ammon Father of the Monks of Egypt 316. 2. Ammonarium two women of that name Martyrs at Alexandria 111. 1. Ammonius was a Christian Philosopher 101. 2. His Book concerning the agreement of Moses and Christ. ibid. Ammonius Bishop of Laâdicâa in Piâidiâ 365. 2. Ammonius Dioscorus Eusebius and Euthymius Monks commonly called The Long Monks 357. 2. they come to Constantinople 359. 2. Ammonius a Monk 319. 1. Ammonius a Poet. 357. 1. He recited his Poem before the Emperour ibid. Amphilochius Bishop of Iconium 334. 1. Anastasian and Garosian Baths at Constantinople whence so termed 309. 1. Anastasius Bishop of Rome 373. 2. Anastasius a presbyter Nestorius's Companion and Confident 402. 2. Anastasius Bishop of Jerusalem after Juvenalis subscribes to Basiliscus's Circular Letters 450. 2. Anastasius is chosen Emperour from being a Silentiarius 464. 2. would suffer no innovation to be made in reference to the constitution of the Church 465. 1. Ejects Euphemius and Macedonius Bishops of Constantinople 465. 2. His name after his death was rased out of the sacred Diptychs or Tables 469. 2. whilst alive he was Anathematized at Jerusalem ibid. He ordered these words to be added to the Hymn termed The Trisagium Who hast been crucified on our account 476. 1. Anastasius succeeds Domninus in the Bishoprick of Antioch 497. 2. His Character 498. 1. His answer to the Emperour Justinian 498. 2. Also his Letter to the Monks of both the Syria's concerning the faith ibid. His Fare-well-Speech to the Antiochians ibid. He is ejected out of his See 502. 2. He is restored 526. 1. Avathematize what it is 387. 2. Anatolius Bishop of Laodicea 136. 1. His Book concerning Easter 137. 1. He is first made Coadjutor by Theotecnus Bishop of Caesarea 137. 2. Anatolius Bishop of Beroea 304. 2. Anatolius Master of the Milice throughout the East builds Anatolius's Porticus at Antioch 415. 2. Anatolius Senator a wicked man is convicted to have sacrificed to Daemons 510. 1. He is cast to the wild Beasts in the Amphitheatre at Constaminople 510. 2. Anazarbus the Metropolis of the Second Cilicia is ruined by an Earthquake 481. 1. Being rebuilt by Justinus Senior it is named Justinopoliâ ibid. Andreas the Apostle Preaches the Gospel in Scythia 30. 1. Androgyni the Priests of the Nile destroyed by Constantine 614. 2. Anâncletus Bishop of the Roman Church 38. 2. Anicetus Bishop of Rome 54. 2. How highly he honoured Polycarp 89. 1. Annianus the first Bishop of Alexandria 38. 2. Annianus is ordained Bishop of Antioch by the Synod of Seleucia 280. 2. Anniversary or Nativity of the Publick Genius of the City Caesarea 169. 1. Anomoei
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 â38 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
called Urbicus to wit in the beginning of his Apology and a little after that Vales. a Or mind as it is in the Kings M. S. Vales. In Robert Stephens Edit t is ãâã ãâã ãâã ãâã ãâã i. e. understanding b The term in the original is ãâã ãâã ãâã ãâã ãâã in Nicephorus 't is ãâã ãâã ãâã ãâã ãâã The antient Graecians called Scholia some short notes and distinguish't them from Exegeticks for Exegeticks were long and large expositions and explained the whole work of a writer but Scholia were put to explain particular words or to expound one sentence Sometimes Scholia are called short expositions of more obscure words and sentences Such were Cyrill's Scholia concerning the incarnation of the onely begotten son of God which are now extant and are nothing else but some short explications of the more obscure questions concerning the Incarnation And of this sort was Justin's book of the soul to wit some questions and opinions concerning the nature and origin of souls to which were added Justin's exposition and demonstration thereof Jerom calls them Excerpta which Origen termed ãâã ãâã ãâã ãâã ãâã Vales. c Epiphaenius seemâ to have been of the same opinion In his Panarium lib. 1. Heres 39. pag. 289. Edit Petav. he proposeth to us as a certain truth that the devil before the coming of Christ ãâã ãâã ãâã ãâã ãâã was in hopes of grace and pardon and that out of this perswasion of his he never all that while shewed himself âââactory towards God but that having understood by the manifestation of our Saviour that there was left him no hopes of salvation he from thenceforth had grown exceedingly enraged doing as much mischief as possibly he could against Christ and his Church But this opinion as the learned Petavius has observed in his note on that passage vulgò non probatur i. e. is not generally approved of as true a In stead of ãâã ãâã ãâã ãâã ãâã as it is in the Kings M. S. and in Rob. Stephens Edit it should be ãâã ãâã ãâã ãâã ãâã i. e. after some words as we translate it Vales. b S r Henry Savil at the Margin of his M. S. made it ãâã ãâã ãâã ãâã ãâã that is I staied there In Robert Stephens Edit 't is ãâã ãâã ãâã ãâã ãâã Whether the learned Knight corrected this passage from his own conjecture or by the autority of some M. S. copie is to me uncertain However this emendation is very necessary Further Eusebius quotes this passage of Hegesippus's in chap. 11. of this book between which place and this here there seems to be some disagreement For Eusebius writes there that Hegesippus came to Rome in the times of Anicetus and staid there till Eleutherius was promoted to that See But Hegesippus himself does not say so here onely that he staied at Rome untill Anicetus was Bishop there Therefore Hegesippus came thither about the latter end of Pius's Reign Vales. c See note a on c. 11. book 3. d In the Kings the Maz. and Fuk. M. SS his name is ãâã ãâã ãâã ãâã ãâã i. e. Thebuthis In Rob. Stephens Edit he is called ãâã ãâã ãâã ãâã ãâã i. e. Thebulis Rufinus in his Version calls him Theobutes and Thobutes Vales. e That is he was one that gathered up his errours from the false opinions of those seven Sects amongst the Jews as did also Simon Cleobius Dositheus c. Vales. f Some think that this Dositheus was much antienter than these times he is here mentioned to have lived in Drusius in Respons ad Minerval Sâraii cap. 10. asserts he lived in the times of Sennachârib King of Assyria and Jerom is of that opinion as appears by what he says in Dialog Advers Luciferian But Scaligâr in Elencho tribaeres and Origen book 1. against Celsus affirm he lived since our Saviours incarnation and was co-temporary with Simon Magus See Photii Bibliothec. cap. 230. Vales. g Or Goratheans for so these Hereticks are named in the Kings Maz. Med. Fuk. and S r Henry Savills M. SS Vales. h By this passage Hegesippus seems to have thought the tribe of Judah clear of all Sects and Heresies so that none of that tribe were followers of the Essens Sadducees and Pharisees c. But this is very improbable Hegesippus said it only in favour of that Tribe from whence Christ sprang Vales. i These were the seven Sects amongst the Jews of which Hegesippus makes frequent mention as may be seen from some quotations out of him which occur in the foregoing books Justin in disputat advers Triphon mentions them but calls them by other names to wit Sadducees Genists Merists Galilaeans Hellenians Pharisees and Baptists Epiphanius terms them Scribes Pharisces Sadducees Essens Nazareans Hemerobaptists and Herodians Vales. k Judas Galilaeus was the original authour of this Sect says Josephus Antiq. B. 18. chap. 2. who having joyned Saddock a Pharisee to him sollicited the people to defection telling them that God was to be their onely Prince and Master and no mortal to be acknowledged as such that the requiring a Tax from them if it were by them paid was a manifest profession of servitude and that 't was their duty to vindicate their liberty by which means he raised a great Sedition among the Jews and was the cause under pretence of defending the publick liberty of innumerable mischiefs to the nation See Joseph Antiq. B. 18. chap. 2. l They are called also Marboneans and Morboneans they must be distinguisht from those whom Hegesippus mentions a little before for these here were one of the seven Sects amongst the Jews but those were propagated from the seven Sects as were also the Simonians Dositheans c. Vales. m Indeed Jerom gives this Epithet to that B. called the Wisdom of Jesus the son of Sirach in his Preface to the books of Solomon his words are these Fertur panaeretos Jesu filii Sirach liber alius pseudepigraphus qui sapientia Solomonis inscribitur Quorum priorem Hebraicum reperi non Ecclesiasticum ut apud Latinos sed parabolas pranotatum c. a This Quadratus I judge is not the same person with that Quadratus the disciple of the Apostles mentioned by Eusebius book 3. chap. 37. For the Quadratus last named was not a Bishop as it plainly appears from the foresaid place of Eusebius But that Quadratus spoken of by our Authour at the beginning of this fourth book who presented an Apology to Adrian for our Religion was the disciple of the Apostles as Eusebius in his Chronicon expresly affirms Now this Quadratus here spoken of who was Bishop of the Athenians must as I said be distinguished from Quadratus the disciple of the Apostles for this latter lived not beyond the times of Adrian but he that was Bishop of the Athenians governed that Church in the times of M. Antoninus as 't is evident from Dionysius's Epistle to the Athenians for he speaks of him as being his co-temporary Now
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã which doe signifie ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 followâng 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 ãâã ãâã ãâã ãâã ãâã 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
raised by Arius and to those affairs which preceded the Nicene-Council If therefore we have a respect onely to Eusebius's Ten Books of his Ecclesiastick History we may say that Socrates began where Eusebius ended But if we also add his Books concerning the life of Constantine as Socrates here does then that will not be true Vales. a Vales. in his Latine translation begins this period not as Musculus and Christoph do and we have followed his judgment as more agreeable with the continuation and connexion of the sense b Socrates seems to have been of opinion that Constantine and Maxentius began their Reign in the same year that Diocletian and Maximianus Herculius did Resign the Empire This also was the opinion of the Authour of the Chronicle of Alexandria and of others who attribute the years of Constantius's Reign to Constantine his Son And hence it is that Constantine the Great is reported to have Reigned 32 years when as really he Reigned but 30 years and 10 months Vales. c Socrates does in the end of his Seventh Book where he concludes his History repeat this in which place he says that he began his History in the first year of the 271 Olympiad in which year Constantine the Great was proclaimed Emperour This Olympiad does begin at the Solstice of the CCCV year being the year after the resignation of Diocletian But Constantius died not this year but in that following when he was the sixth time Consul with Galerius Augustus as we may read in Fastis Idatii And therefore Constantius's death is to be reckoned on the second year of the aforesaid CCLXXI. Olympiad Vales. d Socrates is here in an error for Maximianus Herculius who was otherwise called Maximian the Elder was by Constantin's command slain in Gallia in the year of Christ 310. But Maximinus Caesar being two years after conquered by Licinius died at Tarsus as Aurelius Victor relates and Eusebius in his Chronicle and other Authours This is the common mistake of the Greek Historians they make a confusion betwixt Maximianus and Maximinus using them promiscuously Vales. e Although in the Greek it be Galerius Maximinus yet we must read Maximianus the Greeks usually confound these two names In the beginning of this chapter where the words are Maximianus surnamed Galerius the Sfort. M. S. has it written Maximinus Vales. f This passage ãâã ãâã ãâã ãâã ãâã Maximianus Galerius who was now the supream person in the Empire must be understood favourably for Galerius was not really chief and sole Arbitratour of all things whenas there were at the same time two other Augusti to wit Constantine in the Gallia's and Maxentius at Rome But nevertheless he may be said summam imperii administrasse because he was the seniour Augustus and was respected by the junior Augusti as a father Vales. g Constantine got this Victory over Maxentius in the year of Christ 312. when he and Licinius were in their second Consulate this was the sixth year of Constantin's Reign for he begun his Reign on the 25 th day of July in the year of Christ 306. But if we say that Maxentius was conquered on the eighth of the Kalends of October in the year 312 as Onufrius reckons in his Fasti and Sigonius in his Second Book concerning the Western Empire then that which Socrates here affirms may be true that Constantine routed Maxentius in the seventh year of his Reign But it seems something odd to me that Maxentius should in the Panagyrick of Nazarius be said to be slain in the end of his sixth year just the day before he began his seventh Maxentius began his Reign some days after Constantine therefore if Maxentius died on the eighth of the Kalends of October he must necessarily begin his Reign on the 7 th And by this computation Constantine came to the Empire two months before Maxentius Which indeed does not seem probable to me But Socrates does here accord with his own opinion For whereas Constantine according to him began his Reign in the 305 year of Christ he very well reckons this Victory in the seventh year of his Reign Vales. h Diocletian died at Salona the 3 d of the nones of December in the year of Christ 316. as Idatius does very well write in his Annals The same also says the Authour of the Chronic. Alexand. but instead of Diocletian there is crept into the Text Galerius Maximianus 't is also confirm'd by the authority of Zosimus in the second book of his History where he says that Diocletian died 3 years after the 3 d Consulship of Constantine and Licinius For having said that from the Consulship of Chilon and Libo in which the secular Games were celebrated to the third Consulship of Constantine and Licinius it was above 110 years he adds ãâã ãâã ãâã ãâã ãâã i. e. three years after died Diocletian But Joseph Scaliger in his notes upon Eusebius understood this passage of Zosimus so as if Zosimus should say that Diocletian died three years after the resignation of his Empire or after his ninth Consulship Vales. â ãâã ãâã ãâã ãâã ãâã made common or exposed the Images placed therein that is as we suppose he caused them to be desecrated * ãâã ãâã ãâã ãâã ãâã the import whereof rendred word for word is this it hapned there only where Licinius was Valesius renders the words thus in iis enim duntaxaâ partibus grassata est quae subditioni erant Licinii it raged in those parts only which were under Licinius's jurisdiction a In the Kings and Florentine M. SS the particle ãâã ãâã ãâã ãâã ãâã and is wanting which Christoph inserted To me it seems not very necessary If we do retain it then ãâã ãâã ãâã ãâã ãâã must signifie Augustus not King as Christoph. renders it Socrates alludes to the Souldiers acclamations who after a signal Victory were wont to stile their Prince Emperour and Augustus The Citizens did the same when the Victorious Prince made his entry into the City Vales. * See Eusebius's Ecclesiastical History book 7. chap. 6. note b. a Lucas Hotstenius a very learned person heretofore wrote a dissertation upon this Epistle of Alexander's which together with some other pieces of his he sent me a little before his death In that Treatise he remarkes in the first place that interpreters had not well rendred these words of Alexander ãâã ãâã ãâã ãâã ãâã which they had translated thus Cum unum sit Catholicae corpus Ecclesiae whereas there is one body of the Catholick Church But he asserts that the place should rather have been thus rendred whereas the Catholick Church is one body c. or consists of one body For that learned person is of opinion that Alexander alludes to Saint Paul's Epistles wherein the Church is frequently called Christ's body But by the favour of that great man and heretofore my dearest friend this Version cannot be born with For if Alexander had thought as Holstenius means he would doubtless
ninteenth day of the month Desius which the Romans call June on the thirteenth of the Calends of July Which is confirmed by the Authour of the Alexandrian Chronicle by the Chalcedon Council and by that Latine collection which Baronius calls Cresconiana which account I think is the truest For should we suppose that the Council of Nice was assembled on the twentieth day of May there would be too narrow a space of time left for the transacting of those affairs which Constantine did after his vanquishing of Licinius Licinius was subdued in the last Engagement at Chalcedon in the year of Christ 324 on the 15 th of the Calends of October as 't is recorded in Fastis Idatii and in the Alexandrian Chronicle on the day following Licinius who made his escape to Nicomedia yielded himself to Constantine the conquerour After this Constantine made his entry into Nicomedia whilst he continued there and hastned to make his Progress into the Eastern parts a messenger arrived declaring to him the dissention of the Alexandrian Church and of all Egypt upon account of Arius's Opinion and the disturbances of the Melitians as himself attests in his Epistle to Alexander and Arius And first he sends Hosius with his Letters to Alexandria that he might compose those differences by his authority But Hosius after he had staied a little while at Alexandria returns to Constantine without effecting his business All this could in no wise have been done in a shorter space of time than three months Moreover Constantine perceiving the mischief to increase daily resolves upon calling a general Council of Bishops that he might thereby restore peace to the Church Upon this account he dispatcht away Couriers throughout all the Provinces to convene the Bishops at Nice in Bythinia Suppose therefore that the Couriers delivered the Emperours Letters to every one of the Bishops in the month of March it is scarce credible that the Bishops could come from the remotest regions as well of the East as of the West to Bithynia before the month July especially since they came by land and not by water as Eusebius attests book 3. chap. 6. De Vitâ Constant. See Vales. notes on Euseb. Life of Constant. book 3. chap. 14. h After these words the Six hundredth thirty six year from the reign of Alexander the Macedonian Leo Allat M. S. adds these and it was the nineteenth year from the beginning of the reign of Constantine the Emperour which is very true For when Paulinus and Iulianus were Consuls which was on the 325 th year of Christ the Nicenâ Synod was according to Socrates's Opinion assembled in May. it being then the nineteenth year of Constantines reign His twentieth year began the same year about the end of July following Vales. a Socrates has observed no order here For he says that Eusebius and Theognis were recalled from banishment almost before he had told us they were exiled Sozomen therefore did better who in this particular corrected Socrates's relation For in the first book of his History chap. 21 he relates that Eusebius and Theognis were banisht by the Emperour Constantine a little after the Synod and that other Bishops were put into their Sees Then in his second book chap. 16. he declares how they were recalled from their banishment From which passage that I may make this remark by the by it may be concluded that Sozomen wrote his History after Socrates in as much as he corrects and amends Socrates's narration in many places Further Eusebius and Theognis were banisht three months after the Nicene Synod as Philostorgius attests and returned from their exilâ as the said Philostorgius relates in the third year after that Synod that is in the year of Christ 328. which account agrees exactly with the History of affaires transacted in that time For all Historians agree that Eusebius upon his return from banishment entertained thoughts of confirming Arius's Opinion and of thrusting out those that asserted the Nicene Faith And that his first attack was made against Eustathius Bishop of Antioch whom he caused to be expell'd from his See by seigned calumnies in the year of Christ 329 or 330. Baronius therefore did ill to place Eusebius Nicomediensis's return from exile on the year of Christ 330. Vales. b Baronius at the year of Christ 325. reproves Socrates and Sozomen for saying that Eusebius and Theognis were banisht a little after the Nicene Synod â and that some few years after having sent a Libell of satisfaction to the most eminent Bishops they were recalled from their exile Baronius endeavours to prove that this Libell was presented by Eusebius to the Bishops in the Nicene Synod For he asserts that the rule of Faith was first written which Eusebius Nicomediensis with four other Bishops refused to subscribe but that the said Eusebius having afterwards presented a Libell of satisfaction did subscribe what had been determined in the Synod But after this when the Synod had Anathematized Arius Eusebius and Theognius says he would not subscribe this Anathematism and for that reason they were condemned and deposed by the Synod and Amphion and Chrestus were put into their Sees But the Emperour Constantine continues he interceded that the sentence might not be put in execution and perswaded the Synod that they should admit of Eusebius and Theognius upon their presenting a Libell of Repentane This is Baronius's opinion But he is out first in saying that there were two Libells presented by Eusebius for of the former Libell no body has ever made mention Secondly he cites no authour for what he says concerning Eusebius's and Theognius's deprivation and condemnation done in the Nicene Council Constantine in his Epistle to the Nicomedians the latter part of which Epistle in Greek the reader may meet in Theodoret Eccles. Hist. book 1. chap. 20 it occurs entire at the close of Gelasius Cyzicenus's 3 d book pag. 217. says not that it was then done but only says that Eusebius was afraid it would be done Lastly his saying that a Libell of Repentance was presented by Eusebius in the Nicene Synod is manifestly refuted from the Libell it self For this Libell was presented by Eusebius when he was in banishment as is attested by these words of it ãâã ãâã ãâã ãâã ãâã c. i. e. and by this Libell do fully declare and confirm our consent which we are induced to do not because we look upon our exile to be tedious c. Besides this Libell was sent when Arius was recalled from banishment which is apparent from these words ãâã ãâã ãâã ãâã ãâã c. i. e. But it would be absurd since he that seemed to be guilty is recalled and has made his defence in reference to c. Moreover Arius was recalled from banishment by Constantine long enough after the Nicene Synod c. Vales. c In as much as Eusebius and Theognius do say in the beginning of this Epistle that they were condemned by the Bishops it is worth our making
inserted at the 739 th page of his works Edit Paris 1627. Moreover Socrates's relation here may be refuted also by these arguments For if these things had been done after the Council at Antioch not only Eusebius but the whole Synod would have sent an Embassy and Letters to Julius Besides it would have been altogether ridiculous and unseemly after the matter was determined in a Council and put in execution Athanasius being now expelled and Gregorius put into his See to write to Julius that he would be judge and remove the controversie in order to its being discust before him as if the matter were still wholly undetermined Sozomen book 3. chap. 7. has followed Socrates's mistake in this relation Vales. a In the old description of Constantinople this Church is mentioned where 't is called Paul's Church and 't is placed in the seventh ward of the City Vales. * ãâã ãâã ãâã ãâã ãâã coagulated or curded as the runnet doth in the making of cheese a Ammianus Marcellinus had at large described this Sedition of the Constantinopolitans in those books of his History which are lost But he has by the by mentioned it in his 14 th book pag. 23. Edit Paris 1636. Libanius means this tumult in his Oration entitled ãâã ãâã ãâã ãâã ãâã and says it was a most violent Sedition It hapned in the third Consulate of Constantius and in Constans's second which was the year of Christ 342 as it is recorded in Fast. Idat. Vales. See Valesius's Annotas on Amm. Marcellinus page 47. b It is doubtful whether Socrates meanes here bushells of Bread-corn or loaves of bread The Author of the Life of Paulus Bishop of Constantinople which occurs in Photius's Bibliotheca pag. 1421. Edit David Hoâsâbell 1611. supposed that in this place loaves were meant For thus he says ãâã ãâã ãâã ãâã ãâã i. e. the whole donation was eighty thousand loaves daily distributed ãâã I am rather of opinion and so Epiphanius Scholasticus understands it that Bushells are meant For the term ãâã ãâã ãâã ãâã ãâã of wheat imports bushells of wheat rather then loaves Besides how could eighty thousand loaves be sufficient for that multitude of Citizens which inhabited Constantinople should any one wonder at this vast quantity of bread-corn usually distributed every day let him hear Eunapius in the Life of Aedesius pag. 38 Edit Comm. 1596. thus ãâã ãâã ãâã ãâã ãâã c. i. e. But in our age neither the ships loaden with corn which come from Aegypt nor that vast quantity of wheat brought out of all Asia Syria Phoenicia and the rest of the Provinces upon the consideration of tribute is sufficient to fill and satisfic that drunken multitude of people which Constantine by emptying of other Cities hath transported to Bysantium Concerning this prescript about bread corn for the supply of Constantinople appointed by Constantine of blessed memory and afterwards increased by Theodosius See the second Law in Cod. Theod. de frumento urbis Constantinop Vales. c From the Authority of the Allat M. S. this place is to be amended thus ãâã ãâã ãâã ãâã ãâã c. For he was incensed against him not only because he had been ordained c. Thus also the reading is in the Life of Paulus Constantinop Vales. a Socrates mistakes here also For Gregorius who was created Bishop of Alexandria in the Synod of Antioch held that Bishoprick six years untill the Council of Serdica in which he was deposed and excommunicated as it is related in the Synodical Epistle of that Council And when he had survived this sentence about six months he died as Athanasius attests in Epistol ad Soliâar Theodoret has corrected this mistake of Socrates's and Sozomon's in book 2. of his Eccles. Hist. Georgius was made Bishop of Alexandria by the Arians long after Gregorius in the year of Christ 356. Vales. b This place was corrupted by a transposition of the words which gave translatours an occasion of mistaking here But the words might have been easily put into their order after this manner ãâã ãâã ãâã ãâã ãâã c. as being a person odious both upon account of his burning the Church and also because c. Socrates does here assign two reasons why the Arians deprived Gregorius of his Bishoprick The first is because Gregorius was a person hated by all men upon account of his burning Dionysius's Church which Socrates has mentioned before Athanasius also takes notice of it in Epist. ad solitar The other reason is because he seemed not zealous enough in defending their opinion The same is confirmed by Sozomen book 3. chap. 7. Eccles. Hist. Vales. a After the murder of Hermogenes the Emperours Lieutenant-General Constantius put Paulus into iron chains and banisht him to Singar a Town of Mesopotamia whence he removed him afterwards to Emisa as I have remarked out of Athavasius in my second book of Ecclesiastick observations chap. 6. Therefore what Socrates here says is false to wit that Paulus was at Rome at the same time that Athanasius was there Indeed Marcellus Bishop of Anoyââ was at Rome together with Athanasius as we are informed from Julius's Letter to the Eastern Bishops which is also ascertained from Marcellus's Libel which he presented to Julius But Julius speaks not a word concerning Paulus in his foresaid Epistle whom he would doubtless have mentioned had he been then at Rome with Athanasius and Marcellus Vales. b Julius restored not one of the forementioned Bishops not Athanasius himself to his own See For in the Roman Synod wherein Athanasius's and Marcellus's cause was discust Athanasius was only pronounced innocent and admitted to communion by Julius and the rest of the Bishops But against Athanasius's accusers who refused to make their personal appearance in judgment nothing was determined as I have observed out of Athanasius in my first book of Ecclesiastick Observations Nor was Athanasius Marcellus Asclepas or Lucius restored before the Synod of Serdica Vales. c After the Roman Synod wherein Athanasius was pronounced innocent when Julius had sent a Letter by Gabianus the Comes to the Eastern Bishops who had met in a Synod at Antioch at such time as the Church was dedicated see chap. 8. of this book the Eastern Bishops in order to their answering of this Letter were convened again at Antioch in the year of Christ 343. And they wrote back an elegant and sharp Letter to Julius the sense whereof Sozomen relates book 3. chap. 8. Vales. * The Church of Rome See Euseb. Eccles Hist. book 6. chap. 43. d What Socrates here says to wit that Athanasius returned at that time to Alexandria is false For Athanasius went not back to that City till after the Council at Serdica that is till after the year of Christ 348. Vales. e We follow Christophorsons S r Henry Savils reading here which is ãâã ãâã ãâã ãâã ãâã c. or how many complaints the Synods c. Vales. f In the Allat M. S. the reading
Lycia Caria Insula The Provinces of the Pontick dioecesis XI Galatia Bithynia Honorias Cappadocia prima Cappadocia secunda Paphlagonia Pontus Polemaniacus Hellenopontus Armenia prima Armenia secunda Galatia Salutaris The Provinces of the Thracican Dioecesis VI. Europa Thracia Haemimontis Rhodope Moesia secunda Scythia In conformity to this model of Government in the Civil State the Regiment in the Church which before had been metropolitical when the Provinces were independent on each other in Ecclesiastical administrations was adapted This Dioecesan form of Governance might 't is probable privately creep into the Church in that interval of time between the Nicene and Constantinopolitan Councils which is the opinion of D r Barrow See note e. in this chapter But 't is certain it was confirmed by the Fathers convened in this second Oecumenical Synod which sanction they made upon this occasion A little before the summoning of this Synod Melitius Bishop of Antioch in the East took a journey to Constantinople where he together with some other Bishops promoted Gregorius of Nazianzum to the Constantinopolitan See So Sozomen tells us book 7. chap. 3 and 7. Soon after Melitius had done this Peter Bishop of Alexandria sent some Bishops from Egypt to Constantinople who ordained Maximus the Cynick Bishop of that City See Sozomen book 7. chap. 9. Now in the Political partition of the Roman Empire as you may see by that Draught we have here given you of the Oriental-Praetorian-Praefecture these three places were in three several Dioeceses For Antioch in Syria whence Melitius came was in the Oriental Dioecesis Alexandria from whence the Bishops weââ sent by Peter was in the Egyptick Dioecesis and Constantinople where these Bishops had celebrated their Episcopal ordinations was Scituate in the Thracican Dioecesis In regard these proceedings had produced a great deal of disorder and confusion in the Church to remedy this in future the Fathers convened in this Synod make a Sanction See Conc. Constantinopol II. Can. 2. pag. 87 Edit Bevereg that the Ecclesiastick Dioecesis's should have the same Limits with those of the State and that it should be as unlawfull for Ecclesiastick persons to perform any Office or do any business belonging to them without that Dioecesis wherein they were placed as it was for the Civil Minister to intermeddle with any affair without the Limits of his Dioecesis That this had not been duly observed in the Church before this Synod but that Prelates made frequent Excursions out of one Dioecesis into another to ordain is evident not only from the instances we have mentioned just now where we find Melitius who belonged to the Oriental Dioecesis and other Bishops of the Egyptick Dioecesis ordaining a Bishop of Constantinople a City in the Thracican Dioecesis but also from the Testimony of our Socrates a person who lived soon after the convention of this Constantinopolitan Synod who speaking here concerning its Sanctions ãâã ãâã ãâã ãâã ãâã says he ãâã ãâã ãâã ãâã ãâã c. And they 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 But notwithstanding that this Dioecesan form in imitation of the Civil State of the Empire was brought into the Church and thereupon Patriarchical Sees were erected yet after this several Provincial Churches had their ancient priviledges confirmed to them which confirmation is grounded on the sixth Canon of the Nicene Council as D r Beveredge has fully proved in his notes on that Canon pag. 58 and remained Independent from the Patriarchical Sees For instance the Cyprian Church was adjudged to be such an one in the eighth Canon of the third General Council held at Ephesus in the year of Christ 431. In which Canon after the Ephesine Fathers had determined the Cyprian Church to be independent from the Bishop of Antioch they add this clause ãâã ãâã ãâã ãâã ãâã c. The same shall be observed in other Dioeceses and in the Provinces every where that so none of the most Religious Bishops may invade another Province which has not been for many years before and from the beginning under his or his predecessours hand In like manner Armenia the Great was exempted from dependence on any Patriarchate as 't is apparent from That Order of the Presidency of the most holy Patriarchs which D r Beveredge has published at his notes on the 36 th Canon Concil Trullan pag. 135 c. from a very ancient Greek Manuscript in the Bodlcian Library In which Manuscript neither England Scotland nor Ireland are reckoned dependents on the Roman Patriarchate as the Learned Reader on perusall will find Though 't is as certain that there was a compleat and absolute Church setled in this Island long before this Manuscript Order was or can be supposed to have been drawn up as that there was one at Antioch or Rome it self For not to mention those unquestionable authorities which might be here produced to prove that the plantation of the Gospel in this our Province was as early as the close of Tiberius's Reign we have many witnesses of an undoubted authority to attest that before the times of the Nicene Council there was a compleat Church setled in this Island For first in the subscriptions to the first Council of Arles convened in France Before the Nicene Council that is before the year of Christ 325 as the Acts of the said Council publisht by Jacobus Sirmondus do attest we meet with the names of these persons who went thither from this our Island See Concilia Antiqua Gallia Tom. 1. pag. 9. Edit Sirmondi Paris 1629. Eborius Episcopus de civitate Eboracensi c. Eborius Bishop of the City of York in the Province of Britania Restitutus Bishop of the City London in the fore-written Province Adelfius Bishop of the City Colonia of the Londoners From the same Province Sacerdos a Presbyter Arminius a Deacon Secondly Athanasius in his second Apology against the Arians pag. 720. Edit Paris does attest that the Bishops of the Britannia's were present at the Sardican Council which Synod was convened in the Consulate of Rufinus and Eusebius see our Socrates book 2. chap. 20 note c. on the year of our Lord 347. Lastly to mention no more Hilarius Bishop of Poictiers in France in the beginning of his Book de Synodis pag. 318. Edit Paris 1631. which book was written about the year of our Lord 350. sends Greeting Britanniarum Episcopis to the Bishops of the Britannia's This is sufficient to prove we had a Church here in those times And that this Church was governed by its own Bishops till about the year of Christ 600 and subject neither to the Roman not to any other forreign Prelate is a thing evidently apparent from what Venerable Bede has recorded in his Ecclesiastick
See the following chapter * ãâã ãâã ãâã ãâã ãâã affairs a In Priscus's History of the Goths the King of the Hunni is termed Rouas who was succeeded by Attalas In Jordanes he is called Roäs the brother of Oâtar and Mundïuchus the uncle of Attalas Langus Nicephorus's Translator calls him Roïlas for what reason I know not for in Nicephorus 't is Rougas as well as here in Socrates Vales. b See Ezech. 38. vers 2 22 23. In the Septuagint Version at v. 2. the words are ãâã ãâã ãâã ãâã ãâã Prince Rhos But the term ãâã ãâã ãâã ãâã ãâã is wanting in the vulgar Translation instead whereof Hieronymus has rendred it thus Principem capitis Mosoch Prince of the chief of Mosoch Wherefore what Langus remarks here concerning the Russi is in my judgment forreign to this place Vales. In the Hebrew the words at this text are ãâã ãâã ãâã ãâã ãâã which in the margin of our English Version is render'd exactly thus Prince of the chief of Meshech Socrates quotes this whole text out of Ezechiel in the words of the Septuaginâ Version and we have translated them accordingly The difference between the Greek Version and Originall Hebrew at this text is great Our English Translatours as they generally do so here follow the Hebrew * See book 7. chap. 24. a These persons were Consuls on the year of Christ 436. But Prosper Marcellinus Comes in his Chronicon and the Authour of the Alexandrian Chronicle disagree from Socrates For those Authours relate that this marriage was celebrated on the year following whereon Aëtius bore his second Consulate with Sigisvultus in the month of November The same is confirmed by Jordanes in his book de Successione Regnorum where after he has spoken concerning the whoredom committed by Honoria with her Procurator Eugenius which was done in the Consulate of Areobindus and Aspar on the year of Christ 434 He adds these words Posthaec tertio anno Valentinianus c. On the third year after this the Emperour Valentinianus comes from Rome to Constantinople in order to his marrâing Eudoxia daughter to the Emperour Theodosius and having given all Illyria as a gratuity to his Father in Law after the celebration of the marriage he returned with his Wife to his own Kingdomes Cassiodorus Senator attests the same concerning the donation of the Western Illyricum book 11. Variarum Epist. 1. pag. 684 Edit Aurel. Allobrog 1622. in these words Placidiam mundi opinione celebratam avorum or principum or aliquorum as 't is in some Copies Prosapia gloriosam purpurato filio studuisse percepimus cujus dum remisse administrat Imperium indecenter cognoscitur imminutum Nurum denique sibi amissione Illyrici comparavit factaque est conjunctio regâanâis divisio doleâda provinciis Vales. * He means those termed the Johannitae See book 6. chap. 18. â Or by prudence a By these words Socrates does plainly discover his opinion For he would say that these things are usually done through envy or out of favour For because Origen was condemned by Theophilus so many years after his death that Socrates ascribes to Theophilus's envy towards Origen himself or against those termed the Long-Monks And whereas John Chrysostome was brought back with honour into his own Country on the thirty fifth year after his death that Socrates attributes to the love and benevolence of Procluâ and the people of Constantinople But I am not of Socrates's opinion For although in affairs of this nature tâe affections of men have some effect Yet divine Justice and providence whereby the Church is governed doth always overrule Origen therefore was condemned for his Heterodox opinions and John Chrysostome being consecrated for his integrity of life and doctrine continues in the Church to this very day Valesius * Or Tomb. â Or Rectitude a ãâã ãâã ãâã ãâã ãâã In Nicephorus 't is ãâã ãâã ãâã ãâã ãâã he sate upon in which Author these words are added ãâã ãâã ãâã ãâã ãâã and having taken the paper which seem altogether necessary Vales. * This pledge or Gage b Although our M. SS Copies alter not the reading here yet I agree with Christophorson and S r Henry Savill who have mended it thus of the month August Doubtless in regard Paulus Bishop of the Novatianists died on the twenty first of July and the paper wherein he had named Marcianus to be his successour was unsealed three days after his death as Socrates has told us before 't is not to be supposed that Marcianus could be ordained Bishop on the twenty first of the same month to wit July in regard he absconded in Tiberiopolis a City of Phrygia from whence he was to be brought to Constantinople that he might be there constituted Bishop of the Novatianists Vales. a Instead of ãâã ãâã ãâã ãâã ãâã c. For he had oblieged himself to a performance c I doubt not but it should be ãâã ãâã ãâã ãâã ãâã for she had obliged herself that is Eudocia Thus Epiphan Scholasticus read as appears from his Version which is thus Hoc enim ipsa votum habuerat si filiam videret nuptam For she herself also had made this vow if she might see her daughter married Vales. * Or honoured a This is the Thalassius or Thalassus Praefectus Praetorio of Illyricum to whom The one Law Tit. 6. Legum Novellarum Theodosii Junioris was directed which is dated at Constantinople on the third of the Ides of August in Theodosius's seventeenth Consulate which he bore with Festus After this day therefore on this very year Thalassius was made Bishop of Caesarea by Proclus Which action of Proclus's Socrates does not without cause wonder at as new and not practised by former Bishops Nectarius indeed when he was Praetor of Constantinople had been created Bishop of that City But the Emperour's consent had been first obtained as Socrates has told us before But here Proclus meerly by his own impulse laid his hands on a Praefectus Praetorio who by the Emperour had been designed to the government of the Orientall Praefecture Notwithstanding it is to be understood that the Emperour's consent was afterwards obtained who approved of what Proclus had done But in promoting inferiour Magistrates to Ecclesiastick degrees the Prince's consent was in no wife necessary For the Praefectus Praetorio's approbation was sufficient under whose dispose the Presidents of Provinces were We have an eminent instance hereof in the Life of S t Germanus Altissiodorensis which was written by Constantius Presbyter Which Germanus being President of a Province and Amator Bishop of Altissiodorum a City in France now called Auxerre having a mind to appoint him his successour Amator procured the consent of Julius Praefectus Praetorio of the Gallia's before he attempted to do that as 't is related in book 1 chap. 3 concerning the Life of S t Germanus Further this Thalassius Bishop of Caesarea was present at the false Synod at Ephesus convened against Flavianus
Episcopum c. In the 39 th year of his Empire Justinian sends into Exile Eutychius Bishop of Constantinople a Condemner of the three Heads and of Evagrius the Hermite a Deacon and of Didymus the Monk an Alexandrian Confessour whose praises we have produced above from the authority of illustrious men and in his room makes Johannes Bishop a like assertour of the same Errour Vales. p ãâã ãâã ãâã ãâã ãâã In the excellent Florentine Manuscript I found it written ãâã ãâã ãâã ãâã ãâã both here and in the following Chapter Theophanes makes mention of this Mannour or Village in his Chronicon pag. 151 where he writes concerning Alamundarus's irruption into Syria ãâã ãâã ãâã ãâã ãâã says he ãâã ãâã ãâã ãâã ãâã that is And he burnt the outward parts of Chalcis and ruined the Mannour or Possession Sirmium and the Cynegick Region In the Greek instead of ãâã ãâã ãâã ãâã ãâã Chalcedon I have mended it thus ãâã ãâã ãâã ãâã ãâã Chalcis Vales. * Or Being perverted from the right opinion â Or Turned aside * Or The King's way a ãâã ãâã ãâã ãâã ãâã with unspeakable Hedges In Nicephorus 't is truer written thus ãâã ãâã ãâã ãâã ãâã with Hedges not to be broken Which writing the Tellerian Manuscript confirms Vales. b Evagrius mistakes For Johannes succeeded not Vigilius but Pelagius was his successour After whose death Johannes Junior undertook the Episcopate of the Church of Rome on the year of Christ 560. Vales. c This place is chiefly to be taken notice of against the Sentiment of Baronius who believed Macarius was restored to his own See before the Fifth Constantinopolitane Synod But this passage of Evagrius refutes Baronius's opinion Evagrius informing us here that Macarius's Restitution was made long before that Synod To Evagrius agrees Victor Thunonensis in his Chronicon in these words Anno. 37. Imperii Justiniani c. On the 37 th year of Justinian's Empire Eustochius Bishop of Jerusalem who had been ordained whilst Macarius was alive it ejected and Macarius is again put into his own See But Theophanes in his Chronicon places Macarius's Restitution on the times of Justinus Junior as I have observed above Vales. * Justinian â Or Affections * Or Observe â Or Make an excursion * Or Mixt. â Or Directed his discourse by reason a ãâã ãâã ãâã ãâã ãâã In Nicephorus and the Tellerian Manuscript it is truer written thus ãâã ãâã ãâã ãâã ãâã if he could ruine this Tower For so the Rules of Grammer require it should be 'T is a Metaphor drawn from Machines used in Sieges wherewith Cities are wont to be assaulted Further concerning the constancy of this Anastasius Sinaïta in defending the true Faith against the Heresie of the Aphthartodocitae Eustathius writes also in the Life of the Blessed Eutychius Patriarch of Constantinople Vales. * Or Divine â ãâã ãâã ãâã ãâã ãâã anointed himself * Galat. 1. 8 9. â Or Lookt on b ãâã ãâã ãâã ãâã ãâã 'T is strange that three Translatours Langus Musculus and Christophorson should all mistake in the Rendition of one word The Graecians termed ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã Valedictory or Farwell Orations and have handed down to us the peculiar method of Those Orations as I have remarked in My Notes upon Eusebius's Life of Constantine book 3. chap. 21 note a. Vales. * Or Sentences c ãâã ãâã ãâã ãâã ãâã S r Henry Savil at the margin of his copy has mended it ãâã ãâã ãâã ãâã ãâã For so the Rules of Grammar require it should be But I have observed that the Rules of Grammar are sometimes despised by our Evagrius Nicephorus when he wrote out this passage of Evagrius instead of the Conjunctive Particle substituted a Praeposition in this manner ãâã ãâã ãâã ãâã ãâã Vales. * Or Judicatories a Concerning the Office of the Curopalates much to hath been already said by many persons to repeat which here is superfluous we will remark this only that the Curopalates always went before with a Golden Rod as often as the Emperour would appear in publick Cassiodorus tells us this in his Formula Curae palatii in these words Considera quâ Gratificatione tracteris c. Consider with what Gratification you are treated how being adorned with a Golden Rod amongst numerous obeysances you seem to go first before the Royall feet So also Corippus in Book 2. Chap. 7. De Laudibus Justini Minoris where he describes Justinus's procession to the Cirque in these words Tunc ordine longo Incedunt summi proceres fulgensque Senatus Ipse inter primos vultu praeclarus honoro Fratris in obsequiâm gaudent Marcellus abibat Dispositorque novus sacrae Baduarius Aulae Successor Soceri factus mox Curopalates Concerning this Golden Rod which was wont to be carried before the Roman Emperours Paulus Silentiarius speaks in his description of the Church of Saint Sophia not far from the beginning ãâã ãâã ãâã ãâã ãâã For I assent not to that Learned man who hath rendred it Aureas Secures Golden Axes And at first this dignity was small for it was under the dispose of the Castrensis See D r Howells History Second part pag 64 of the Sacred Pallace But afterwards it began to be accounted the chiefest dignity of the Pallace from such time as Justinus Nephew to Justinian bore it It was a Civil not a Military dignity as Alemannus thought who in his Notes on Procopius's Historia Arcand confounds the Curopalates with the Comes Excubitorum Vales. * Or Running of Horses in the Cirque â Or About to doe and submit himself to the usages of an Empire * Or Innovation b ãâã ãâã ãâã ãâã ãâã Nicephorus book 17. chap. 33. took these words of Evagrius as meant of the Bishops who had been banished by Justinian into various places for their defence of the true Faith But that word ãâã ãâã ãâã ãâã ãâã can not bear this interpretation Therefore Christophorson chose to interpret this place concerning the Bishops who from all places had been assembled together at Constantinople But neither can I approve of this Rendition in regard Evagrius says those Bishops were not convened at Constantinople but ãâã ãâã ãâã ãâã ãâã that is in all places Vales. * Or Openly involved in â Or Immense c ãâã ãâã ãâã ãâã ãâã Some word seems to be wanting which may be supplied in this manner ãâã ãâã ãâã ãâã ãâã most contrary Vices And so Christophorson seems to have read Vales. See chap. 19. note d. d This Justinus was Son to Germanus Patritius and Cousin-germane to the Emperour Justinus as Johannes Biclariensis informs us in his Chronicon Indeed Germanus and Justinus Junior were akin For Germanus was Justinian's Nephew by his Brother But the Emperour Justinus was the Son of Vigilantia Justinian's Sister Further this Justinus Son to Germanus had born the Consulate in the year of Christ 540. The Emperour Justinian had created the same person Master of
â Or Substance * Or Subsistencies a ãâã ãâã ãâã ãâã ãâã who is to the Father and to the Holy Ghost In Nicephorus Book 17. Chap. 35 where this Edict of the Emperour Justinus concerning the Faith is recorded this place is read thus ãâã ãâã ãâã ãâã ãâã who is equall to the Father and to the Holy Spirit Which reading Christophorson hath followed For he renders it thus Qui est equalis Patri Spiritui Sancto who is equall to the Father and to the Holy Spirit But in this place the equality of the Father and Son is not treated of but whether Christ be one of the Trinity I have therefore supplyed this place righter from the excellent Florentine Manuscript in this manner ãâã ãâã ãâã ãâã ãâã who is our Lord Jesus Christ c. The Tellerian M. S. has it written thus ãâã ãâã ãâã ãâã ãâã who is in the Father and in the Holy Spirit Vales. In Robert Stephens the reading is the same with that set at the beginning of this note â Or Are of * Or a certain or some one man â Or Received * Or Made up b ãâã ãâã ãâã ãâã ãâã Christophorson has rendred this place ill in this manner Non Confusionem in Unitatem introducimus We introduce not a confusion into the Unity Nor has Musculus done righter who translates it thus Unitatem non conâândimus We confound not the Unity I do not wonder at Musculus who in this Edict of Justinus always renders ãâã ãâã ãâã ãâã ãâã Unitatem Unity very erroneously That Learned man hath committed the same mistake who has done into Latine the Fragments of Ephraemius Bishop of Antioch which are extant in Photius's Bibliotheca But why Christophorson who every where renders ãâã ãâã ãâã ãâã ãâã Copulationem Copulation should at this place translate it otherwise I know not Johannes Langus Nicephorus's Translatour renders it thus In Unione confusionem non inducimus We induce not a confusion in the Union Exactly right if you add a Syllable in this manner in Unitione in the Unition For the term Unio though it be now a days frequently used in the Schools of Philosophers and Divines is a barbarous word when 't is taken for Unition For Unio in Latine signifies Unitatem Unity as may be proved from Tertullian Jerome Prudentius Pope Simplicius and others Let therefore those Zoili Carpers or Censurers cease reproving of us because in the Letter of Alexander Bishop of Alexandria which is recorded by Socrates book 1. chap. 6 we have translated ãâã ãâã ãâã ãâã ãâã Union For we did that from the use and propriety of the Latine Tongue which they being wholly ignorant of thought that Unio Union was nothing else but Unitionem Unition But betwixt Unio and Unitio there is as much difference as between ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã In Union or Unity there is nothing but what is simple or single But in Unition something compounded of two is necessarily understood 'T is certain the Old Translatour of the Chalcedon Synod always renders ãâã ãâã ãâã ãâã ãâã Unition or adunation Vales. * Or Shall not â Or So as we are â Sublimity or Eminency * Or Being both at the same time â ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã In Nicephorus 't is truer written thus ãâã ãâã ãâã ãâã ãâã c. But I had rather read thus ãâã ãâã ãâã ãâã ãâã being understood or rather existing c. Nor do I doubt but the Emperour Justinus wrote so as I have said For he reproves himself because he had said ãâã ãâã ãâã ãâã ãâã being understood as if the difference of the two Natures in Christ were in the understanding only and did not really exist Vales. â ãâã ãâã ãâã ãâã ãâã Form fashion state d ãâã ãâã ãâã ãâã ãâã In Nicephorus the reading is ãâã ãâã ãâã ãâã ãâã understand ãâã ãâã ãâã ãâã ãâã in the very Flesh. Which reading is not tollerable For Christ had not a proper subsistency in the Flesh but before he assumed Flesh he had a proper subsistency in regard he was the second person of the Sacred Trinity Nevertheless if any one be minded to defend Nicephorus's reading I shall not much gainsay it For it more fitly coheres with the words preceding The sense therefore is this that the Son of God who had a proper subsistency from all Eternity having assumed Flesh subsisted therein personally Vales. * Points or Opinions e ãâã ãâã ãâã ãâã ãâã c. I am of the same mind with the Learned who have long since mended it ãâã ãâã ãâã ãâã ãâã for the c. Although Nicephorus has retained the vulgar reading Vales. â Sent forth f ãâã ãâã ãâã ãâã ãâã The first word ãâã ãâã ãâã ãâã ãâã persons is used on account of Nestorius's Heresie who asserted two persons in Christ the one of man the other of the Word But the word ãâã ãâã ãâã ãâã ãâã Syllables was annext on account of the Futychians and Acephali who affirmed that Christ consisted of two Natures before the Unition but after the Unition they asserted but one Nature in him On the other hand the Catholicks adored Christ in two Natures Those Syllables therefore are ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã Which though they are different yet if they be rightly understood do both aim at one and the same Faith and Opinion as Justinus adds See Evagrius above at book 1. chap. 1 note c. Further this Edict was promulged by Justinus Junior on the first year of his Empire to wit the year of Christ 566 as Baronius remarks than which Edict Justinus conferred nothing more upon the Catholick Church but satisfying himself in having only expounded the Orthodox Faith he in future prohibited disputes about the Nestorian and Eutychian Opinion and permitted every one to think of these matters according to his own arbitrement From this Edict therefore followed no advantage as Evagrius observes truly Wherefore Johannes Biclariensis said amiss in his Chronicon whose words concerning Justinus Junior are these Qui Justinus anno primo Regni fui Which Justinus in the first year of his Reign destroyed those things which had been devised against the Chalcedon Synod And suffered the Creed of the Holy Fathers of the Church convened at Constantinople which Creed had been laudably received in the Chalcedon Synod to have entrance and to be sung by the people in every Catholick Church before the Lords Prayer was to be repeated Biclariensis attributes those things to Justinus Junior which rather befitted Justinus Senior Vales. â Scheme or State * Or Antioch â Or Blasphemy against himself a ãâã ãâã ãâã ãâã ãâã Nicephorus in regard he understood not these words omitted them as may be seen in book 17. chap. 36. For he his exprest this place of Evagrius thus ãâã ãâã ãâã ãâã ãâã But 't was said that Justinus was angry with him because he refused to give him money when
and after the word ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Severall senses may be given of this passage For ãâã ãâã ãâã ãâã ãâã may be taken for modesty and a courteous behaviour supposing ãâã ãâã ãâã ãâã ãâã to be made use of instead of ãâã ãâã ãâã ãâã ãâã Or ãâã ãâã ãâã ãâã ãâã may be meant concerning them who were not the âminentest 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã are by Sozomen stiled ãâã ãâã ãâã ãâã ãâã 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. â Or Course a ãâã ãâã ãâã ãâã ãâã It must be written ãâã ãâã ãâã ãâã ãâã every person as Christophorson seems to have read To whom nevertheless I can't assent as to his having thought that ãâã ãâã ãâã ãâã ãâã was to be referred to ãâã ãâã ãâã ãâã ãâã But I doubt not but ãâã ãâã ãâã ãâã ãâã the determination which word precedes immediately is to be understood For 't is âââer Greek as I take it to say ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã than ãâã ãâã ãâã ãâã ãâã In the Fuketian and Savilian Copies 't is plainly written ãâã ãâã ãâã ãâã ãâã Vales. b ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
and has affirmed that that is expressly recorded by Athanasius in his book de Synodis But Baronius was imposed upon by the Latine Version which runs thus Tom. 1. pag. 873. quòd si ad hanc rem usus Synodi deâideratur supersunt Acta patrum nam neque in hâc parte negligentes fuere qui Nicaeae convenerunt sed ita accuratè scripscrunt c. But if the use of the Synod be wanting to this matter the Acts of the Fathers are to be had For those convened at Nicaea were not negligent even in this matter but wrote so accurately c. But in the Greek Text there is no mention of Acts for thus it runs ãâã ãâã ãâã ãâã ãâã that is the Writings of the Fathers are to be bad to wit the Creed the Canons and the Synodick Letter There is another passage of Athanasius in his Epistle de Decretis Nicaenae Synodi pag. 250. whence it may be manifestly gathered that there were no Acts written For thus he speaks Quandoquidem tua dilectio ca nosse desiderat quae in Synodo c. In as much as your love desires to know those things which were done in the Synod I have made no delay but have forth with signified to you whatever was done there c. Now if the Acts had been taken in writing by the Notaries Athanasius had done enough had he transmitted those Acts to his friend Vales. a These words must be interpreted favourably For the twentieth year of Constantine's Empire was not yet compleated nay scarce begun For the twentieth year of his Reign began on the eight of the Calends of August when Paulinus and Julianus were Consuls which was the 325 th year of Our Lords Nativity But the Nicene Councill was celebrated on the twentieth of the month May in the same persons Consulate as Socrates writes in the thirteenth chapter of his first book or rather on the 13 th of the Calends of July on the 19 th day of the month Desius which by the Romans is termed June as it occurs in the Acts of the Chalcedon Councill in the Alexandrian Chronicle and in the Collectio Cresconiana Which I think to be truer For if we suppose the Nicene Councill to have been convened on the 20 th day of May too narrow a space of time will be left for the transacting of those affairs which Constantine performed after his Conquest of Licinius Licinius was vanquished in the last Battle at Chalcedon on the year of Christ 324 on the 15 th of the Calends of October as 't is recorded in Idatius's Fasti and in the Alexandrian Chronicle On the day following Licinius who had betaken himself to Nicomedia surrendred himself to Constantine the Victour After this Constantine made his Entry into Nicomedia whilst he made his residence in that City and hastned to take his progress into the Eastern parts he received the news concerning the dissention of the Alexandrian Church and all Egypt on account of the Opinion of Arius and the disturbances of the Mâletians as he himself writes in his Letter to Alexander and Arius And in the first place he sent Hosius with his Letters to Alexandria who by his authority might compose the Tumulâs theâe But after Hosius had staid some time at Alexandria he returned to Constantinoââe without having effected any thing All which businesses could not any wise have been done within less time than three months Further when Constantine saw the mischief increase daily he resolved upon convening a Generall Councill of Bishops that thereby he might restore Peace to the Church In order thereto he dispatch't away the Veredarii Couriers and Agentes in Rebus Messengers of the Emperour thorowout all the Provinces who might call together the Bishops to Nicaea of Bythinia Let us suppose therefore that the Veredarii had brought the Emperour's Letters to each of the Bishops in the month March 't is scarce credible that the Bishops could come into Bythinia from the most distant Countries as well of the East as West before the month July especially in regard they were conveyed thither by Land not by Sea as Eusebius tells us chap. 6. The Greeks do usually term the seventh Sunday after Easter that namely which immediately precedes Whitsontide ãâã ãâã ãâã ãâã ãâã the Sunday of the holy Fathers or ãâã ãâã ãâã ãâã ãâã of the 318 holy Divines which were at Nicaea as we are informed fâom The Typick of the Monastery of Saint Saba Vales. b ãâã ãâã ãâã ãâã ãâã In the same manner he joyns them both together a little above where he speaks of Constantine's entrance into the Synod ãâã ãâã ãâã ãâã ãâã are the Hastati or the Protectors who carried Spears Themistius in his Oration to the Emperour Jovian writes that he went an ãâã ãâã ãâã ãâã ãâã a Spear-Carrier against the Persian that is a Protector Domesticus as we understand from Amm. Marcellinus The ãâã ãâã ãâã ãâã ãâã were the Scutati Shield-Bearers to wit Souldiers who were under the Command of the Magister Militum praesentalis or Master of the Milice who lived at Court or in the presence of the Prince Vales. c ãâã ãâã ãâã ãâã ãâã It must be made ãâã ãâã ãâã ãâã ãâã together with the Emperour as Christophorson seems to have read and so 't is plainly written in the Fuketian Copy Theodoret confirms our Emendation book 1. chap. 11. in these words which do wonderfully explain this passage of Eusebius ãâã ãâã ãâã ãâã ãâã and having ordered many Stibadia to be made ready He feasted them all in one and the same place the more honourable of them he took to his own Table but distributed the rest upon other Stibadia A better Scolion could not have been placed at Eusebius's words Those which Euscbius had termed ãâã ãâã ãâã ãâã ãâã for so 't is to be read from the King 's and the Fuketian Copy Theodoret calls ãâã ãâã ãâã ãâã ãâã that is Stibadia or Accubita Nicephorus's Translatour renders it toros which is ill done Nor has Theodoret's Translatour done better in translating it Sâdes Seats Suidas interprets ãâã ãâã ãâã ãâã ãâã a Bed lying on the ground an Accubitum The words of Juvenal's Scholiast at the fifth Satyr are these apud veteres Accubitorum usus non erat sed in Lectulis Discumbentes manducabant amongst the Ancients there was no use of the Accubita but they lay down upon little Beds and eat Vales. * That was heretofore the usual posture at Feasts d ãâã ãâã ãâã ãâã ãâã I think it must be written ãâã ãâã ãâã ãâã ãâã on both sides Than which Emendation nothing is more certain Eusebius says that the Stibadia were placed on both sides of the Imperial Hall whereon the Bishops might lie down but that the Emperour's Stibadium was in the midst whereon he lay down together with the more honourable Bishops After the same manner in the Nicâne Synod the Seats whereon the Bishops sate were placed on both sides but
Monumentum the Salutary Monument of Christ. Indeed above at chap. 28 Eusebius terms the Sepulchre of Our Lord ãâã ãâã ãâã ãâã ãâã the Martyrium or Monument of Our Saviour's Resurrection Moreover Cyril of Jerusalem in his fourteenth Catechesis writes that the place of Our Lord's Passion and Resurrection is termed The Martyrium Vales. b ãâã ãâã ãâã ãâã ãâã These words of Eusebius Socrates has written out at chap. 17. book 1. ãâã ãâã ãâã ãâã ãâã But the Emperour's Mother erected in the place of the Sepulchre a most magnificent Church called it New-Jerusalem building it opposite to that Old deserted Jerusalem Which words of Socrates are to be observed with more of attention In the first place he attributes that to Helena which Eusebius says was done by Constantine Wherein he has followed the Authority of Rufinus who book 1. chap. 8. of his Eccles. History writes that this Church was built at Jerusalem by Helena Now although it be of small moment whether Helena at the charge of the Emperour Constantine or Constantine himself by the care and diligence of his Mother Helena be said to have built that Church yet 't is better to follow Eusebius's opinion in regard he was both present at the things themselves and also produces Constantine's Letter concerning the building of that Church 'T is to be remarked also that what Eusebius had worded thus ãâã ãâã ãâã ãâã ãâã in or at the Martyrium of Our Saviour that is thus expprest by Socrates ãâã ãâã ãâã ãâã ãâã in the place of the Sepulchre But what Eusebius had expressed in this manner ãâã ãâã ãâã ãâã ãâã the New-Jerusalem was built that Socrates words thus ãâã ãâã ãâã ãâã ãâã c. erected a Church called it New-Jerusalem building it opposite c where any one may see that the word ãâã ãâã ãâã ãâã ãâã called it must be expunged For that Church was not termed New-Jerusalem as the Translatour thought and before him Nicephorus but it was called The Martyrium or The Basilica Constantiniana and Anastasis Eusebius therefore and Socrates do say only this that Constantine or Helena having erected that Church which was a great and stately Structure built the New-Jerusalem over against that old one which heretofore had been ruined by the Romans Which is most true For from that time the City Aelia its true and old name being by degrees abolished began to be called Jerusalem by the Christians whenas notwithstanding it really was not Jerusalem in regard it had been erected in another soil and was built by a Roman Emperour who then was the bitterest Enemy to the Jews with that design and intent that the Gentiles might inhabit it but that the Jews might be driven at the greatest distance from its entrance Further I doubt not but Eusebius alludes to that place which occurs in the Revelation chap. 21. vers 2 And I saw the Holy City New-Jerusalem coming down from God out of Heaven prepared as a Bride adorned for her husband Vales. * Or Last â Or The Salutary Victory over death â Or With rich and abundant Honours or Glories * Evangelized * Or Distinguished * Floor or Bottom a ãâã ãâã ãâã ãâã ãâã He seems to mean Marble or at least polisht stone like to Marble So in the following chapter Eusebius uses these words ãâã ãâã ãâã ãâã ãâã to signifie the same But Christophorson has rendred ãâã ãâã ãâã ãâã ãâã Eximious Stone Portesius translates it excellent Stone not well as I think Vales. b ãâã ãâã ãâã ãâã ãâã The Atria Courts of Churches consisted usually of four Porticus's placed in form of a Quadrangle In the midst there was an open place such a one as we now a days see in the Cloysters of Monks Eusebius informs us hereof in the description of the Church at Tyre which occurs in the Tenth Book of his Eccles. History But in the Church at Jerusalem the Frame or Composure was different For there were only three Porticus's there placed at the three sides But in the fourth side which was directly opposite to the Sepulchre at the rising Sun instead of a Porticus there was the Church it self as Eusebius informs us in the following chapter Which seems to have been done for this reason that the Church it self might be enlightned with a larger light no Porticus on the outside giving any hindrance to the lights Vales. â Or Ran out * Or Of the Temple of the Church â Or Royal Church a ãâã ãâã ãâã ãâã ãâã The Ancients adorned walls with cut Crusts of Marble of a different colour as I have noted at book 28. of Amm. Marcellinus pag. 363. Such Crusts of Marble as these they termed ãâã ãâã ãâã ãâã ãâã See Gregor Nazianz. in Orat. 32 and in His Carmen Anacreonticum ad animum suum Vales. * Or At the Roofs themselves above â Finished or fitted b ãâã ãâã ãâã ãâã ãâã What ãâã ãâã ãâã ãâã ãâã are Hesychius and the Authour of the Etymologicon do inform us who interpret ãâã ãâã ãâã ãâã ãâã that is Tabellae tecta laqueata Tablets Embowed Roofs Eusebius uses the same word hereafter at chap. 49. Hence therefore it appears that the Roof of the Church was on the inside covered and adorned with a Lacunar or Embowed Roof according to Constantine's thoughts about it as he attests in his Letter to Macarius For on the outside it was covered with Lead to keep off showers Therefore the Roof must necessarily have been framed of Stone which might bear up the Lead laid upon it Vales. â Or Continued junctures * Bright or clear a There were four Porticus's in the Jerusalem-Church to wit two at each side of the Church For that 's the meaning of these words ãâã ãâã ãâã ãâã ãâã Besides the following words do manifestly evince this For of these Porticus's Eusebius says some were in the front of the Church that is more outward but others more inward In the same manner there were four Porticus's in the Church of the Apostles which was in the City Rome as Prudentius attests in the Passion of the Apostles in these Verses Subdidit Parias fulvis laquearibus Columnas Distinguit illic quas quaternus orod The same Prudentius in the Passion of Hippolytus writes thus concerning the Church of Saint Hippolytus Ordo columnarum geminus laqucaria tecti Sustinât auratis suppositus trabibus Adduntur graciles tecto breviore recessus Qui laterum scriem jugiter exsinuent The same Form may be seen in the greater Churches amongst us where four Orders of Pillars do make two Porticus's on both sides Further such Porticus's as these seem to be termed gemellares in the Itinerarium Hierosolymitanum Interius verò civitatis sunt piscinae gemellares quinque Porticus habentes In which place nevertheless 't is doubtfull whither the pools themselves or the Porticus's are to be termed gemellares And 't is better to understand the pools to be gemellares For there were two Pools as Jerome relates in
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 ãâã ãâã ãâã ãâã ãâã truer than in the ordinary Editions where 't is ãâã ãâã ãâã ãâã ãâã Vales. * Philip. 1. 18. â Or Wearied out with â Or Encompassed a ãâã ãâã ãâã ãâã ãâã I reade ãâã ãâã ãâã ãâã ãâã from Socrates book 1. chap. 24. But this whole place is thus to be restored from the Fuketian Savil. and Turnebian Copies ãâã ãâã ãâã ãâã ãâã For the people c as we have rendred it Vales. b ãâã ãâã ãâã ãâã ãâã 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 Dissertationâ on the second book of Philostorgius Vales. â Or Accused d ãâã ãâã ãâã ãâã ãâã It must be ãâã ãâã ãâã ãâã ãâã as Christophorson seems to have read and we have rendred it accordingly Vales. * Or To the prudence and wisedom of the world â Or By the Law â Or Have made use of a ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã wonder not therefore Then a little after write thus ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã After these words Scaliger and others have inserted these ãâã ãâã ãâã ãâã ãâã which I found written also in ãâã ãâã ãâã ãâã ãâã 's book But I can't approve of this their conjecture For what should the meaning of ãâã ãâã ãâã ãâã ãâã be I had much rather read thus ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã there is a point set at the top Then the reading is ãâã ãâã ãâã ãâã ãâã c. Nor is it otherwise in Turnebus's Copy S r Henry Savil had mended it thus at the margin of his Copy ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã that the meaning may be the same with that which I have set above Vales. c ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã he means the Judgment wherewith they had elected the same person I read therefore ãâã ãâã ãâã ãâã ãâã and because 't is our desire that your judgment c as the reading is in the Fuketian and Turneb Copies Vales. â Or A more beautifull direction â Or Discourse d ãâã ãâã ãâã ãâã ãâã In the Old Sheets of the King's Library the reading is ãâã ãâã ãâã ãâã ãâã which pleases me mightily But the Fuk. Savil and Turneb Copies give us another reading ãâã ãâã ãâã ãâã ãâã Vales. e ãâã ãâã ãâã ãâã ãâã I doubt not but it should be written ãâã ãâã ãâã ãâã ãâã vov earnestly hastning to In the Fuketian Copy I found it written ãâã ãâã ãâã ãâã ãâã vov ãâã ãâã ãâã ãâã ãâã It might also be made ãâã ãâã ãâã ãâã ãâã vov who am raised Vales. * Or The better â Or Image â Or Sins f ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã That is every one should be contented with their own Limits For ãâã ãâã ãâã ãâã ãâã is a Boundary or Limit of grounds whence those Writers are termed Gâomatici who have written concerning the Boundaries of fields After the same way ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã For it follows ãâã ãâã ãâã ãâã ãâã Although in the Fuketian and Turneb Copies the reading is ãâã ãâã ãâã ãâã ãâã nor enjoy all their domestick c. Vales. â Or Proposed â Eusebius * ãâã ãâã ãâã ãâã ãâã Valesius renders it neither roughness nor violence â Or Are to be accounted of equal price so Valesius h ãâã ãâã ãâã ãâã ãâã to another injury It must be written ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã And so I found it written in the Fuk. and Savil. Copies and in the Old Sheets Vales. In Robert Stephens 't is ãâã ãâã ãâã ãâã ãâã i ãâã ãâã ãâã ãâã ãâã 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 â Or Law k These words may be referred to the preceding period And so after the verb ãâã ãâã ãâã ãâã ãâã 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 â Or Nature â 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã I think it must be written ãâã ãâã ãâã ãâã ãâã c. For the verb ãâã ãâã ãâã ãâã ãâã 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. â Or Unjust n ãâã ãâã ãâã ãâã ãâã and from the comparing of several persons together It would doubtless be better to read thus ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Vales. * Knocking or beating together o ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
1. chap. 25 tells us that in Leo Allatius's Copy the reading of this place is ãâã ãâã ãâã ãâã ãâã For even they are yours which he concludes to be the truest reading of all a ãâã ãâã ãâã ãâã ãâã He means the Christian Religion as I suppose which almost all Nations did then embrace having rejected the errour of their own Superstition Vales. b ãâã ãâã ãâã ãâã ãâã Make it ãâã ãâã ãâã ãâã ãâã c. unless you had rather read ãâã ãâã ãâã ãâã ãâã as 't is in the Fuketian Savil. and Turneb Copies Vales. a ãâã ãâã ãâã ãâã ãâã Anastasius Bibliothecarius in his Version of the seventh Synod where-ever the word ãâã ãâã ãâã ãâã ãâã occurs in the Greek renders it deificum which term imports any thing extraordinarily sent or made by God himself So the Latines termed the Books of the sacred Scriptures Deificos Libros as it occurs in the Gesta Purgationis Coeciliani Vales. * Stretch't out b ãâã ãâã ãâã ãâã ãâã near certain gates In the Fuketian and Turnebian Copies and in the Kings Sheets the reading is ãâã ãâã ãâã ãâã ãâã in some Cities which is far the truer reading as I Judge For Eusebius says that not in all but in the Palaces of some Cities Constantine's Picture was thus drawn Vales. c ãâã ãâã ãâã ãâã ãâã Whoever was the Translatour of this Book he has rendred this place with little of attention thus Et precantis formâ manus sursum tollens and lifting up his hands in the form of one praying whereas he ought to have rendred it manibus expansis ut precantes solent with expanded hands as persons praying are wont to do For the Christians were wont when at prayers to stretch forth their hands that by this means they might represent the likeness of a Cross. Indeed the Christians lifted up their hands whilst they were praying But this was not peculiar to the Christians in regard the Heathens did the same as Virgil attests in these words Et geminas tollens ad sidera palmas But that was peculiar to the Christians to expand their hands in the form of a Cross. Tertullian's words in his Book de Oratione Chap. 11 are these Nos verò non attollimus tantum Sed etiam expandimus dominicâ passione modulamur We do not only lift up our hands but do spread them also and we put our selves into a form agreeable to Our Lord's passion He says the same in his Apologetick chap. 30. Vales. * Or Images a But Socrates book 1. chap. 18 relates the contrary in these words ãâã ãâã ãâã ãâã ãâã And first he abolished the Combats of the Gladiatours then he placed his own Statues in the Temples But any one might with good reason conjecture that this place of Socrates is corrupted For Socrates does there reckon up all things which were invented by Constantine in order to the abolition of the Superstition of the Heathens Amongst which he says that Constantine placed his own Pictures and Statues in the Temples of the Gods But by doing of that the superstition of the Heathens was not extinguished but rather increased or changed For the Heathens would adore the Emperour in place of a God Wherefore that passage of Socrates must be mended from Eusebius in this manner ãâã ãâã ãâã ãâã ãâã But he forbad that his own Statues should be dedicated in the Temples Vales. b ãâã ãâã ãâã ãâã ãâã The two last words must in my judgment be expunged in regard they disturb the sense For if you blot out them the sense is plain Vales. â Or Adumbration a ãâã ãâã ãâã ãâã ãâã Sozomen book 1. chap. 8. has these words ãâã ãâã ãâã ãâã ãâã and he erected an Oratory within the Imperial Palace 'T is plain that Sozomen as he usually does borrowed this out of our Eusebius But Eusebius does not say that Constantine built a Church in the Palace He says only this that he constituted a kind of a Church in the Palace See Eusebius's Panegyrick on Constantine's Tricennalia chap. 9 where he does plainly confirm our Opinion Vales. * Prescribed or solemn b ãâã ãâã ãâã ãâã ãâã with those that filled the Imperial Palace or the Church ãâã ãâã ãâã ãâã ãâã is an ambiguous expression which signifies a Church and a Palace And Eusebius seems designedly to have play'd with the ambiguity of this phrase because Constantine's Palace was like a Church And those whom at this place he calls ãâã ãâã ãâã ãâã ãâã he has termed above in this chapter ãâã ãâã ãâã ãâã ãâã Vales. a ãâã ãâã ãâã ãâã ãâã The Translatour followed the opinion of Sozomen and supposed a Church to have been meant here with whom I don't agree For Eusebius himself in his Panegyrick chap. 9 where this passage occurs word for word says nothing concerning a Church The meaning therefore of this place is that Constantine committed the Care and Custody of his whole Palace to the Ministers and Servants of God and to the Prelates so that the Prelates were certain Controllers as 't were of his house or such Officers as the Romans termed Cura Palatii Vales. b ãâã ãâã ãâã ãâã ãâã It must I think be written ãâã ãâã ãâã ãâã ãâã acknowledged and so 't is in the Panegyrick at the place now cited The Printed-reading is not to be born with Vales. c ãâã ãâã ãâã ãâã ãâã Doubtless it must be written ãâã ãâã ãâã ãâã ãâã the day before the Sabbath And thus as 't is evident he read who composed the Contents of these Chapters Moreover Sozomen book 1 chap. 8 confirms this very thing in these words ãâã ãâã ãâã ãâã ãâã But he made a Law that on that day called Sunday which day the Jews term the first of the Sabbath but the Gentiles give it the name of Sunday and on that day before the Sahbath all persons should cease from doing business in the Courts of Judicature and abstain from all other employments and should worship God with Prayers and Supplications In these words of Sozomen something of difficulty occurs as to what respects Fryday For I can scarce perswade my self that Constantine should have commanded that on that day people should abstain from doing business in the Courts of Judicature 'T is certain Eusebius affirms no such thing concerning Fryday but concerning Sunday only There is a Law of Constantine's extant in the Theodosian Code Tit. de Ferils in which Law Sunday only is excepted Therefore Sozomen added this of his own Who seeing this observed in his own Times at Constantinople for he was an Advocate in that City together with one Aquilinus as he himself relates in his second book chap. 3. believed Constantine to have been the Authour of this thing Vales. * Or Heatbens a ãâã ãâã ãâã ãâã ãâã It must be written ãâã ãâã ãâã ãâã ãâã or at least ãâã ãâã ãâã ãâã ãâã c. Vales. b He terms that a pure field wherein there were no Altars no Sepulchres Vales. *
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 âut 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
raised by the different opinion of the Emperour For his Letter was produced in one passage whereof he gave order for the debating of this matter in the first place in another for that A disagreement therefore hapning concerning this matter a Schism was made amongst the persons present And this was the original cause of the Seleucian-Synods being divided into two parties The one faction was headed by Acacius Bishop of Caesarea in Palestine Georgius of Alexandria Uranius of Tyre and Eudoxius of Antioch of the same mind with whom there were only two and thirty other Bishops The principal persons of the other faction were Georgius of Laodicea in Syria Sophronius of Pompeiopolis in Paphlagonia and Eleusius of Cyzicum who were followed by the major part When therefore that side prevailed which was for debating in the first place concerning the Faith Acacius's party manifestly rejected the Nicene Creed and intimated the publication of another But those of the other faction who were superiour in number approved of all other matters determined in the Nicene Synod excepting only the term Homoöusios which they found fault with Therefore after a very sharp contest amongst one another untill Evening at length Silvanus who presided over the Church at Tarsus spake a loud saying there was no necessity of publishing a new Draught of the Creed but that they ought rather to confirm that set forth at Antioch at the consecration of the Church When he had said this Acacius's party secretly withdrew out of the Council but the other faction produced the Creed composed at Antioch after the reading whereof the Council broke up for that day On the next day they met in a Church in Seleucia and having shut the doors they read that Creed and confirmed it by their subscriptions Instead of some Bishops who were absent the Readers and Deacons there present subscribed by whom the absent persons had professed that they would acquiess in that Draught of the Creed CHAP. XL. That Acacius Bishop of Caesarea dictated another Draught of the Creed in the Synod at Seleucia BUt Acacius and those of his party found fault with what was done because they had subscribed covertly when the Church-doors were shut For matters said he transacted in secret were naught and to be suspected He made these objections because he was desirous of publishing another Draught of the Creed instead of that subscribed by them which form he had about him ready drawn up and had before recited it to Lauricius and Leonas the Governours and he made it his whole business to get that Draught only established and confirmed These were the transactions of the second day when nothing else was done On the third day Leonas was again very earnest to procuâe a meeting of both parties At which time neither Macedonius of Constantinople nor Basilius of Ancyra were absent When therefore both these persons had joyned themselves to one and the same faction the Acacians were again unwilling to meet saying that as well those who had before been deposed as them at present accused ought in the first place to be put out of the assembly After a great contest on both sides at length this opinion was prevalent the persons charged with an accusation went out and the Acacians came in Then Leonas said that Acacius had delivered a Libell to him Leonas not discovering it to be a Draught of the Creed which in some passages secretly in others openly contradicted the former When silence was made amongst those that were present they supposing the Libel to contain any thing else rather than a form of the Creed Acacius's composure of the Creed with a Preface thereto was then recited the Contents whereof are these We having met together at Seleucia a City of Isauria according to the Emperours Command yesterday which was before the fifth of the Calends of October used our utmost endeavour with all modesly to preserve the peace of the Church stedfastly to determine concerning the Faith as our Emperour Constantius most dear to God hath ordered according to the Prophetick and Evangelick expressions and to introduce nothing into the Ecclesiastick Faith contrary to the Divine Scriptures But in regard certain persons in the Synod have injured some of us have stopt the mouths of others not permitting them to speak have excluded othersome against their wills have brought along with them out of divers Provinces persons deposed and have in their company such as have been ordained contrary to the Canon of the Church in so much that the Synod is on all sides filled with tumult of which the most eminent Lauricius president of the Province and the most Illustrious Leonas the Comes have been eye-witnesses upon this account we interpose these things Not that we forsake the Authentick Faith published at the Consecration at Antioch but we give that the preference especially in regard our Fathers concurred about the proposition at that time in controversie But whereas the terms Homoöusion and Homoiöusion have in times past disturbed very many and do still disquiet them and moreover whereas 't is said that there is an innovation lately coyned by some who assert a dissimilitude of the Son to the Father Upon this account we reject Homoöusion and Homoiöusion as being terms not to be met with in the Scriptures but we anathematize the term Anomoion and do look upon all such as are assertours thereof to be persons alienated from the Church But we do manifestly profess the likeness of the Son to the Father agreeable to the Apostle that hath said concerning the Son Who is the image of the invisible God We acknowledge therefore and believe in one God the Father Almighty the maker of heaven and earth of things visible and invisible Moreover We believe in our Lord Jesus Christ his Son begotten of him without any passion before all ages God the Word the only begotten of God the Light the Life the Truth the Wisedom by whom all things were made which are in the heavens and which are on the earth whether visible or invisible We believe him to have assumed flesh from the holy Virgin Mary at the consummation of ages in order to the abolition of sin and that he was made man that he suffered for our sins and rose again and was taken up into the Heavens and sitteth at the right hand of the Father and that he shall come again in Glory to judge the quick and dead We believe also in the holy Ghost whom our Lord and Saviour hath termed The Paraclete having promised after his departure to send him to his disciples and he sent him By whom also he sanctifies all Believers in the Church who are Baptized in the name of the Father and of the Son and of the holy Ghost But those who Preach any thing contrary to this Creed we look upon to be alienated from the Catholick Church This is the Draught of the Creed published by Acacius The persons who subscribed it
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