the Son It shall not trouble me whether this Disputation was in the presence of the publick Council or apart Sect. 5. for the more rigid sort of Arians from time to time did assert the same things with Arius and therefore there is the lesse question in the reality of Arius his tenets and that the particulars were debated at the Council may appear by the result so particularly opposite to the Arian opinions For the Council agreed upon a collection of their conclusion into one Summary in the nature of the confession of their faith Athan. Epist ad Solet Vit. Soc. lib. 1. cap. 5. Bosil Epist 60. 78. which also was done by Hossius Bishop of Corduba and published as a Directory to the Doctrine of the Churches for future times The same according to Socrates and with some transposition of words not varying sense is published by Basil in this manner We believe in one God the Father Almighty Creator of all things visible and invisible and in one Lord Jesus Christ Begotten of the Father Onely begotten that is to say of the Substance of the Father God of God Light of Light very God of very God Begotten not made Consubstantial to the Father by whom all things are made both in the Heaven and in the Earth Who for us men and our Salvation descended is incarnate is made man suffered arose again the third day Ascended into Heaven shall come to judge the Living and the Dead And in the Holy Ghost Those therefore that shall affirm that time was when He was not before He was begotten Or that He did come from Nothing Or that He is begotten of other Essence then of the Fathers Substance Or that the Son of God is created Or that He may be altered or changed Unto all such the Church denounceth the Anathema Then the Council proceeded against such as had been criminous Sect. 6. Sozom. lib. 1. cap. 23. Soc. lib. 1. cap. 6. and deprived Meletus from all Episcopal Authority and power yet left to him the Name and Title of Bishop and permitted him to continue still in his City at Lyco For though the Meletians made a matter of fact and male administration in government a Cause sufficient to ground their separation upon yet the Nicene Council determined it to be pertinax inscitia Sozom. lib. 2. cap. 20. a willful ignorance and therefore did not continue or confirm that separation but taking away the Authority of Meletus and his Presbyters until confirmed again by the Alexandrian Churches the people are enjoyned to communicare with the Alexandrians which they did accordingly But as touching Arius they did actually excommunicate and banish him They further proceeded to determine matters concerning the government of the Church Sect. 7. by confirming the government by Provincial Councils under the Pastors of the Mother Churches Bishops Presbyters and Deacons each of them to enjoy the same powers which Customary permission of the Churches had formerly allowed to them Nothing can I find that de nova was granted to them but rather such power which by corruption was encroached was thereby regulated and restrained And thus for the future there seems hereby a door shut and barred against Schisme and heresie so long as Provincial Councils and their members are true to themselves or to the Church of God and the Christian Magistrate will be Christian indeed to execute the Law as he ought to do For before the Council at Nice Sect. 8. the prudential agreement of Churches and Councils in Associations or apart by themselves bound no further then ingenuity or conscience did lead any party or person and under no worse penalty then Separation or if you will Excommunication from this or that Church which some might account a priviledg in those days as well as now and what was the fruit of all but Sects Schismes Heresies and the Spirits of Professors never satisfied but still lingring as now a-days after new opinions and liberty from being under Church Government which they call Liberty of conscience This sore the Nicene Council well eyed and seeing no other way in humane opinion to prevent the worst found it necessary to bind the Government of the Church under the Law of the Christian Magistrate and therefore having finished their conclusions tendred them to be confirmed by the Seal of the Imperial power by which they had assembled themselves and under other penalties besides that of separation And hereby the Christian Magistrates power becomes incorporate into the government of the Church in all cases where the Law of God determines not otherwise to enforce the determinations of the Church as by the Law the Magistrate is enabled to do And therefore if any Congregation will independ or be at liberty from the power of the Christian Magistrate in such cases they do not only outlaw themselves but upon their own principle allow every one of their fellow members to consist with them in no other manner then they did in the Churches before Constantines Conversion under a liberty to separate to any schism or error as they shall please and as it were thrust out the Christian Magistrate from abiding in the inheritance of the Lord and leave him to serve other Gods as Constantine did before his Conversion which thing no Church or Congregation of Christians though never so schismatical ever did althouth they held their principles of separation in as high account as any in these dayes can pretend unto until of later times the Anabaptists in Germany brought that principle into the Church But forbearing further digression herein I shall proceed with the subject in hand The determinations of the Nicene Council being thus concluded Sect. 9. the Bishops and members are called to subscribe the same and amongst the rest seventeen of them are observed to decline their subscription being somewhat insnared in the Arian Principles and the conclusions of the Council attested are presented to the Emperors consideration who highly applauding the same declared that all such as had refused to subscribe thereto Ruffin lib. 1. cap. 5. should be forthwith banished whereupon eleven of those seventeen who were dissenters do now submit and do subscribe the same though some were more willing then others And thus are the Church decrees now backed not only with the penalty of Ecclesiastical but also with civil excommunication Theod. lib. 1. c. 12. which was accompanied also with loss of habitation and personal estate But nothing will prevail with Arius nor with five others amongst which were Eusebius Bishop of Nicomedia Theogenis Bishop of Nice Euzoius a Deacon of Alexandria who had been formerly excommunicated by the Synod at Alexandria and others are made Bishops in their steads Nevertheless it was not long ere some expedient was found for Arius his stay or speedy return from banishment for he is found acquitted from banishment before Eusebius and Theogenis Soz. lib. 2. cap. 15. but how or upon what
the space of six or seven hundred years And after them they obtained the power of the Turkish Sword which conquered not onely what the Sarazens had in Asia and Affrica but gained also a great part of Europe and swallowing up the Christian Churches in those places left scarcely the Name of Christianity remaining saving about eight or nine poor Sects of Christians who live in miserable slavery under them And thus the once famous Eastern Churches have made a sad and lamentable account of their Progresse from Vnity to Separation from thence to Schisme so to Enmity thence to Persecution and lastly to Heathenisme And the Christian Magistrate in a restlesse Tolleration from an Imperial Power to a miserable servitude En que discordia civeis Perduxit miseros En queis consevimus agros FINIS The Table A. A Casius an Arian Bishop cap. 19. Aetius an Arian Deacon a subtil disputer works a Schisme and is banished cap. 15. sec 6. c. 20. s 1. Alexander Bishop of Alexandria his Death c. 2. s 5. c. Alexander Bishop of Constantinople his power against Arius c. 8. s 3. His death c. 10. s 1. Ambrose Bishop of Millain c. 25. s 1. Anthropomorphites c. 25. s 2. Arius his Original and his defection c. 2. s 1. c. He gathers Congregations s 7. His errours at the Nicene Council c. 3. s 2. His banishment c. 4. s 9. His return upon submission s 10. He is admitted into Constantines pâ—osince c. 7. s 3. and by him referred to the Council at Tyrus and is acquitted s 4 5. He comes to Alexandria c. 8. s 2. is urged to a new submission and dieth miserably s 3. Arians pretend the Nicene Faith c. 22. s 5. c. 23. s 3. Athanisme in the change of one letter c. 2. s 1. the Original thereof s 2. the ruin thereof c. 26. s 5 c. Arsenius supposed murthered by Athanasius c. 6. s 6. Athanasius his Original c. 3. s 1 c. Bishop of Alexandria c. 5. s 2. Articles against him s 3. other articles s 5. c. 6 s 2 3. referred to the Council at Tyrus s 4 5 6. His appeal to Constantine c. 7. s 1. He is banished by him s 6 7. His return to Alexandria c. 9. s 6. He is again accused before the Council at Antioch c. 11. s 1. is banished the second time escapes to Rome and there makes his confession of his Faith s 2. c. He is acquitted and returns to Alexandria and again in danger escapes to Rome c. 12. s 2. he appeals to the Emperonr Constans s 4. is acquitted at Sardica and returns homeward c. 14. s 3. he will not communicate with the Arians at Antiuch ibid. be comes to Alexandria c 15. s 1. Endeavour is to banish him again but the people defend him s 4. Articles again are against him s 5. He escapes miraculousty s 7. his Apology s 10. gets into a Cave c. 16. s 3. from thence into the wildernesse s 4. he maker agreement between the Monks and Hermits s 5. Constantius will not be appeased s 7. Athanasius returns to Alexanandria under Julian c. 21. s 5. Julian seeks his death his miraoulous escape s 8. He returneth to Alexandria under Jovinian c 22. s 3. commends the Nicene Faith to Jovinian s 4. He is persecuted by Valens and escapes by favour of the people c. 24 s 5. he retires himself from danger s 6. His last return to Alexandria his death and Encomium c. 26. s 1 2 3. B. BAnishment a penalty for disobeying Orders of a General Council c. 4. s 9. Basil the Great returns from banishment in Julian's Raign c. 21. s 4. a moderate man s 7. not easily induced to give credit to the Semi-Arians pretensions c. 23. s 5. his stout answer to Valens c. 24. s 3. Bishops over many Congregations c. 1. s 5 6. Bishop of Alexandria his interest c. 2. s 3. Bishops Provincial c. 4. s 7 8. C. CAlinicus a Meletian Egyptian Bishop c. 5. s 4. Coluthus dis-episcopated c. 2 s 8. His practice against Athanasius c. 6. s 1. Constantine his Letter to Alexander and Arius c. 2. s 8. He calls the Council at Nice c. 4. s 1. He banisheth Arius and he banisheth Athanasius c. 7. s 7. will not recall his sentence against him c. 8. s 1. though he had recalled Arius c. 4. s 10. and commanded the Bishop of Constantinople to admit Arius into Communion c. 8 s 3. Constantines principles obscured his later end c. 9. s 1 2. Constantine Constans and Constantius succeeded in the Empire c. 9. s 3. the bounds of their several Empires s 4 5. Constantine the son released Athanasius from banishment and sent him to Alexandria c. 9. s 6. Constantine the son's death c. 11. s 1. Constans a friend to Athanasius and urgeth Constantius in behalf of Athanasius c. 12. s 4 5. prevaileth to have a General Council at Sardica and maintaineth their determinations and dieth c. 14 s 1.4 Constantius his first principles c. 9. s 5. he turneth Arian c. 10. s 1 banisheth Athanasius c. 11. s 3. favoureth the Arian Council at Philippopolis c. 13. s 2. granteth liberty to Athanasius to return to Alexandria c. 14. s 3. Contrary to his Oath he persecuteth Athanasius c. 15 s 7. by calling many Councils and persecution he endeavours to destroy the Nicene Faith c. 17 18 19 20. His persecutions most violent towards his end c. 20. s 8. and his faith changing often from ill to worse He dieth sadly s 9. Confession of the Orthodox Faith at Nice by Athanasius c. 4. s 3. by the Council there s 5. explained by the Council at Sardica c. 23. s 4. the Original Copy of the Nicene Faith lost c. 4. s 12. The Nicene Faith is commended by Athanasius and the Council of Alexandria to Jovinian c. 22. s 4. Confession of Arius his Faith c. 4. s 4. The Arian Faith at Antioch c. 11. s 4. another by their Delegates c. 12. s 1. another at Syrmium c. 18. s 1. another at Seleucia c. 19. s 2. another at Constantinople c. 20. s 1. Confessions of the Arian Faith variable c. 18. s 2 5. c. 20. s 2. Confession of the Arian Faith at Syrmium confessed to be made to deceive c. 18. s 5. imposed upon the Orthodox at Arminum but withstood c. 19. s 2 3. Constantinople in a tumult they kill Hermogenes c. 20. s 2. they are a check to the Supremacy of Rome c. 10. s 3. Council Orthodox at Alexandria c. 2. s 5 c. at Nice c. 4. s 5. at Antioch Arian c. 11. s 1 c. at Rome Orthodox c. 12. s 1. another at Sadiea c. 13. s 1. at Philippopolis Arian s 2. at Millain Orthodox c. 17. s 1. at Syrmium Arian c. 18. s 1. at Constantinople Arian c. 20. s 1. at Arminum Orthodox c. 19. s 1. at Antioch Arian c. 20. s 5 6. At Alexandria Orthodox and healing Council c. 21. s 6.
occasion Writers do not mention yet it seems he was restrained from returning to Alexandria For they that mention his return thither make it to be about the last year of Constantines Empire which was about ten years after Arius his banishment And that this favour was shewed to Arius is evident from the supplication that Eusebius and Theognis made to the Emperour for therein they take notice of the favour done to Arius who is the principal in the matter sentenced by the Emperour and the Nicene Council and therefore they beseech the Emperors lenity as to themselves also It may seem also that Arius had gained that favour by retractation of his errours Soc. lib. 1. cap. 20. For both Eusebius and Theognis made their retractations also which they presented to the Emperor and the Bishops wherein they do declare That they do consent to the Confession of the Faith agreed upon by the Nicene Council and do promise that they will study the peace of the Church and further more they shew the cause of their refusal to subscribe the Confession was not that they did disagree from the same faith with the Council but because they could not consent to the sentence against Arius who had in private conference with them declared that his judgement was other then what was apprehended by the Council And therefore they pray to be admitted to subscribe their consent to the Confession of Faith as it was agreed by the Council Though not so much said they to avoid the penalty of banishment as that they might not lie under the heavy burthen of being reputed Hereticks being neverthelesse willing to submit to the determination of the Council And they the rather beseech this because the Emperour and Bishops had permitted him who was deemed by them the principal offender to return and have courteous entertainment with them And this retractation thus presented Sect. 11. could not be long after the Council at Nice because these Retractors are admitted to return and are sent home restored to their Churches and others removed who had been placed in their stead and which is yet more strange are admitted into favour with the Emperor and were the ring-leaders in all the troubles which Athanasius endured from his first entrance into his Episcopal See at Alexandria which was within half a year after the Council at Nice and wherein Athanasius continued all the time of Constantines government afterward as by the sequel will appear So as though the Council at Nice ended with the rout of Arius and his party and renown of Alexander and Athanasius who is now become eminent amongst all the Churches yet Arius and his followers are rallied again by dissimulation For who ever he be that will make a Schisme and not upon a cleer truth will believe or not believe according to the turn of times Neverthelesse this alaied not the spirit of Arius Sect. 12. Eusebius and Theognis for they with others of their party to this novel subscription never were quiet till they had by indirect means gained into their hands the original of the Synodical determinations Sozom. lib. 2. cap. 20. from him to whom the same was committed by the Emperor to be safely kept and having defaced their subscriptions disposed of the same in that manner in the conclusion that it became utterly lost from the view of the Churches in future times These gilded Arians now thinking themselves at liberty from ingagement cast off their Vail and by their tongues and pens appear plain Arians and enter into open defiance against the Nicene Faith which breaks forth into Tumults against the Catholick Church Forced and fained Retractations and Subscriptions do not onely not bind the will thereto but contrarily enrage the Athanasius But that as smoke also vanished away when Athanasius came to answer for himself nor could Athanasius rationally submit himself to such an Election in those times especially when as it could be neither honourable for him nor safe so to do if he had intended to keep a good conscience But I shall let that passe for if the Election were once questioned it became unquestionable by being questioned and shall take it for a concluded case that Athanasius after he had passed through all Ecclesiastical degrees Nazian Encom is legally become Bishop of Alexandria and thereby and by the Decree of the Council at Nice Conc. Nicen can 6. hath power in all the Churches of Egypt Libia and Pentapolis according to the ancient Canon Athanasius his age at this time is not mentioned in any Writer unlesse conjectured by Baronius but it s agreed by all that it was within six moneths after his return from the Council at Nice Euseb Vit. Const lib. 3. cap. 14. which as Eusebius saith was holden in the twentieth year of Constantines Empire and Hierome saith That Athanasius was elected in the four and twentieth of his Reign and then the Council must continue three years or there is a mistake amongst Writers No sooner was this great trumpet of Truth as Nazianzen calls Athanasius setled in his place at Alexandria Sect. 3. but Eusebius at Nicomedia now in favour with the Emperor and the great Courtier of the times strained his utmost endeavour to unsettle Athaniasius he often tells the Emperour how unfitting a man Athanasius was for such a place Soc lib. 1. cap. 18. but the Emperor listens not thereto then he resolves to try Athanasius his mettle and as if himself had been the Primate of the World he writes to Athanasius to admit Arius and his associates into their places and into communion with the Alexandrian Church again or otherwise he must expect what will follow Sozom. lib. 2. cap. 17. But Athanasius neither perswaded by requests nor scared by threats returned answer that he could not admit into communion such as were excommunicated by the Council and hereupon ensues a publique defiance by Eusebius against Athanasius he will neither endure Athanasius nor his doctrine publique disputes and preachings are by him owned and patronized against the determination of the Council And thus the Arian Schisme revives again And Eusebius fearing that Athanasius would make some sudden addresse after his Election to the Emperor and so win the Emperors favour He together with Theognis and others of the Arian party repair to the Emperor with Articles against the election of Athanasius as being unduly gained by combination amongst a few And in particular that after the death of Alexander fifty and four of the Egyptian Bishops assembled for an election to be made of his Successor Sozom. lib. 2. cap. 16. and when they had upon their oathes given their votes for one person neverthelesse seven of that number contrary to their oathes separated from the rest and elected Athanasius and ordained him and that thereupon many of the Egyptian Churches as well Ministers as people refused communion with Athanasius They further more informed that Athanasius was a
other three years in the gaining of Constans and Constantius and the Councils meeting at Sardica which being effected there are met three hundred of the Western Bishops or as Baronius saith two hundred and eighty four Baron Anno 346. num 4. Soc. lib. 2. cap. 16. and but seventy and six of the Eastern Bishops although the place of meeting did lie more convenient for them then for the Western Bishops And amongst this number of the Eastern Bishops Ischyras formerly unworthy to be a Presbyter hath obtained from the Arians the name and place of a Bishop The Eastern Bishops now absent excuse their absence partly by infirmity of body but more of them were sick in their minds and alledg want of time to prepare themselves imputing the fault to the Bishop of Rome as if a year and a half were not sufficient warning The Council being met the Arian Party perceiving that the face of the Council smiled not on them Sect. 2. Athan. Apol. 2. withdrew themselves to Philippopolis a City about a dayes journey or more distant from Sardica and wrote a Letter to those at Sardica desiring them that they would exclude from their society Soz. lib. 3. cap. 10. Athanasius Paulus and other Bishops whom they at the Council at Antioch had banished and excommunicated Or otherwise they had resolved that they could not joyn in Council with them nor could they come into the Church where all ought to meet before they enter upon the work of Council To this the Bishops at Sardica answered that for their parts they had never separated from Communion with Athanasius and others mentioned in their Letters neither could they causlesly for as touching their excommunication at Antioch it was without hearing any defence and that those matters had been re-examined by the Council at Rome who thereupon had acquitted Athanasius and the rest Nevertheless if they at Philippopolis had ought to object against Athanasius or any of the rest if they at Philippopolis would come to Sardica they should find Athanasius and the rest ready and prepared to vindicate themselves and give the Council satisfaction But this will not satisfie those at Philippopolis and therefore they avow their departure and separation just and do proceed to sit in Council apart by themselves at Philippopolis where they assert and confirm all that they had done at Antioch against Athanasius and others and further they let fly Excommunications thick as hail against Julius Bishop of Rome though he remained at Rome and came not to Sardica Hossius Bishop at Corduba Protogenes Bishop of Sardica being both directors of the Council at Sardica Sozom. lib. 3. c. 11. and diverse other Bishops and all this done without hearing or summons And having Constantius to befriend them they cause Guards to be set upon the High-wayes and passages to Sardica and make stay of all Bishops going thither and to stop the returnes of all coming from Sardica homeward and like a troop of the Divels Lifeguard to apprehend Athanasius and his friends where-ever they should be found and put them to death Athan. Epist. ad Solit. vit and to apprehend all such as were suspected to be opposers of the Arian Cause And hereupon many are taken abused whipped imprisoned and banished the terror whereof made many flie into the Wilderness and scared others into the dissembling of their Faith and Profession Neverthelesse the Council at Sardica kept close to their work Sect. 3. and having divers of the Eastern Bishops still joyning with them they spare those at Philippopolis as little as they are spared by them They excommunicate likewise the Philippopolitan confesse the Son is the power of the Father We confesse the Word is of God the Father and besides that there is none That the Son is the Word True God the Wisdom the Power yet we call Him not Son as other Sons are by Regeneration and Adoption We confesse the Son is the onely begotten and the first begotten but so the onely begotten as that He ever is God and was in the Father The Word first begotten we refer to the Manhood He is different from all creatures because He is the first begotten of the dead We confesse one Deity of the Father and the Son And we say not that the Father is greater then the Son by reason of any diversity or difference of substance but because the Name Father is greater then the Name Son The interpretation of these words I and my Father are One that they are meant by consent and agreement amongst themselves we affirm is an assured interpretation That opinion that as men fall out and be afterwards reconciled So there may befal difference and then agreement between the Father Almighty and the Son We affirm is a foolish opinion We believe that the words I and my Father are One do signifie the unity of the Substance which is together of the Father and the Son We believe that the Son doth raign together with the Father without beginning or ending nor can his Kingdom be defined or determined by time For that which is eternal can neither begin to be nor cease to be We believe and affirm the Comforter the Holy Ghost is promised and is sent to us by God Himself that he is not crucisied but the Man born of the Virgin Mary For Man is mortal but God is immortal We believe not that God in Man but Man in God did rise the third day which as a gift he offered to His Father free from sinne and death We believe in the due time appointed He shall judg all and for all things This was published by the Sardican Council in their Narrative of proceedings which they sent into all parts wherein they also shewed their reasons why they acquitted Athanasius and others and the causless departure of the Arian Bishops from their Council and their obstinacy in refusal to joyn with them notwithstanding all means used to reclaim them They further declared their proceedings against Ischyras and their grounds leading them therein That he had been a Bishop reputed amongst the Arians being formerly by the Council at Alexandria reduced to a lay man and afterward proved scandalous and that he being a reputed Bishop and yet having but one Congregation under his charge they had decreed that henceforth no man should be ordained Bishop of any small Town which might be instructed by one onely Presbyter so as it seemeth hitherto in some places there is little difference between a Bishop and a Presbyter and that the chief work of a Bishop was teaching so as if teaching were in any Congregation there was no need of a Bishop there The sad condition of those times of the Councils above-mentioned shew demonstratively that it is never conducing to the peace of any Nation to grant tolleration of contrary Principles in Religion Sect. 5. more then it is for the peace of any single persons conscience to be of a doubtful mind
souls Athan. Epist ad Lucit yet there was means used to convey to him Letters Messages and necessaries But the pursuers are at length wearied and return without their sport yet watches are set in all places with such care and diligence that Athanasius dare not look abroad and this he saith so sadded his spirit that Nec lachrimis cessaverit ab oculis nec gemitus ab animo c. he spent his time in weeping and mourning because he durst not go abroad to visit his brethren and parents then alive nor adventure to look into the fresh aire yet had he his times of studying and writing Letters and Discourses of vindicating himself and the truth such as are his Epist ad Solitariam Vitam agentes his Apologies De fuga sua and another ad Constantium and his second Apology His Epistle ad Serapion concerning the Deity of the Holy Ghost his Consolatory Letter to the Holy Virgins and other discourses whereof all ages ever since have reaped the benefit God hereby making his Wildernesse our Paradice and the losse of Alexandria our gain yet was that good man so far sensible of his condition as to endeavour by all means to regain his liberty and sometimes it s in his purpose to come in and cast himself at Constantius his feet for mercy and one time was so fully resolved as to do it forthwith but even at the same time news comes of a new fire kindled in Constantius his brest that burst out with great fury against the Western Bishops Athan. Apol. ad Constan an unmeet time this is for Athanasius to adventure and therefore he now rather keeps himself more concealed then ever yet do not his friends at Alexandria give over they still by all the friends they can make to gain accesse into Constantius his favour in behalf of Athanasius but still receive the repulse his rage swells the more the more he is sought to He commands the Alexandrians to submit and be silent he tells them that Athanasius is an impostor a conjurer a wicked wretch a cheator worthy to die a thousand deaths and many such disgraceful reproaches like an Emperour he heaped upon him And thus brave Athanasius at once suffered in his good name his body and mind yet with a pure conscience he maintains the field CAP. XVII The Council at Millain intended against Athanasius yet in vain BUt the Arians think Athanasius quite routed and gone Sect. 1. and all their care is to entrench and fortifie themselves against his return for so long as he is alive they fear he will retreat and face about again And therefore supposing that Constantius is able to sway a General Council they prevail with him to call a General Council at Millain for they mean to beat the Bishop of Rome and the Western Bishops upon their own dung-hill Theod. lib. 2. c. 15. Soc. lib. 2. cap. 29. and expecting that the Bishop of Rome will be personally there they resolve to assault him in the midst of his strength This Bishop now was Liberius for Julius was lately dead and Liberius a new intrant Soz. lib. 4. cap. 8. is suspected by the Arians to be a dangerous man and must be reclaimed at the first before he takes deeper root and do more hurt The Council being assembled many of them out of the East but about three hundred out of the West the Eastern Bishops propound that a Decree might be made for the confirming of the banishment of Athanasius never to return to Alexandria again But the Western Bishops no whit abashed at the boldnesse of the Eastern Bishops Paulinus Bishop of Triers Eusebius Bishop of Vercellis and Dionisius Bishop of Alba told the Eastern Bishops plainly that the proceedings of the Eastern Bishops against Athanasius had been altogether unjust That none of the crimes charged against Athanasius were ever proved nor he ever allowed liberty to answer for himself and that its notoriously known to all the World that what had been done against Athanasius whether at the Council at Tyrus or at the Council at Antioch was not done to finde out and favour the truth but to oppresse it And which is yet worse it is evident that this their proposal beginning against Athanasius will end in the subversion of the determinations of the Council at Nice which the Western Bishops resolved they would never yield unto and thereupon they dismiss the Council The Emperour Constantius finding himself neither feared nor loved but contrarily that they are not afraid to declare in the publique Council that his government was wicked and unjust he forth-with without hearing of them banishes divers of them Athan. Epist ad Solit. Vit Hossius the old Bishop of Corduba being one of the Council a man of great learning wisdome and sharpnesse of wit a grave man now about a hundred years old and highly reverenced of all wrote a Letter to the Emperour Beseeching him to hearken to the advice of his servant now grown old in experience of the contrivances of the enemies of the Church even the Arians whom he had well known and observed in their course even from their first budding forth and that he ever found them such as that he cannot but in faithfulnesse unto him beseech him to beware of their wayes and Councils which cannot endure the light and therefore would not appear at the Sardican Council which was called by the Emperours own Authority whereto also they were summoned and where their criminations against Athanasius were found and declared malicious deceitful forgeries And therefore it will not be for the Emperours Honour nor peace of conscience to decline the advice of his Council of so many Bishops fearing God and approving themselves faithful to his Imperial Majesty Nor to engage his power and authority in the defence of those dangerous and abominable errours of Arius Much lesse will it be safe for him to adventure so deeply in the pursuit of Athanasius without hearing of his cause and first of all if he take into consideration his former Letters Messages Promises Oath and publick Edicts And as it becomes Hossius in faithfulness to mind the Emperour hereof so also will it not be unbecoming the Emperour to take it in good part and therefore he prayed the Emperour to remember that he is a mortal man and to fear the Day of Judgement and to be sure that he keep a good conscience against that Dreadful Day But Constantius used to be humoured by the flatteries of the Arian Bishops Sect. 2. and lifted up by the glorious titles that they give him and especially by that new invented Title of Eternal Emperour which he brooked very well and yet could be contented to deny the Son of God to be Eternal could not endure this bitter pill of plain dealing from Hossius but his anger rises and forth-with he banishes Hossius also And then he sends Eusebius an Eunuch that waited on him to Liberius Bishop of
Basil Bishop of Ancira Macedonius Eustacius and others But others there were who would not allow of any divine substance in Christ or any likenesse in him with the Father and therefore are called Arians by way of Emphasis and of this number were Acasius Bishop of Caesaria Eudoxius Bishop of Antioch George Bishop of Alexandria Ursatius Bishop of Tyrus and others These Bishops thus met at Seleucia Sect. 5. first are at variance about the manner of their proceedings The Acasians would first proceed against Cyril Bishop of Hierusalem and others complained of as criminous But Basil and others insist upon the Emperorâ— order therefore would begin with matters concerning the doctrine of Faith and in this difference the Council was so divided that they never re-united afterward but yet the major part carried their proceedings according to the Emperours order first beginning with the doctrine of Faith Then the Acasians move that the Confession of Faith by the Council at Nice ought first be abrogated and taken out of the way before the Council could be free to conclude any matters concerning the same But the Semi-Arians like not that resolving to hold to the Nicene Faith onely they would have some explanation or alteration of that word Consubstantial After long debate Sylvanus one of the Semi-Arians moved that the Confession of Faith made by the Council at Antioch might be taken into consideration And the next day the Semi-Arians prevailed to have it read as it 's formerly set down and after long debate the Council carried it that the same should be confirmed and subscribed and whiles the same was thus passing at the Council they caused the doors to be shut to avoid interruption Acasius seeing the doors shut told them that things done thus in secret are suspicious and desired that they would delay that work in regard that himself and others had in readinesse another Confession of Faith which he produced and desired that the same might be read which could not then be obtained But on the third day Sect. 6. Macedonius joyning with the Semi-Arians were so strong that the Acasians withdrew themselves and departed from the Council But on the fourth day Leonas appointed by the Emperor to preserve the peace interposed and stretched his Authority so far as he prevailed to have the Acasian Confession read in the Council and thereupon the debate is renewed in the Council for the framing of a new Confession but that whole day was also fruitlesly spent and nothing could be concluded and so the Council dissolved for that day also The next day the Council met again but the Acasians came not then are they often called one by one but none appearing the Council proceeds against them as deserters and banish them and elect Ananias Bishop of Antioch in the room of Eudoxius Thereupon the Acasians apprehend Aminus and deliver him to Leonas by whom he is banished Souldiers may be good at keeping off fisty cuffs but not schisms and of the twain are better for peace then truth These Arians thus divided from the Church divide amongst themselves for if separation be from a rule and not to a rule it is divisibilis in semper divisibiles without all and especially if it be so unhappy as to have a quiet Toleration But the news of this Schism coming to Constantius he resolves to have the hearing thereof before himself yet not in the presence of the Seleucian Council but by their Delegates ten of each party to attend him for that purpose During these Transactions at Seleucia Sect. 7. the Messengers of the Council at Arminum having attended long upon the Emperors leasure at length obtains audience and the Emperor upon the reading of the Letter from Arminum writes another Letter to the Council importing that the matter of their Letter and required time to advise upon it and that the Emperour was now intent upon an expedition against the Barbarians and after his return he will give them further satisfaction and in the mean time his will is that they shall continue sitting in Council till they receive further order from him To this Letter the Council returned answer that they cannot undo what they have done nor disclaim their principles And therefore again beseech him to confirm what they have done and to grant them leave to depart to their Churches before Winter comes on many of them being aged and having far to go But the Emperour still makes delayes so as many of the Bishops depart from the Council without the Emperours leave onely a few who lived in the adjacent parts to Arminum stayed During this tergiversation Sect. 8. the Arian Delegates from the Arian party at the Council at Arminum had prevailed with the Emperour to take their Confession of Faith into consideration at a petty Council called for that and the like purposes at Nice in Thracia where upon small consideration this Confession of Faith contrived at Syrmium and proposed at Arminum is soon determined and confirmed and the Emperour thus strengthened in his Faith first imposeth it upon the Orthodox Delegates sent from Arminum and compelled them by force to subscribe thereto and then the Emperour sent it to the Council at Arminum to be subscribed and confirmed by them but it is immediately delivered to the Emperours Lieutenant in Italy â—rsatius and Valens accompanying it who are commanded to see the same put in execution and that such as shall refuse to subscribe thereunto shall be forth-with banished which work was so pleasing unto these two Bishops that they see the same executed to the utmost with all rigor upon this small remnant of the Council that continued at Arminum and in all other places so far as the Emperours power could reach by meanes whereof as many of them were banished so there wanted not some that did subscribe the same CAP. XX. The Councils at Constantinople and at Antioch Constantiushis Death COnstantius hath one work more to do Sect. 1. wherein he must have the help of another Council The thing is to cure the wound made amongst the Arians by the Seleucian Schism and for this cause a Council is called at Constantinople of the neighbouring Bishops of Thracia and Bythinia wherein the Emperour did what possibly he could to make up the breach by commending both and blaming both yet can he not prevail and therefore he lastly takes off the heads of both and removes such as he apprehends to be of greatest authority on either part and banished on the one part Eudoxius and Aetius who were Arians of the highest size and on the other part Basil Bishop of Ancyra and others the first was done in justice for maintaining that the Son of God is unlike the Father which was contrary to the doctrine of the Syrmian Faith now the Emperours Faith The later was done in anger for personal respects However in the main the Emperour seemed to carry himself equally because he spared neither