the Son but shall assert that God himself spake to himself let him be Anathema If any one shall say that it was not the Son who appeared to Abraham but the unbegotten God or part of him let him be Anathema If any one shall say that it was not the Son who as a man wrestled with Jacob but the unbegotten God or part of him let him be Anathema If any one shall understand these words The Lord rained from the Lord not of the Father and of the Son but shall say that God rained from himself let him be Anathema For the Lord the Son rained from the Lord the Father If any one hearing these words The Lord the Father and The Lord the Son shall term both the Father Lord and the Son also Lord and saying The Lord from the Lord shall assert that there are two Gods let him be Anathema For we place not the Son in the same degree with the Father but understand him to be inferiour to the Father For neither did he come down to Sodom without his Fathers will Nor did he rain from himself but from the Lord that is from the Father who hath the supream authority Nor does he sit at his Fathers right hand of himself but he hears the Father saying Sit thou at my right hand let him be Anathema If any one shall affirm that the Father Son and holy Ghost are one Person let him be Anathema If any terming the holy Ghost the Paraclete shall call him the unbegotten God let him be Anathema If any one does say that the Paraclete is no other Person than the Son as the Son himself hath taught us for he has said The Father whom I will ask shall send you another Comforter let him be Anathema If any one shall say that the Spirit is part of the Father and of the Son let him be Anathema If any one shall affirm that the Father and the Son and the Holy Ghost are three Gods let him be Anathema If any one shall say that the Son of God was made like one of the Creatures by the will of God let him be Anathema If any one shall affirm that the Son was begotten against the will of the Father let him be Anathema For the Father was not forced by a physical necessity nor did he beget the Son as if he were unwilling but as soon as he was willing he has declared that he begat him of himself without time and without passion let him be Anathema If any one shall say that the Son is unborn and without a beginning affirming as it were that there are two Principles without a beginning and unborn and so making two Gods let him be Anathema For the Son is the Head and Beginning of all things But the Head of Christ is God For thus we piously refer all things by the Son to One who is without a beginning the beginning of all things Furthermore we making an accurate explanation of their sentiments who profest the Christian Religion do assert that if any one shall not affirm Christ Jesus to have been the Son of God before ages and to have ministred to the Father at the framing of all things but shall say that he was called the Son and Christ from such time only as he was born of Mary and that he then received the beginning of his Deity let him be Anathema like Paul of Samosata Another Draught of the Creed published at Sirmium in the Latine tongue and rendred into Greek In regard there seemeth to have been some difference concerning the Faith all things were diligently inquired into and discussed at Sirmium in the presence of Valens Ursacius Germinius and the rest It is manifest that there is one God the Father Almighty according as it is declared over the whole world and his one only begotten Son Jesus Christ our Lord and God and Saviour begotten of his Father before ages But it must not be asserted that there are two Gods because the Lord himself hath said I go unto my Father and your Father and to my God and your God Therefore he is God even of all as the Apostle also hath taught Is he the God of the Jews only Is he not also of the Gentiles Yes of the Gentiles also Seeing it is one God who shall justifie the Circumcision by Faith Moreover all other things agree nor have they any ambiguity But whereas very many are disturbed about that term which in Latine is called Substantia and in Greek Ousia that is that it may be more accurately understood the word Homoöusion or Homoiöusion these termes ought in no wise to be mentioned nor discoursed of publickly in the Church for this reason and upon this account because there is nothing Recorded concerning them in the Divine Scriptures and in regard these things are above the reach of humane knowledge and mind of man nor can any one declare the Son's Generation according as it is written And who shall declare his Generation For 't is manifest that only the Father knows how he begat the Son and again that the Son only knows how he was begotten of the Father It cannot be doubtful to any man that the Father is greater in honour dignity and divinity and that he is greater in that very name of a Father the Son himself attesting The Father who sent me is greater than I. No man is ignorant that this is Catholick Doctrine that there are two Persons of the Father and of the Son and that the Father is the greater but that the Son is made subject together with all other things which the Father hath subjected to himself That the Father hath no beginning and is invisible immortal and impassible but that the Son was born of the Father God of God Light of Light And that no man knows his Generation as was said before but only the Father That the Son himself our Lord and God took flesh or a body that is was made man according as the Angel Evangelized And according as all the Scriptures do teach and especially the Apostle himself the Teacher of the Gentiles Christ received humanity of the Virgin Mary by which he suffered This is the Principal Head of the whole Faith and its confirmation that the Trinity must be always preserved according as we read in the Gospel Go ye and disciple all nations baptizing them in the name of the Father and of the Son and of the holy Ghost The number of the Trinity is entire and perfect But the Paraclete the holy Ghost was sent by the Son and he came according to promise that he might Sanctifie and Teach the Apostles and all Believers They attempted to perswade Photinus to give his consent to and subscribe these things even after his deposition promising that they would restore him his Bishoprick in case by altering his mind he would Anathematize
the great Council of Nice was this We believe in one God the Father Almighty Maker of all things visible and invisible and in one Lord Jesus Christ the Son of God begotten of the Father the only begotten that is of the substance of the Father God of God and Light of Light very God of very God begotten not made of the same substance with the Father by whom all things were made that are in heaven and in earth who for the sake of us men and for our salvation descended and was incarnate and was made man and he suffered and arose again the third day ascended into the Heavens he shall come to Judge the quick and the dead We also believe in the Holy Ghost But the holy Catholick and Apostolick Church doth anathematize those that aver that there was a time when the Son of God was not and that he was not before he was begotten and that he was made of nothing Or that say he was made of another substance or essence or that he is either created or convertible or mutable This Creed three hundred and eighteen Bishops approved of and embraced and as Eusebius testifies being unanimous in their suffrages and sentiments they subscribed it There were only five that refused to allow of it who misliked the word Homoousios these were Eusebius Bishop of Nicomedia Theognis Bishop of Nice Maris of Chalcedon Theonas of Marmarica and Secundus of Ptolemais For in regard they asserted that that is Consubstantial which is from another either by Partition or by Derivation or by Eruption by Eruption as the Branch from the Root by Derivation as Children from their Parents by Partition as two or three pieces of Gold from the whole Mass but that the Son of God is from the Father by none of these three ways Therefore they said they could not give their assent to this draught of the Creed Therefore after a tedious cavil about the term Homoöusios they deny'd to subscribe the degradation of Arius Upon which account the Synod anathematized Arius and all those that were of his opinion adding this besides that he should be prohibited from entring into Alexandria The Emperour also did by his Edict banish Arius Eusebius and Theognis Eusebius and Theognis soon after their banishment exhibited their penetentiary Libells and assented to the belief of Homoöusios as we shall declare in the procedure of our History At the same time Eusebius sirnam'd Pamphilus Bishop of Caesarea in Palestine having made some small Hesitancy in the Synod and considered with himself whether he might securely admit of this form of Faith at length together with all the rest gave his assent and subscrib'd he also sent a Copy of the form of Faith to the people within his Diocess and explain'd to them the term Homoöusios lest any one should have an ill opinion of him because of his Hesitancy Thus therefore he wrote word for word It is very probable beloved that you may have heard what hath been done concerning the Ecclesiastick Faith in the great Council convened at Nice in regard report doth usually outrun an accurate Narrative of the matters Transacted But fearing lest by such a bare report the matter might be represented to you otherwise then really it is we thought it requisite to send to you first that form of Faith which we our selves proposed to the Council and likewise that other published by the Bishops who made some additions to ours That form of Faith drawn up by us which was read in the presence of our most pious Emperour and appeared to all to be sound and Orthodox runn's thus As we have receiv'd by tradition from our Predecessours the Bishops then when we were instructed in the first principles of the Faith and received Baptism as we have learnt from the divine Scriptures and as during our continuance in the Presbytership and also since we have been intrusted with a Bishoprick we have believed and taught so we also now believe and do make a publick declaration to you of our Faith which is this We believe in one God the Father Almighty maker of all things visible and invisible and in one Lord Jesus Christ the Word of God God of God Light of Light Life of Life the only begotten Son the first born of every creature begotten of God the Father before all worlds by whom also all things were made who for our salvation was incarnate and conversed amongst men who suffer'd and rose again the third day he ascended unto the Father and shall come again in Glory to Judge the quick and the dead We also believe in one Holy Ghost We believe that each of these Persons is and doth subsist that the Father is truely the Father the Son really the Son and the Holy Ghost really the Holy Ghost as our Lord also when he sent his Disciples out to Preach said Go ye and teach all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost Concerning which Articles we do aver that we thus maintain and hold them that these are our sentiments of them that this was our Opinion formerly that this Opinion we will till death retain that we will persevere in this belief and anathematize every impious Heresie We call God Almighty and Jesus Christ our Lord to witness that these were sincerely and heartily our sentiments ever since we were capable of knowing our selves and that we do now think and speak what is most true and we are ready to demonstrate to you by most infallible proofs and to perswade you that both in times past we thus believ'd and likewise thus Preached When this Creed was propos'd by us there was no body that could oppose it Moreover our most pious Emperour did himself first attest its truth he protested that he himself was of the same Opinion and exhorted all to assent to and subscribe these very Articles and unanimously to agree in the profession of them this one only word Homoöusios being inserted which term the Emperour himself thus explained saying he suppos'd that the word Homoöusios was not to be taken in such a sense as is agreeable to the affections of the body and therefore that the Son had not his subsistance from the Father either by Division or Abscission For it is impossible said he that an immaterial intellectual and incorporeal nature should be subject to any corporeal affection but our sentiments of such things must be expressed in divine and mysterious terms Thus did our most wise and pious Emperour Philosophize But the Bishops upon the occasion of adding this word Homoöusios drew up this form of the Creed The Creed We believe in one God the Father Almighty maker of all things visible and invisible and in one Lord Jesus Christ the Son of God the only begotten of the Father that is of the substance of the Father God of God Light of Light very God of very
Light By whom all things in the heavens and in earth visible and invisible were made Who is the Word the Wisedom the Power the Life and the true Light Who in the last daies was for our sakes made man and was born of the holy Virgin He was crucified and died and was buried and rose again from the dead on the third day and ascended into heaven and sitteth at the right hand of the Father He shall come at the end of the world to judge the quick and the dead and shall render to every man according to his works Whose Kingdom being perpetual shall continue unto infinite ages For he sitteth at the right hand of the Father not only in this present world but in that also which is 〈◊〉 come We believe likewise in the holy Ghost that is in the Paraclete Whom Christ having promised to the Apostles after his ascent into heaven he sent him That he might teach them and bring all things to their remembrance By whom also those souls that sincerely believe in him are sanctified But those who assert that the Son existed of things which are not or of another substance and not of God and that there was a time or age when he was not the holy Catholick Church hath determined to be aliens from it In like manner also those that affirm there are three Gods or that Christ is not God before all ages or that he is not Christ or the Son of God or that the same Person is the Father Son and holy Ghost or that the Son is not begotten or that the Father begat not the Son of his own will and pleasure these persons the Holy and Catholick Church Anathematizes For neither is it safe to assert that the Son existed of things which are not in regard this is no where declared concerning him in the divinely inspired Scriptures Nor have we learned that he had his essence from any other pre-existing substance besides the Father but that he was truly and genuinely begotten of the Father only For the divine Word teacheth that there is one unbegotten principle which is without beginning to wit the Father of Christ. Nor must they who without authority of Scripture doe dangerously assert this proposition there was a time when he was not preconceive in their minds then any foregoing interval of time but God only who begat him without time For both times and ages were made by him Nor must it be thought that the Son is without an original or unbegotten as the Father is For no Father or Son can properly be said to be co-inoriginate and counbegotten But we have determined that the Father being alone without an original and incomprehensible hath incomprehensibly and in a manner to all men imperceptible begotten but that the Son was begotten before ages and that he is not unbegotten like the Father but hath a beginning to wit the Father who begat him For the head of Christ is God Nor although we acknowledge three things and persons to wit of the Father and of the Son and of the holy Ghost according to the Scriptures do we therefore make three Gods For we know that there is one only God perfect of himself unbegotten inoriginate and invisible that is the God and Father of the only begotten who of himself only hath his own existence and who only does abundantly and freely give existence to all other things But although we do assert that there is one God the Father of our Lord Jesus Christ who only is unbegotten we do not therefore deny Christ to be God before ages as the Followers of Paul of Samosata do who affirm that after his incarnation he was by a promotion deified whereas by nature he was a meer man For we know that he although he hath been made subject unto the Father and unto God yet nevertheless was begotten of God and is by nature true and perfect God and was not afterwards made God of man but was for our sakes made man of God and that he hath never ceased to be God Moreover we abominate and anathematize those who falsely stile him the bare and meer word of God and affirm that he has no real existence but hath his Essence in another one while terming him as it were that word called by some The Word outwardly uttered by the mouth at another as it were the mental or internal Word being of opinion that before ages he was not Christ nor the Son of God nor the Mediatour nor the Image of God but that he was made Christ and the Son of God from such time as he took our flesh from the Virgin four hundred years agoe For from that time they assert Christ to have had the beginning of his Kingdom and that it shall have an end after the consummation and the judgment Such manner of persons as these are the followers of Marcellus and Photinus the Ancyro-Galatians who reject the eternal existence and deity of Christ and his endless Kingdom in like manner as do the Jews upon a pretence of seeming to constitute a monarchy For we understand him to be not barely The word of God outwardly uttered by the mouth or his mental or internal Word but the Living God the Word and subsisting of himself and the Son of God and Christ who existed with his Father and was conversant with him before ages not by fore-knowledge only and ministred unto him at the Creation of all things whether visible or invisible but is the Word of God really subsisting and is God of God For it is he to whom the Father said Let us make man in our image after our likeness who in his own Person appeared to the Fathers gave the Law and spake by the Prophets and being at last made man he manifested his Father to all men and reigns unto perpetual ages For Christ hath attained no new dignity but we believe him to have been perfect from the beginning and in all things like unto his Father We also deservedly expel out of the Church those who affirm that the Father Son and holy Ghost are the same Person impiously supposing the three names to mean one and the same Thing and Person because by an incarnation they make the incomprehensible and impassible Father subject to be comprehended and to suffer Of which sort of Hereticks are those termed amongst the Romans Patropassians but amongst us they are called Sabellians For we know that the Father who sent continued in the proper nature of his own immutable Deity but the Son who was sent fulfilled the Oeconomie of his incarnation In like manner we determine those to be persons most impious and strangers to truth who irreligiously assert that Christ was begotten not by the will and pleasure of the Father to wit attributing to God an unwilling and involuntary necessity as if he had begotten the Son by constraint because they have
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
pride of the Bishops of that See who termed themselves the successours of James the Just hence is it that Rufinus never calls it Aelia but according to the manner of his times always Jerusalem Vales. d The Church of Rome was wont formerly to relieve other Churches and to send money and cloathes to the Brethren in captivity and to those which wrought as slaves in the Mines So Dionysius Bishop of Corinth saith in his Epistle to Pope Soter which Epistle Eusebius quotes in his fourth book chap. 23. Eusebius also in that same place says that this laudable custom continued in the Church of Rome in his days And to that purpose Collections were made in the Church ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to supply one with all things necessary for a journey viaticum praebere and also it signifies as it does here to relieve charitably as we do beggers with money or Alms. So Clemens Alex. in his first book Stromat and Chrysost in his 67 Homily upon Matthew use the word Vales. e Stephen wrote another Epistle besides that we mentioned before he wrote to the Bishops of Africa to the Eastern Bistops which Firmilianus mentions in his Epistle to Cyprian near the end where Firmilianus says that he broke off all peace and friendship with the Eastern Bishops but he did not onely threatned that he would renounce all communion with them if they persisted in their old Opinion as Dionysius here expresly testifieth It is certain that Stephen never proceeded in this matter farther then threats for after Stephen's death Dionysius wrote to Xystus desiring his judgment in that point For Dionysius inclined to the Opinion of the Africans and the Eastern Bishops as Hieronymus witnesseth Firmilianus in his foresaid Epistle does strangely aggravate the business so that some think from his words they may gather that Stephen excommunicated those Bishops he was indeed much displeased that the African Synod should pretend to diâ—anul so ancient a custom and make Decrees that Hereticks should be rebaptized without the knowledge of the Church of Rome but he never broke peace with them nor excommunicated them for he wrote an answer to Cyprian And although his letters to Cyprian were something sharp yet they still remained friends for Cyprian afterwards in his letters to Pompeius called Stephen brother In fine the Africans notwithstanding Stephen's letters rebaptized Hereticks till the times of Constantine as we may see from the Council of Orleans Vales. f He meanes by these great Synods the Synod of Iconium of which see Firmilianus's Epistle to Cyprian the Council of Synnada and the Council of Carthage under Cyprian in which Council above eighty Bishops gave their opinion some of which were Martyrs and Confessours in the Council of Iconium fifty Bishops met as August attests in book 3. and chap. 3. against Cresconius But the Eastern Churches especially the Churches of Cappadocia still retained their old custom of rebaptizing Hereticks And that custom remained amongst them even till the first Synod of Constantinople Vales. a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King's M. S. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading we follow and understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is us'd in Eusebius before Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies post illud capitulum after that chapter or head of his discourse Dionysius's Epistle to Xystus consisted of two principall heads which were the matter and subject of the whole viz. Concerning Hereticks being rebaptized and concerning Sabellius his Heresie Vales. b These Hereticks were very ancient even before Sabellius though those who maintained these opinions were afterwards all so denominated from Sabellius For we find this was the opinion of Praxeas against whom Tertullian wrote After Praxeas followed Noâ—â—us See Epiphan Heres 57. from whom they were called Noctiani Suddenly after Noâ—tus arose Sabellius from whom all which held the same opinion were afterwards called Sabellians This Sabellius the reviver of this Heresie was a Lybian born at Ptolemai a City of Pentapolis He affirmed the Father Son and holy Ghost to be but one subsistence one person under three several names which in the time of the Old Testament gâ—ve the Law under the notion of the Father in the New was made man in the capacity of the Son and descended afterwards upon the Apostles in the quality of the holy Ghost Dionysius undertakes this man but managing the cause with too much eagerness and fervency of disputation he bent the stick too much the other way asserting not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distinction of persons but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a difference of Essence and an inequality of power and glory Upon which account he is severely censured by S t Basil Epist. 41. ad Magn. Philosoph and others of the ancients as one of those who in a great measure opened the gap to those Arrian impieties which afterwards broke in upon the world c Dionysius here seems to mean his Epistle to Ammon Bishop of Berenice and that to Telesphorus and that to Euphranor all against Sabellius Eusebius mentions these Epistles in Chap. 26. of this seventh book Athanasius in his defence of Dionysius Alexandrinus mentions but one Epistle of Dionysius's to Ammonius and Euphranor Dionysius was accused by some Bishops of Aegypt for speaking some things about Christ in that Epistle which were not Orthodox Vales. a These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye skilful Tryers or Examiners are no where â—ound in the Apostle indeed we have in the first Epistle to the Thessalonians chap. 5. ver 21. these words prove all things and hold fast that which is good which are the same in effect with these be ye Tryers c. But Origen and Hieronymus say that these words Estote boni Trapezitâ— are an express command of our Saviour's And that the place out of the Thessalonians above quoted has relation to these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and exactly agrees with them wherefore I am of the same mind with the Learned Usher who in his Proleg to Iâ—natiâ—s's Epist. cap. 8. says this command of Christ is taken out of the Gospel according to the Hebrews These words are also quoted in Cyril Hierosolymit his 6 Catechism neer the end Vales. * The term in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word occurs Matth. 25. 27. where our translation renders it Exchangers The Israelites being bound by the Law Exod. 30. 13. to come up to Jerusalem how far soever they dwelt from it and there to sacrifice and offer the half shekel for the use of the Temple which by the length of their journey they were sometimes disabled to do these Trapezitae set up their tables in the very Temple that so they might traffick with all that had use of them in like manner as others brought Oxen and Sheep and Doves to sell there to them which had not brought their sacrifices with them See D r Hammond on Matth. 21. v. 12.
the margin of Moraeus's Copy But whereas they are not either in the Kings or Fuketian Copy or in Robert Stephen's-Edition there is no reason which may compel us to add them here And perhaps it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that term being brought hither which occurs in the foregoing line Farther this Disputation of Constantine is in my judgment designed against Porphyrius or some other Graecian Philosophers who objected this against the Christians because they asserted that Christ was crucified and put to death by men For thus they argued against the Christians If Christ be God how could Force and Violence have been made use of against Him by men in regard 't is plain that men are able to do nothing against God Vales. In this Edition of Valesius's the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out by a mistake of the Press I suppose for 't is in Stephens * Or Disturbed h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Constantine calls the Apostles who nevertheless ' tis-manifest were illiterate and unskilfull persons So also lower in this chapter he terms the same persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men endued with an excellent wit It was indeed Constantine's Sentiment that we were to think honourably of the Apostles whom the Church had so high a veneration for But the holy Fathers speak far otherwise concerning the Apostles and especially John Chrysostome who confesses that the Apostles were persons wholly ignorant and unskilfull and from thence â—etches a most cogent argument in confirmation of the Christian faith that illiterate men had prevailed upon the Philosophers that the meanest sort of Fishermen of Judaea had perswaded the Romans who were Conquerours of the world to worship a person that was Crucified Constantine repeats the same thing hereafter Vales. †That is God's Clemency i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This term seems to be used instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly The meaning of this place is to be fetcht from a passage which occurs hereafter in this chapter where Constantine expresses himself thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this is the eminentest gift of Thy Clemency that Thou hast rendred men indued with a good c. For these two places borrow light one from the other In the Fuk. Turneb and Savil. Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. ‖ Or Administring justice k From these words a new chapter is begun in Robert Stephen's Edition and in the Kings Copy wherein these words are set at some little distance from the words foregoing But in the excellent Fuketian Manuscript and in the Sheets there is no distinction made here Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write it adverbially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it so And thus I found it plainly written in the Fuketian Copy Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the same sense wherein manet amongst the Latines is sometimes used as when 't is said te manet Capitolina palmata that is is provided for Thee Graecians take the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense So in Constantius's Letter to the Alexandrians which Athanasius records in his Apologetick to the Emperour Constantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nevertheless the Learned have from their own Copies long since mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may expect or wait which emendation I found in the Books of Turnebus and S r Henry Savil. The Fuketian Copy has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come upon them Vales. * Or Modestest n He means the Decree of God concerning the assuming manhood or concerning the Incarnation by which the life of men was repaired 'T is apparent therefore that the Chapters are well digested by us unless any one should have a mind to make the tenth chapter reach to these words which I should willingly yield to Vales. †Or Birth o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robert Stephens in those various Readings which he has remarked at the close of his Edition gives notice that in some Copies this place is read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is dear to him that is to God Which doubtless is the true writing For Constantine sayes that the manner of a Natural Generation is known to all but that very few know the way of the Divine Generation those namely whom God shall have a peculiar affection for In the Kings Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Sheets 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Fuk. Savil. and Turneb Copies give the true reading Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Geneva-men did ill in admitting the two last words into the Text from the conjecture of Scaliger as 't is noted at the margin But 't is plain enough that they are to be rejected For they both disturb the whole meaning of this place and also occur not in the Manuscript-Copies Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson saw nothing at this place But 't was obvious to have been observed that the reading here ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For here Constantine compares the Son with preservation and the Father with the Preserver As therefore the Father is the Cause of the Son but the Son the Effect or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the preserver is the Cause of the safety of all things but safety is the Effect or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Preserver Vales. r The ancient Divines those especially amongst the Greeks affirmed that one person in the Trinity God the Father namely was the Cause but that the other Two to wiâ— the Son and Holy Spirit were the Causata i. e. the Effects So Athanasius in Quaestion Secund. chap. 11. and 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Son is not the Cause but the Causatum So also Johannes Damascenus in his first Book de Imaginibus not far from the Beginning Imago say he Dei invisibilis est ipse Filius The Image of the invisible God is the Son Himself who bears the Father in Himself and is in all things the same with Him save in this one that He is from Him as from the Cause For the Natural Cause is the Father from which the Son proceeds Also Gregory Nazianzen in Orat. 29 which is de Dogmate does in express words assert that the Father is the Cause of the Son and of the Holy Spirit But amongst the Latines Marius Victorinus has exprest himself in the same manner in his first Book against Arius Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Copies varie not here Yet I would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the Lord's Advent Vales. * Or Approach to a worldly Body †Or Birth ‖ Or Sense t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must I think be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Christophorson read For Constantine alludes to that place of
15. c. 2. l. 30. r. Tiberius p. 17. c. 1. l. 3. r. Centurion of the Proconsular office p. 21. c. 2. l. 2. r. not in his first but in his second Apology p. 47. c. 1. l. 15. r. Symbol or Signall p. 78. c. 1. l. 4. from the bottom read whole story about the Cells p. 83. c. 2. l. 1. r. the publick Treasure p. 88. c. 2. l. 43. r. in the name of Eulogia p. 98. c. 1. l. 41. r. signifies a narration onely ibid. l. 59. r. which are Printed p. 120. c. 2. l. 24. r. solemn prayer of the Eucharist p. 123. c. 2. l. 25. r. in his Libel which p. 136. c. 1. l. 27. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 172. c. 2. l. 2. from the bottom read a son of God p. 180. c. 1. l. 12. r. Note o. p. 183. c. 2. l. 15. r. and we an entire and compleat p. 189. c. 1. l. 37. blot out and. p. 215. c. 2. l. 16. r. Orthodoxae p. 223. c. 1. l. 7. r. chap. 45. p. 258. c. 2. l. 25. r. which is born or begotten p. 263. c. 1. l. 35. r. we owe. p. 266. c. 2. l. 8. r. at this place p. 310. c. 1. l. 60. read Safima p. 324. c. 1. line 4. from the bottom read an hundred and thirty seaven p. 331. c. 1. l. 28. r. Safima p. 336. c. 2. in the last line read in which he terms him Rhutupinu◠Latro. p. 353. c. 1. l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 357. c. 1. l. 13. r. Learn◠the Letters p. 434. c. 1. l. 51. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 451. c. 2. l. 57. r. who imagine or fancy p. 470. c. 2. blot out almost an Island p. 538. c. 2. l. 17. r. chap. 21. p. 559. c. 1. l. 44. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE FIRST BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS CHAP. I. The Subject of this Work THE successions of the Holy Apostles together with the series of times continued from our Saviour to our age and how many and great things are said to have been done agreeable to the subject of an Ecclesiastical History and who have eminently governed and presided over the Church especially in the most famous Sees also who in every age have set forth the Divine Word either by preaching or writings And also what men and how many and when through a desire of innovation falling into extream errours have published themselves authors of knowledge falsly so called and sparing none as ravening wolves have devoured the flock of Christ and moreover what evils and calamities befell straightway the whole nation of the Jews because of their conspiracy against our Saviour and again by how great and what manner of means and in what times the Divine Word hath been impugned of the Gentiles and what singular men in every age have undergone the greatest perills in defence thereof by shedding their bloud and suffering torments and besides all this the Martyrdoms that have happened in our own times together with the merciful and benign assistance of our Saviour graciously exhibited towards every one These things I say I determining to publish in writing will not take my entrance from any other place than from the very Incarnation of our Lord and Saviour Jesus who is the Christ of God But truly even in the beginning we must modestly crave pardon for we confess ingeniously it is far beyond our strength to finish what we design and promise perfectly and compleatly so as to omit nothing For we taking this argument in hand first adventure to tread a solitary and untroden way praying that God may be our guide and the power of our Lord our present help and aid but we can no where find so much as the bare steps of any men who have passed the same path before us excepting onely some small shews and tokens divers here and there have left us particular declarations of the times they lived in holding forth as it were Torches a far off and lifting up their voices from one high and calling as out of a Watch-tower to direct us what way we ought to goe and how without errour or danger to order our discourse Whatsoever things therefore we think will be expedient for this present argument these we carefully chusing as they are here and there by them mentioned and culling and gathering the commodious and fit sentences of former Writers as it were flowers out of Wisdoms Meadows we will endeavour by an Historical narration to compact the same into one body resting well contented to preserve from oblivion the successions although not of all yet of the most famous Apostles of our Saviour in those Churches which then were eminent and are still renowned I suppose that I have taken in hand a subject very necessary because I have not found any Ecclesiastical Writer which hath hitherto employed any diligence in a work of this nature I hope also it will appear a most profitable work to those who prize the usefull knowledge of History And indeed I heretofore wrote an Epitome of these things when I compiled my Chronical Canons but the more ample declaration hereof I now purpose to undertake And the beginning of my narration as I said will I take from the Dispensation of our Saviour Christ and from his Divinity the conception whereof far exceeds the reach of humane capacity For it is requisite for him that would commit to writing an Ecclesiastical History thence to begin even from the incarnation of Christ diviner than it seemeth to many in as much as from him we are honoured with the name of Christians CHAP. II. A brief Summary concerning the Praeexistence and Divinity of our Lord and Saviour Jesus Christ. WHereas therefore there is in Christ a twofold Nature the one resembling the Head of the Body by which He is understood to be God the other rightly compared to the feet by which he hath put on our humane nature subject to like passions with us for the sake of our Salvation the series of our subsequent narration will be perfect and entire if we begin the declaration of the discourse of the whole History concerning Him from those Heads which are the chief and principal Hereby also both the Antiquity and divine dignity of Christianity will be manifestly declared against them which suppose this Religion new and strange of yesterday and never before apparent But to declare the Generation Dignity Essence and Nature of Christ no speech can sufficiently serve Wherefore also the Holy Ghost in the Prophets saith His Generation who shall be able to declare For the Father no man hath known but the Son neither at any time hath any fully known the Son but the Father alone which begat him That Light that shone before the World that Intellectual and Essential Wisdom that was before all Ages the Living God the Word
their outward eyes under the person of their sister Him who was therefore crucified for them that he might perswade those which believe in him that whosoever suffers for the glory of Christ hath eternal communion with the living God Now when none of the wild-beasts would then touch her she was taken from the stake and cast again into prison being reserved for another combat that so having been Conquerour in many incounters she might render the condemnation of the crooked Serpent inexcusable also she encouraged the brethren and though she was a person of small estimation infirm and despicable yet having clothed herself with the strength of Christ that great and invincible Champion she vanquished the adversary in many encounters and after a glorious combat was encircled with a Crown of incorruption Attalus also was by the multitude most earnestly required to be delivered up to punishment for he was an eminent person and by reason of the clearness of his conscience proceeded forth like a Champion prepared for the combat in that he had been perfectly and throughly exercised in the Christian discipline and was always a witness of the truth amongst us and after he had been lead round the Amphitheatre a table being carried before him whereon was written in the Roman tongue This is Attalus the Christian and the people had vehemently swell'd with rage and aâ—ger against him the President having understood that he was a Roman commanded he should again be committed to custody amongst the rest that were in prison Concerning whom he wrote to Caesar and expected an Edict from him Now this interval of time was spent neither idly nor unfruitâ—ully by them but by their patient sufferance the immeasurable mercy of Christ was made apparent for those members of the Church that were dead were by the living revived and the Martyrs conferred kindnesses upon those who were no Martyrs and there was a great joy begotten in the Virgin Mother the Church she having again received those alive whom by abortion she had cast forth as dead For through the means of the holy Martyrs many of those who had renounced the faith were newly formed in the womb born again had their vital heat rekindled in them and learned to confess themselves to be Christians And having now recovered life and strength they came before the tribunal God who desireth not the death of a sinner but is indulgent and kindly invites him to repentance inâ—using a sweetness into them that they might again be interrogated by the President For Caesar had signified by his Rescript that those who confest themselves to be Christians should be tortured but if any renounced the Faith they should be dismist from their imprisonment Now the publick Assembly here which is frequented by a numerous concourse of people of all nations that meet together at it being newly begun the President ordered the blessed Martyrs to be brought before the Tribunal making them a gazing-stock and by way of ostentation producing them as a pompous shew to the multitude When therefore he had again interrogated them as many as were found to have the priviledge of being free of the City of Rome he ordered should be beheaded the rest were cast to the wild-beasts But Christ was greatly glorified through those who formerly had renounced the Faith but then contrary to the expectation of the Heathens became to be Confessours for these persons were interrogated apart as being in all probability forthwith to be set at liberty but having confess 't themselves to be Christians they were added to the number of the Martyrs Now they continued without who never had the least impression of Faith nor a sense of the Wedding garment nor a thought about the fear of God but by their conversation defamed the way of Truth that is were the sons of perdition But all the rest were added to the Church during whose examination one Alexander by countrey a Phrygian by profession a Physitian a person who had dwelt many years in the Gallia's and was known almost to all men by reason of his love to God and his boldness and fearlesness in Preaching his word for he wanted not Apostolick grace standing near to the Tribunal and by nods encouraging them to a confession of the Faith appeared to those who stood round the Tribunal as if he endured the pangs of childbirth now the multitude being in a great sume because those who had before renounc't the Faith did now again make confession of it cried out against Alexander as if he were the occasion thereof and the President having commanded him to be set before him and asked him who he was and he having said that he was a Christian being in a rage condemned him to be cast to the wild-beasts And the day following he entred the Amphitheatre together with Attalus for the President to gratifie the multitude did again deliver Attalus to the wild-beasts which two persons having undergone all the instruments of torment in the Amphitheatre that were invented to torture them with and endured a great combat were at last run through with a sword Alexander indeed did neither sigh nor utter any expression at all but in his heart spoke to God and continued praysing of and praying to him but Attalus when he was set in the Iron chair and scortched all over when the favour of his burnt flesh ascended from his body said to the multitude in the Roman tongue behold this that you doe is to devour men but we neither devour men nor practise any other thing that is evill being asked also what name God had he answered God has not a name as man has In fine after all these persons on the last day of the Gladiatours combats Blandina was again brought forth together with Ponticus a youth about fifteen years old who also were everyday led in to see the tortures of the rest and they constrained them to swear by their Idols but because they continued firm and constant and contemned their gods the multitude was so enraged against them that they neither had compassion on the age of the young man nor shewed any reverential respect towards the Sex of the woman but exposed them to all manner of cruell tortures and made them pass through the whole circuit of torments now and then compelling them to swear but were unable to effect that For Ponticus being encouraged by his sister insomuch that the Heathens perceived it was â—he that encouraged and strengthened him having couragiously undergone all sorts of tortures gave up the ghost But the blessed Blandina the last of all having like a noble and valiant mother encouraged her children and sent them before as conquerors to the King after she had measured over the same course of Combats that her sons had passed through hastned to them being glad and rejoycing at her exit as if she had been invited to a nuptial supper and were not
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
God begotten not made of the same substance with the Father by whom all things were made that are in heaven and that are in earth Who for us men and for our salvation descended and was incarnate was made man suffered and rose again the third day he ascended into heaven He shall come to judge the quick and the dead We also believe in the Holy Ghost But those who hold that there was a time when he was not or that he was not before he was begotten or that he was made of nothing and those that affirm he is of any other substance or essence or that the Son of God is created or convertible or obnoxious to change all such God's Holy Catholick and Apostolick Church doth anathematize When this form of Faith was appointed by the Bishops we did not inconsiderately omit making an enquiry what their meaning was of those terms of the substance of the Father and of the same substance with the Father Hence therefore arose several Questions and Answers and the true import of those words was with great accuracy examined And it was acknowledged by them that these words To be of the substance did only signifie thus much that the Son is of the Father but not as a part of the Father It seem'd to us altogether reasonable and safe to give our assent to this meaning of this sacred Doctrine which asserteth that the Son is of the Father but is not a part of his substance Wherefore we our selves also gave our assent to this import of those words nor do we reject the terme Homoöusios having peace before our eyes as the marke at which we aime and being cautious lest we should fall from a right apprehension of the Faith For the same reasons also we have admitted of these words begotten not made For made said they is a common term attributed to all other creatures which were made by the Son of whom the Son hath no resemblance Wherefore he is no creature like to those which were created by him but he is of a far more excellent substance then any creature which substance as the sacred Oracles do instruct us is begotten of the Father but by such a manner of Generation as is ineffable and inexpressible by any created Being Thus also this proposition that the Son is of the same substance with the Father was discussed to wit that this is not to be understood according to the manner of bodies nor in a sense agreeable to mortal Creatures For this Consubstantiality cannot be either by Division of the Substance or by Abscision or Mutation of the Paternal Essence and Power For all these things are inconsistent with the uncreated nature of the Father But this proposition to be of the same substance with the Father doth expresly represent to us no more than this viz. that the Son of God hath no community with or resemblance to created Beings but that in every respect he is like to the Father onely who hath begotten him and that he does exist of no other substance or essence but of the Father To this Opinion therefore thus explain'd we thought good to give our assent more especially because we also knew that some of the Ancient Learned and eminent Bishops and Writers have made use of this term Homoöusios in their explications of the Divinity of the Father and of the Son Thus much therefore we have said concerning the Creed published at Nice to which we all agreed not inconsiderately and without examination but according to the senses given which were discussed in the presence of our most pious Emperour and for the forementioned reasons received with an unanimous consent Moreover as concerning the Anathematism published by the Fathers after the Creed we judged it not in the least troublesome in regard it does prohibit the use of terms that occur not in the Scriptures from the use of which terms came almost all the confusion and disturbance that hath been raised in the Church Since therefore no part of the Scripture given by divine inspiration hath made use of these terms to wit of things which exist not and there was a time when he was not it seem'd disagreeable to reason that these assertions should be either mentioned or taught To this good and sound Opinion we also have assented in as much as in former times we have never made use of such expressions These things beloved we thought requisite to send to you that we might most apparently evidence to you the considerateness as well of our examination and researches into all points as of our assent and that you might also know with what good reason we did at first make a resistance even to the last houre as long as some things written in a manner different from what they should have been offended us but at length without further contention we embraced those points which were not offensive when after a candid enquiry into the import of the terms we found them to be agreeable with what we our selves had made confession of in that form of the Creed we at first proposed Thus wrote Eusebius Pamphilus to Cesarea in Palestine Also by the common consent and approbation of the Council this following Synodicall Epistle was written to the Church of Alexandria and to the inhabitants of Aegypt Libya and Pentapolis CHAP. IX The Epistle of the Synod concerning those matters determined by it and how Arius was degraded together with them that embraced his sentiments TO the Holy by the Grace of God and great Church of the Alexandrians and to our beloved brethren the inhabitants of Aegypt Libya and Pentapolis The Bishops Assembled at Nice who fill up that great and holy Synod send Greeting in the Lord. For as much as by the Grace of God and the Summons of the most pious Emperour Constantine who hath call'd us together out of diverse Cities and Provinces a great and holy Synod has been convened at Nice it seem'd altogether necessary that a Letter should be written to you in the name of the sacred Synod whence you might understand what things were there propos'd and what taken into examination as also what were Decreed and established First of all therefore the impiety and iniquity of Arius and his complices was inquired into in the presence of the most pious Emperour Constantine and the Councils determination which was confirmed by the suffrages of all was that his impious Opinion and execrable terms and names should be anathematized which terms and names he blasphemously used affirming that the Son of God had his Being of nothing and that there was a time when he was not as also saying that the Son of God had à freedom of will whereby he was capable either of vertue or vice and calls him a Credture and a Work All these Tenets the holy Synod hath anathematized not enduring so much as patiently to hear this impious opinion or rather madness and these blasphemous expressions But what
them whether they would agree to the Nicene faith They having readily given their assent the Emperour commanded them to deliver in a Libel containing the Articles of their faith CHAP. XXVI How Arius being recalled from exile and having given up a Libell of Repentance to the Emperour did therein hypocritically pretend himself an assertour of the Nicene Creed HAving therefore composed a Libell they present it to the Emperour the contents whereof are as followeth Arius and Euzoïus to our most Religious and most pious Lord Constantine the Emperour According to the order of your piety most acceptable to God our Lord the Emperour we do declare our Faith and in writing profess in the presence of God that we and all our adherents do believe as followeth We believe in one God the Father Almighty and in the Lord Jesus Christ his Son who was made by him before all worlds God the Word by whom all things were made that are in heaven and that are in earth who came down from heaven and was incarnate and suffered and rose again and ascended into the heavens who also shall come again to judge the quick and the dead We also believe in the Holy Ghost and in the Resurrection of the flesh and in the life of the world to come and in the kingdom of heaven and in one Catholick Church of God which is spred from one end of the world to the other This faith we have received from the holy Gospels the Lord saying to his disciples Go ye and teach all nations baptizing them in the name of Father and of the Son and of the holy Ghost If we do not thus believe these things and if we do not truly admit of the Father the Son and the holy Ghost in such manner as the whole Catholick Church and the Scriptures which we believe in all things do teach God is our Judge both now and in the Judgment to come We therefore beseech your piety O Emperour most acceptable to God! that we being Ecclesiastical persons and holding the Faith and sence of the Church and the holy Scriptures may by your pacifick and religious piety be united to our mother to wit the Church all questions and superfluous disputations being wholly taken away and suppressed that so both we and the Church enjoying a mutual peace and union may joyntly offer up our usual prayers for the peaceable Reign of your Imperial Majesty and for your whole Family CHAP. XXVII How Arius returned to Alexandria by the Emperours order and upon Athanasius's refusal to admit him Eusebius's faction framed divers accusations against Athanasius before the Emperour ARius having thus perswaded the Emperour returned to Alexandria But this specious covert was not prevalent enough to suppress the silenced and hidden truth For when Athanasius denied him reception upon his arival at Alexandria in regard he detested the man as an abomination he attempted to stir up new commotions in Alexandria by disseminating his heresie Moreover at that time Eusebius did both himself write Letters and also induced the Emperour to write that Arius and his complices might be received into the Church But Athanasius did wholly refuse to grant them reception And he acquainted the Emperour by his Letters that it was impossible for those who had once rejected the faith and were anathematized to be entirely readmitted again to their degrees in the Church at their return But the Emperour highly incensed at this return thus threatned Athanasius in a Letter Part of the Emperours Letter Having therefore received the knowledge of our will doe you afford a free ingress to all such as are desirous of entring into the Church For if we shall receive information that you have prohibited any of those that are desirous to be united to the Church or have hindred their admission We will immediately send one who shall be impowred by Our order to depose you and banish you your Countrey Thus wrote the Emperour having a regard to the good of the publick and being unwilling that the members of the Church should be rent asunder For he laboured to reduce them all to a perfect union At that time therefore the Eusebians who were deadly haters of Athanasius supposing they had gotten a fair opportunity made use of the Emperours indignation as instrumental for the execution of their own design Upon which account they made great disturbances labouring by that meanes to effect Athanasius's deposition from his Bishoprick for they hoped that the Arian opinion would become absolutely prevalent by these means only to wit by a removal of Athanasius There was therefore by a joynt consent an attack made against him by Eusebius of Nicomedia Theognis of Nice Maris of Chalcedon Ursacius of Singidunum a City of the Upper Maesia and Valens of Mursa in the Upper Pannonia These persons hire some of the Melitian Hereticks who bring in several accusations against Athanasius And first they frame a complaint against him by Ision Eudaemon and Callinicus who were Melitians as if Athanasius had ordered the Aegyptians to pay a linnen garment under the notion of tribute to the Church of Alexandria But Alypius and Macarius Presbyters of the Church of Alexandria who were then accidentally at Nicomedia extinguished this accusation having informed the Emperour that what they reported against Athanasius was false Wherefore the Emperour by his Letters sharply reproved those that informed against him but he advised Athanasius in a Letter to repair to him But the Eusebian faction before his arival and in order to their preventing of it tack another accusation to the first far worse than the former as if Athanasius entring into a conspiracy against the Emperours affaires had sent a little chest full of gold to one Philumenus But the Emperour having taken cognizance hereof at Psamathia which is the Suburbs of the City Nicomedia and finding Athanasius innocent dismissed him with honour and wrote to the Church of Alexandria that their Bishop Athanasius had been falsly accused It would indeed have been comely and decent to have passed over in silence those calumnies which the Eusebians afterwards framed against Athanasius lest Christs Church should be condemned by those that do not embrace his doctrine But in regard they have been committed to writing and exposed to the view of all men I therefore judged it necessary to treat of these matters as compendiously as may be which if particularized would require a peculiar volume Wherefore I will give a short account whence both the subject of the calumny it self and also the contrivers of the false accusation had their original Mareotes is a region of Alexandria There are in it a great many and those very populous villages and in them many and stately Churches All these Churches are under the jurisdiction of the Bishop of Alexandria and subject to his City like Parishes In this Country of Mareotes there was a man by name Ischyras who had committed a fact
Laodicaea one that was present at this Synod informs us For he says in the Book he wrote concerning his Life that this Eusebius was descended from noble personages of Edessa in Mesopotamia and that from his childhood he Learned the sacred Scriptures that he was afterwards instructed in the Grecian literature by a Master who then lived at Edessa and in fine that he had the sacred Scriptures interpreted to him by Patrophilus and Eusebius the latter of which persons presided over the Church in Caesarea and the former over that in Scythopolis After this when he came to Antioch it hapned that Eustathius being accused by Cyrus of Beroea was deposed as being an assertor of Sabellius's opinion Wherefore Eusebius afterwards lived with Euphronius Eustathius's successour Afterwards that he might avoid being made a Bishop he betook himself to Alexandria and there studied Philosophy Returning from thence to Antioch he conversed with Flaccillus Euphronius's successour and was at length promoted to the See of Alexandria by Eusebius Bishop of Constantinople But he went thither no more because Athanasius was so much beloved by the people of Alexandria He was therefore sent to Emisa But when the Inhabitants of that City raised a Sedition at his Ordination for he was reproacht as being a person studious of and exercised in the Mathematicks he fled from thence and went to Laodicaea to Georgius who hath related so many passages concerning him When this Georgius had brought him to Antioch he procured him to be sent back again to Emisa by Flaccillus and Narcissus But he afterwards underwent another accusation for being an adherent to Sabellius's principles Georgius writes at large concerning his Ordination And in fine adds that the Emperour in his expedition against the Barbarians took him along with him and that miracles were wrought by him But hitherto we have recorded what Georgius hath related concerning Eusebius Emisenus CHAP. X. That the Bishops convened at Antioch upon Eusebius Emisenus's refusal of the Bishoprick of Alexandria Ordained Gregorius and altered the expressions of the Nicene Faith BUt when Eusebius who had been chosen Bishop of Alexandria at Antioch was afraid to go thither they then proposed Gregorius to be Ordained Bishop of Alexandria And having done this they altered the Creed finding fault indeed with nothing that had been determined at Nice but in reality their design was to subvert and destroy the Homoöusian Faith by their continual assembling of Synods and by their publishing sometimes one sometimes another form of the Creed that so by degrees all persons might be perverted to the Arian opinion Moreover how these things were done by them we will manifest in the procedure of our History But the Epistle they published concerning the Faith runs thus We have neither been Arius ' s followers for how should we that are Bishops be the Followers of a Presbyter Nor have we embraced any other Faith than what was from the beginning set forth But being made inquirers into and examiners of his Faith we have admitted and entertained rather than followed him And this you will understand from what shall be said For we have learned from the beginning to believe in one supream God the maker and preserver of all things as well intelligible as sensible And in one only begotten Son of God subsisting before all ages existing together with the Father that begat him by whom all things visible and invisible were made who in the last days according to the Fathers good pleasure descended and assumed flesh from the holy Virgin and when he had compleatly fulfilled all his Fathers will he suffered and arose and ascended into the heavens and sits at the right hand of the Father and he shall come to judge the quick and dead and continues a King and God for ever We believe also in the holy Ghost And if it be requisite to add this we also believe the Resurrection of the flesh and the life everlasting Having written these things in their first Epistle they sent them to the Bishops throughout every City But when they had continued sometime at Antioch condemning as it were this their former Epistle they again publish another in these very words Another Exposition of Faith Agreeable to Evangelick and Apostolick tradition We believe in one God the Father Almighty the Framer and Maker of all things And in one Lord Jesus Christ his only begotten Son God by whom all things were made begotten of the Father before all worlds God of God Whole of Whole Only of Only Perfect of Perfect King of King Lord of Lord the living Word the Wisedom the Life the true Light the way of Truth the Resurrection the Shepherd the Gate immutable and inconvertible the most express image of the Father's Deity Substance Power Council and Glory the First begotten of every Creature Who was in the beginning with God God the Word according as 't is said in the Gospel and the word was God by whom all things were made and in whom all things have subsisted Who in the last days came down from heaven and was born of the Virgin according to the Scriptures And was made man the mediatour of God and men the Apostle of our Faith and the Prince of life as he himself says * For I came down from heaven not to do mine own will but the will of him that sent me Who suffered for us and rose again for us the third day and ascended into the heavens and sitteth at the right hand of the Father And he shall come again with Glory and Power to judge the quick and dead And we believe in the holy Ghost who is given to believers in order to their Consolation Sanctification and Perfection according as our Lord Jesus Christ commanded his disciples saying Go ye and make disciples of all nations baptizing them in the name of the Father and of the Son and of the holy Ghost to wit of the Father being truly the Father and of the Son being truly the Son and of the holy Ghost being truly the holy Ghost which terms are not simply or insignificantly made use of but they do accurately manifest the proper and peculiar Person Glory and Order of each of those that are named So that they are three in Person but in consent One We therefore holding this Faith in the presence of God and of Christ do anathematize all manner of Heretical and ill opinions And if any one shall teach contrary to the â—ound and true Faith of the Scriptures saying that there is or was a time or an age before the Son of God was begotten let him be Anathema And if any one says that the Son is a Creature as one of the Creatures or that he is a Branch as one of the Branches and shall not hold every one of the foresaid points according as the sacred Scriptures have set them forth or if any one Teaches or Preaches
audaciously determined such things as these concerning the Father which are contrary both to the common notions of God and also to the sense and meaning of the scripture given by divine inspiration For we knowing God to have free and plenary power and to be Lord of himself do piously think that he begat the Son voluntarily and of his own accord Moreover although with fear and reverence we do believe this which is spoken concerning him The Lord created me the beginning of his ways upon account of his works yet we suppose not that the Son was made in the same manner with the rest of the Creatures and works made by him For it is impious and repugnant to the Ecclesiastick Faith to compare the Creatour with the works created by him and to think that he hath the same manner of Generation with the things of a different nature from him For the sacred Scriptures do teach us that the one and alone-only-begotten Son was genuinely and truely begotten But although we do assert that the Son is of himself and that he doth live and subsist in like manner as the Father doth yet we do not therefore separate him from the Father imagining in our minds in a corporal manner any spaces or intervalls of place between their conjunction For we believe that they are conjoyned without any intervening Medium and without any space or distance and that they cannot be separated one from the other the whole Father embracing the Son in his bosome and the whole Son hanging upon and cleaving close to the Father in whose bosome he alone continually resteth Believing therefore the most absolutely perfect and most holy Trinity and asserting that the Father is God and that the Son also is God notwithstanding this we do not acknowledge two but one God by reason of the Majesty of the Deity and the one absolutely-entire conjunction of the Kingdom the Father ruling over all things in general and over the Son himself also and the Son being made subject to the Father but excepting him reigning over all things which were made after him and by him and by his Fathers will liberally bestowing the grace of the holy Spirit upon the Saints For the sacred Scriptures have informed us that the manner of the Monarchy which is in Christ is thus manifested We were necessitated to make a perfect explanation of these things at large after the publication of our shorter form of the Creed not upon account of our excessive ambition but that we might clear our selves from all strange suspicious concerning our sentiments amongst such as are ignorant of our opinions and that all persons inhabiting the Western parts might know both the impudent and audacious calumny of those who dissent from us and also the Ecclesiastick sentiments of the Eastern Bishops concerning Christ which is without violence confirmed by the testimony of the divinely inspired Scriptures amongst those whose minds are not depraved CHAP. XX. Concerning the Synod at Serdica THe Bishops in the Western parts of the Empire both because they were unskilled in the Greek language and also in regard they understood not these things admitted not of them saying that the Nicene Creed was sufficient and that there was no necessity of making any further disquisitions But when upon the Emperours writing again ordering that Paulus and Athanasius should be restored to their own Sees no thing could be done further in that affair For there was a continued Sedition amongst the Populace Paulus and Athanasius requested that another Synod might be convened that both their cause and also the matters of faith might be determined by an Oecumenicall Synod and they made it apparent that they had been deposed for no other reason but this that the Faith might be subverted Another Oecumenicall Synod therefore is summoned to meet at Serdica which is a City of Illyricum by the determination of the two Emperours the one of them requesting this by his Letters and the other to wit the Emperour of the East readily complying with him It was then the eleventh year from the death of the Father of the Augusti Rufinus and Eusebius were Consuls at such time as the Synod at Serdica was assembled About three hundred Bishops of the Western parts met there as Athanasius attests But from the Eastern parts Sabinus says there came but seventy amongst which number Ischyras Bishop of Marcotes was recounted whom they who had deposed Athanasius Ordained Bishop of that Country Some of them pretended infirmity of body others complained of the shortness of the time that was set laying the blame thereof upon Julius Bishop of Rome although there had passed a year and six months after such time as the Synod had been summoned and during which space Athanasius made his abode at Rome expecting the meeting of the Synod When therefore they were all convened at Serdica the Eastern Bishops refused to come into the presence of the Western saying that they would not enter into discourse with them unless they would banish Athanasius and Paulus from the convention But when Protogenes Bishop of Serdica and Hosius Bishop of Corduba which is a City in Spain as we said before would by no means suffer Paulus and Athanasius to be absent from the Synod the Eastern Bishops went away immediately And returning to Philippopolis a City of Thracia they made up a Synod apart by themselves Wherein they openly anathematized the term Homoöusios and having inserted the Anomoian opinion into their Epistles they sent them about to all places But the Bishops at Serdica in the first place condemned them for deserting the Council Afterwards they divested Athanasius's Accusers of their dignities And having confirmed that form of the Creed published at Nice and rejected the term Anomoios they made a more manifest publication of the term Homoöusios concerning which they wrote Letters and as the others did sent them about to all places Moreover both parties were of opinion that they had done what was right and true the Eastern Bishops thought so because the Western Prelates had approved of and entertained those persons whom they had deposed and the Western Bishops were of that opinion because they who had deposed these persons fled away before their cause had been discussed and because they were the preservers and defenders of the Nicene Faith but these had been so audacious as to adulterate it They therefore restored Paulus and Athanasius to their Sees as also Marcellus Bishop of Ancyra a City in Galatia the less He had been deposed a long time before as we have made mention in our foregoing book but then he used his utmost diligence to get the sentence revoked which had been pronounced against him declaring that the expressions of the book written by him were not understood and that he therefore lay under a suspicion of maintaining Paul of Samosata's opinion But
mention of the accusations against Athanasius This desire and resolution of theirs was assisted by Ursacius and Valens who at the beginning had been defenders of Arius's opinion but afterwards they publickly consented to the term Homoöusios by their Libel given in to the Bishop of Rome as we said before For these persons always inclined to the strongest side They were assisted by Germinius Auxentius Demophilus and Caius When therefore some were ready to propose one thing in the congress of Bishops then present and some another Ursacius and Valens said that all Forms of the Creed heretofore published were to be accounted null and void and that that last draught was to be admitted and approved of which they had a little before published in their convention at Sirmium Having said this they caused a paper which they had in their hands to be read wherein was contained another Form of the Creed which they had drawn up before at Sirmium but concealed it there as I said before which they then made publick at Ariminum This Creed was translated out of Latine into Greek the contents thereof are these This Catholick Creed was published in the presence of our Lord Constantius in the Consulate of the most Eminent Flavius Eusebius and Hypatius at Sirmium on the eleventh of the Kalends of June We believe in one only and true God the Father Almighty Creatour and Framer of all things And in one only begotten Son of God who was begotten of God without passion before all Ages and before every beginning and before all time conceivable in the mind and before every comprehensible notion by whom the Ages were framed and all things were made Who was begotten the only begotten of the Father the only of the only God of God like to the Father who begat him according to the Scriptures Whose Generation no person knoweth but only the Father who begat him We know that this only begotten Son of God by his Father's appointment came down from heaven in order to the abolishing of sin and was born of the Virgin Mary and conversed with the Disciples and fulfilled every dispensation according to his Fathers will and was crucified and died and descended into the Infernal parts and set in order what was to be done there At the sight of whom the doorkeepers of hell trembled He arose again on the third day and conversed with his Disciples and after the completion of fourty days he ascended into the heavens and sits at the right hand of his Father And he shall come in the last day in his Fathers Glory and render to every man according to his works And we believe in the holy Ghost whom the only begotten Son of God Jesus Christ himself promised to send as a Comforter to mankind according as it is written I go away to my Father and I will pray my Father and he shall send you another Comforter the spirit of truth He shall receive of mine and shall teach you and bring all things to your remembrance But for the term Ousia in regard it has been used by the Fathers in a more plain and ordinary sense and being not understood by the people gives an offence to many in as much as it is not contained in the Scriptures we thought good to have it wholly removed and in future to make no mention at all of this term Ousia when God is spoken of in regard the saecred Scriptures have no where mentioned the substance of the Father and of the Son But we do assert that the Son is in all things like the Father as the sacred Scriptures do affirm and teach After the reading of this paper those who were displeased with the contents thereof rose up and said we came not hither because we wanted a Creed For we keep that entire which we have received from our Ancestours But we are met that if any innovation hath hapned concerning it we might repress it If therefore what hath been recited doth contain nothing of novelty in it do you now openly Anathematize the Arian Heresie in such sort as the ancient Rule of the Church hath rejected other Heresies as being blasphemous For it has been made manifest to the whole world that Arius's impious opinion hath been the occasion of those tumults and disturbances which have hapned in the Church untill this present time This proposall being not admitted of by Ursacius Valens Germinius Auxentius Demophilus and Caius wholly rent in sunder the Church For these persons adhered to what had been recited in the Synod of Ariminum But the others did again confirm the Nicene Creed Moreover they derided the inscription prefixt before the Creed which had been read And especially Athanasius in the Epistle he sent to his acquaintance where he writes word for word thus For what was wanting to the Doctrine of the Catholick Church as concerning piety that disquisitions should now be made about the Faith and that they should prefix the Consulate of the present times before that Draught of the Creed forsooth which they have published For Ursacius Valens and Germinius have done that which never was done or so much as ever heard of amongst Christians For having composed such a form of the Creed as they were willing to admit of they prefixt before it the Consulate the month and the day of the present year in order to their making it manifest to all prudent persons that their Faith had not its beginning before but now under the Reign of Constantius For they have written all things with a respect had to their own Heresie Besideâ— pretending to write concerning the Lord they name another to be their Lord to wit Constantius For he it was who influenced and authorized their impiety And they who deny the Son to be Eternal have stiled him Eternal Emperour such bitter enemies are they against Christ by reason of their impiety But perhaps the holy Prophets specifying of the time wherein they prophesied gave them an occasion of assigning the Consulate Now should they be so audacious as to assert this they would most egregiously betray their own ignorance For the prophesies of thâ—se holy persons do indeed contain a mention of the times Isaiah and Hosea lived in the days of Uzziah Jotham Ahaz and Hezekiah Jeremiah in the days of Josiah Ezekiel and Daniel flourish't under Cyrus and Darius And others prophesied in other times but they did not then lay the foundations of Religion For that was in being before their times and always was even before the foundation of the world God having prepared it for us by Christ. Nor did they thereby manifest the times of their own Faith For even before those times they themselves were believers But the times which they mention were the times of the Promise which God made by them Now the chief and principal head of the Promise was concerning our Saviours Advent And by way of Appendix those
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 procuâ—e 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
City of Constantinople and firmed the Ariminum Creed making some additions to it FOr the Emperour being returned from the Western parts resided in that City at which time also he made a person whole name was Honoratus the first Praefect of Constantinople having abolished the Proconsul's Office But the Acacians prevented and calumniated them before-hand to the Emperour having informed him that the Creed which they had set forth was not admitted by them Whereupon the Emperour was highly incensed and resolved to disperse them having commanded by an Edict which he published that such of them as were subject to publick Offices should be reduced to their former condition For several of them were liable to publick Offices some were subject to the bearing of those Offices belonging to the City Magistracy others to them appertaining to the Sodalities of Officialls or Apparitours in several Provinces These persons being after this manner disturbed the Acacians abode for some time at Constantinople and assembled another Synod to which they sent for the Bishops of Bithynia When therefore they were all met together being fifty in number amongst whom was Maris of Chalcedon they confirmed the Creed published at Ariminum which had the Consuls names prefixt Which Creed it would have been superfluous to have inserted here had they made no additions to it But in regard they added some words thereto we thought it necessary to set it down at this place again The contents of it are these We Believe in one only God the Father Almighty of whom are all things And in the only begotten Son of God begotten of God before all ages and before every beginning by whom all things visible and invisible were made Who is the only begotten born 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 the Father only who begat him We know this Person to be the only begotten Son of God who upon his Father's sending of him came down from the heavens according as 't is written upon account of the destruction of Sin and Death and was born of the holy Ghost and of the Virgin Mary according to the flesh as it is written and conversed with the disciples and having fulfilled every dispensation according to his Fathers Will he was crucified and died and was buryed and descended into the parts beneath the earth At whom hell it self trembled Who arose from the dead on the third day and was conversant with the disciples and after the completion of fourty days he was taken up into the Heavens and sitteth on the right hand of the Father he shall come in the last day of the Resurrection in his Fathers Glory that he may render to every man according to his works And we believe in the holy Ghost whom he himself the only begotten of God Christ our Lord and God promised to send as an Advocate to mankind according as 't is written the Spirit of truth whom he sent unto them after he was assumed into the Heavens But we thought good to remove the term Ousia which was used by the Fathers in a more plain and ordinary sense and being not understood by the people has given offence in regard 't is not contained in the sacred Scriptures and that in future not the least mention should be made thereof for as much as the sacred Scriptures have no where mentioned the substance of the Father and of the Son Nor ought the subsistence of the Father and of the Son and of the holy Ghost to be so much as named But we assert the Son to be like the Father in such a manner as the sacred Scriptures do affirm and teach Moreover let all the Heresies which have been heretofore condemned and which may have risen of late being opposite to this Creed published by us be Anathema This Creed was at that time recited at Constantinople Having now at length passed through the labyrinth of the Expositions of Faith we will reckon up their number After the Creed published at Nice they set forth two Expositions of the Faith at Antioch at the Dedication A third was that delivered to the Emperour Constans in the Gallia's by Narcissus and those that accompanied him The fourth was that sent by Eudoxius into Italy Three Draughts of the Creed were published at Sirmium one whereof was recited at Ariminum which had the names of the Consuls prefixt The eighth was that which the Acacians promulged at Seleucia The last was set forth at the City Constantinople with an addition For hereto was annexed that neither substance nor subsistence ought to be mentioned in relation to God Moreover Ulfila Bishop of the Goths did at that time first agree to this Creed For before this he had embraced the Nicene Creed being Theophilus's follower who was Bishop of the Goths and had been present at and subscribed the Nicene Synod Thus far concerning these things CHAP. XLII That upon Macedonius's being deposed Eudoxius obtained the Bishoprick of Constantinople BUt Acacius Eudoxius and those that were with them at Constantinople made it wholly their business that they also might on the other side depose some persons of the contrary party Now you must know that neither of the factions decreed these depositions upon account of Religion but for other pretences For though they dissented about the Faith yet they found not fault with one anothers Faith in their mutual depositions of one another Those therefore of Acacius's party making use of the Emperours indignation which he had kept concealed in his mind and earnestly indeavoured to wreak it against others but most especially against Macedonius do in the first place depose Macedonius both because he had been the occasion of many murders and also in regard he had admitted a Deacon taken in Fornication to Communion Then they depose Eleusius Bishop of Cyzicum because he had baptized one Heraclius Hercules's Priest at Tyre a person known to be a Conjurer and ordained him Deacon In the next place they depose Basilius or Basilas for so he was also called who had been constituted Bishop of Ancyra in the room of Marcellus as having unjustly tortured a certain person bound him with Iron chains and confined him to Prison also because he had fastned calumnies upon some persons and moreover in regard by his Letters he had disturbed the Churches in Africa Dracontius was deposed by them because he had removed from Galatia to Pergamus Moreover they deposed Neonas Bishop of Seleucia in which City the Synod had been convened as also Sophronius of Pompeiopolis in Paphlagonia Elpidius of Satala in Macedonia and Cyrillus of Jerusalem and others were ejected by them for other reasons CHAP. XLIII Concerning Eustathius Bishop of Sebastia BUT Eustathius Bishop of Sebastia in Armenia was not so much as admitted to make his defence because he had been long before deposed by Eulalius his
and which the Hundred and eighteen Holy Fathers in like manner assembled at Constantinople have confirmed to be the Beginning and Consistency and the power and inexpugnable Defence of Our Empire We have made it Our business night and day by all imaginable Attention and Diligence and by Our Laws that God's Holy Catholick and Apostolick Church which is the incorruptible and immortall Mother of Our Scepters should every where be multiplied and enlarged by that Faith and that the Pious people continuing in Peace and that Concord which bears a relation to God together with the Bishops most dear to God and with the most Religious Clergy Archimandrites and Monks might offer up their acceptable prayers for Our Empire For whilest the Great God and our Saviour Jesus Christ who was incarnate and born of the Holy Virgin and Theotocos Mary approves of and readily accepts our Concordant Glorification and Worship all sorts of enemies shall be consumed and extinguished and all Nations will submit their necks to Our Power which is according to God in fine Peace and those Goods that are the Product thereof temperateness of the air plenty of fruits and all other things which are usefull and advantageous shall be conferred upon men Whereas therefore the irreprehensible Faith doth in this manner preserve Us and the Roman Affairs Addresses have been presented to us by the most Religious Archimandrites Hermits and other Reverend persons who with tears made supplication that an Unity might be made in the most Holy Churches and that the Members might be joyned to the Members which that Enemy of Good hath long since been very solicitous to disjoyn assuredly knowing that should he make war against the entire Body of the Church he might with ease be vanquished For from hence it happens that there are innumerable multitudes of men which Time hath taken out of this life in the space of so many years part whereof have departed hence deprived of the Laver of Regeneration and part have gone the inevitable way of mankind without a participation of the Divine Communion and that innumerable murders have been audaciously committed and that not only the Earth but the Air it self also hath been defiled by an abundant effusion of bloud What man is he who will not pray that these things may be changed into a better State and Condition On this account therefore We have made it Our business to certifie You that neither We nor the Churches in all places either have had or have or in future will have nor do We know any persons that have any other Symbol or Creed or definition of the Faith or Faith save the forementioned Holy Creed of the Three hundred and eighteen Holy Fathers which the foresaid Hundred and fifty Holy Fathers confirmed Moreover if any one has any other Creed we account him a person estranged from the Church For by this Creed only as we have said we are confident our Empire is preserved And all persons vouchsaft the Salutary Illumination receiving this only Creed are Baptized The same Creed hath been followed by all the Holy Fathers convened at Ephesus who likewise deposed the impious Nestorius and also those that afterwards embraced his Sentiments Which Nestorius together with Eutyches in regard they held opinions contrary to the foresaid Fathers we do Anathematize and do also admit of the Twelve Heads which were dictated by Cyrillus of holy Memory who was heretofore Arch-Bishop of the holy Catholick Church of the Alexandrians But we confess the only Begotten Son of God and God who was truly and really made man our Lord Jesus Christ Consubstantiall to the Father according to the Deity and of the same substance with us as to his humanity who descended and was incarnate by the holy Ghost of Mary the Virgin and Theotocos to be one and not two For we affirm that the Miracles and sufferings which he voluntarily underwent in the flesh are of one But we in no wise admit of those who divide or confound or introduce a Phantasie In regard the impeccable and true Incarnation from the Theotocos hath not made an accession of another Son For the Trinity hath ever continued the Trinity although one of the Trinity to wit God the Word hath been incarnate Assuredly knowing therefore that neither the holy Orthodox Churches of God in all places nor the Prelates most beloved by God who preside over them nor yet our Empire hath received or doth admit of any other Creed or definition of the Faith save the foresaid holy Creed without making doubts or delays We have united our selves Now we have written these things to you not that we might innovate the Faith but in order to the giving you full satisfaction But we Anathematize every person who has thought or thinks otherwise either now or at any other time whether at Chalcedon or in any other Synod whatever but more especially the foresaid persons Nestorius and Eutyches and such as embrace their Sentiments Be yee joyned therefore to Your Spirituall Mother the Church and together with Us enjoy that same divine Communion therein according to the forementioned one and only definition of the Faith of the Three hundred and eighteen Holy Fathers For your most Holy Mother the Church expects to embrace You as Her genuine Sons and after a long time earnestly desires to hear Your sweet Voice Make all imaginable haste therefore For by doing hereof you will procure to your selves both the Benevolence of our Master and Saviour and God Jesus Christ and shall also be praised by our Imperial Majesty After the reading hereof all the Inhabitants of Alexandria were united to the Holy Catholick and Apostolick Church CHAP. XV. That Johannes Bishop of Alexandria coming to Rome perswades Simplicius to write to Zeno concerning what had hapned and what Zeno wrote back in answer to him BUT Johannes of whom we have made mention before after he had fled from Alexandria arrives at the Senior Rome and there raised disturbances affirming that he had been ejected out of his own Chair on account of his defending Leo's Dogmata and the Chalcedon Synod and that another was substituted in his Room who was an enemy to those Dogmata Hereat Simplicius Bishop of the Elder Rome was troubled and wrote to Zeno whereto Zeno returned answer accusing Johannes of Perjury and affirming that on that account and for no other reason he had been Ejected out of his Bishoprick CHAP. XVI Concerning Calendion Bishop of Antioch and that he was condemned to be banished on account of the friendship he was suspected to have held with Illus and Leontius also that Petrus Fullo entred into an Union with Mongus and with the Bishops of Constantinople and Jerusalem MOreover Calendion Bishop of Antioch wrote Letters to the Emperour Zeno and to Acacius Prelate of Constantinople wherein he termed Petrus an Adulterer affirming that
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 â—arriages 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
†Or Substance * Or Subsistencies a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is our Lord Jesus Christ c. The Tellerian M. S. has it written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 †Or Are of * Or a certain or some one man ‖ Or Received * Or Made up b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 conâ—â—ndimus We confound not the Unity I do not wonder at Musculus who in this Edict of Justinus always renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unition or adunation Vales. * Or Shall not †Or So as we are ‖ Sublimity or Eminency * Or Being both at the same time †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus 't is truer written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But I had rather read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being understood as if the difference of the two Natures in Christ were in the understanding only and did not really exist Vales. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Form fashion state d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I am of the same mind with the Learned who have long since mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the c. Although Nicephorus has retained the vulgar reading Vales. †Sent forth f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. ‖ Scheme or State * Or Antioch †Or Blasphemy against himself a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 't was said that Justinus was angry with him because he refused to give him money when
the Church of Rome falls into Heresie 80. 1. 84. 2. Florus Procurator of Judaea 30. 2. Florus Dux and Prefect of Alexandria 426. 2. Fravita is ordained Acacius's successour in the See of Constantinople 461. 2. Fravitus a Goth a person of great valour 357. 1. Fritigernes Leader of the Goths 326. 1. Frumentius is created the first Bishop of the Indians 232. 1. 2. G. GAïnas General of the Souldiers 356. 1. endeavours to turn Tyrant ibid. He is declared a publick enemy 356. 2. Galates Son to Valens Augustus 322. 1. Galilaeans their Sect. 8. 1. Galla the wife of Theodosius 325. 2. the mother of Placidia ibid. Gallus is created Caesar. 265. 2. He is slain 270. 1. Geiorae or Geörae whom the Jews called by that name 10. 1. Gelimeres King of the Vandals is taken by Belisarius 485. 2. lying prostrate before Justinian sitting in his Throne in the Cirque what he said ibid. Gennadius succeeds Anatolius in the Constantinopolitan See 433. 1. Georgius made Presbyter of Alexandria by Alexander 603. 1. Georgius is made Bishop of Alexandria 251. 1. His cruelty 264. 2 c. He is killed 288. 1. Georgius Bishop of Laodicea wrote a Commendation of Eusebius Emisenus 235. 1. 248. 2. Germanicus a Martyr at Smyrna 56. 2. Germanio Bishop of Jerusalem 96. 1. Germinius Bishop of Sirmium 272. 1 2. 273. 2. Gladiators their Shows forbid by Constantine 614. 1. Glycerius after Olybrius is made Emperour of Rome 436. 1. He is ordained Bishop of Salonae ibid. Golanduch an holy woman 523. 1. Gordius Bishop of Jerusalem 96. 1. Gorgonius of the Bed-chamber to the Emperour 139. 2. He is crowned with Martyrdom 142. 2. Gortheus Founder of the Sect of the Gortheans 63. 2. Gospel according to the Hebrews 43. 1. 44. 1. 50. 2. 63. 2. Gospel Syriack 63. 2. Gospel termed Diatessarâ—n made up of the four Evangelists 67. 2. Goths divided into two parties 326. 1. Why they became Arians ibid. Gratian is proclaimed Emperour 310. 1. His Law against the Photinians Eunomians and Manichaeans 330. 1. Grecian Learning was not forbidden to the Christians either by Christ or his Apostles 296. 2. the Advantage and usefulness thereof ibid. and 297. 1. Gregorius Thaumaturgus disciple to Origen 106. 1. His Oration in praise of Origen 322. 2. Gregorius Bishop of Alexandria 248. 2. 250. 1. Gregorius Bishop of Nazianzum 3â—0 1. 321. 2. He is made Bishop of Constantinople 322. â— 330. 2. His Oration against the Gentiles 301. 1. Gregorius Nyssenus Brother to Baâ—il the Great 322. 2. Gregorius from being a Monk is ordained Bishop of Antioch 503. 1. His Character 503. 2. He is accused for having been present at the sacrifices to Daemons 510. 1. He is accused a second time of Incest and because he had burnt the Annona 518. 1. He is acquitted in a Synod at Constantinople ibid. His Speech to the Roman Souldiers who had made a Mutiny 520. 1 c. He reconciles the Roman Souldiers to the Emperour and to their Commander 521. 1. and frees them from the rash Oath they had taken ibid. Gregorius is ordained Bishop of Rome after Pelagius 525. 2. H. HAdrian the Emperour his Rescript to Minucius Fundanus in favour of the Christians 53. 2. Hegesippus when he flourished 53. 1. His Books 63. 1 2. Helcesaïts Hereticks 108. 1. Helena Queen of the Adiabeni furnishes the Jews with Corn. 21. 1. Her Sepulchre near Jerusalem ibid. Helena a whore Simon Magus's Companion 21. 2. Helena Augusta Mother to Constantine goes to Bethlehem to pray 591. 1. comes to Jerusalem 229. 1. builds two Churches there 591. 2. Her piety and bountifulness 592. 1. She finds the Sepulchre and Cross of our Lord. 229. 2. 230. 1. She builds three Churches in honour of Our Lord. 230. 1. Her death and burial 592. 2 c. 230. 2. Drepanum is from her termed Helenopolis 229. 1. Helenus Bishop of Tarsus 118. 1. Helius succeeds Salustius in the Bishoprick of Jerusalem 495. 1. Helion is sent Embassadour to the Persians 379. 1. He is sent into Italy 382. 1. Heliodorus Bishop of Laodicea in Syria 118. 1. Heliodorus Bishop of Trica in Thessalia 347. 2. Heliopolites their Law 231. 1. Helladius and Ammonius Alexandrians Grammarians 339. 1 2. Helladius Bishop of Caesarea in Cappadocia 333. 2. Hemerobaptists an Heresie amongst the Jews 63. 2. Heraclas Origen's disciple 92. 2. Origen chuses him his Assistant and Companion in teaching 96. 1. He studied Philosophy and Grecian Learning ibid. and 101. 2. Heraclas a Presbyter wore a Philosophick Pallium 101. 2. He is made Bishop of Alexandria 105. 2. His Fame 106. 2. His Rule about receiving Hereticks 119. 2. Heraclea a City of Syria formerly called Gagalice 505. 2. Heraclides Origen's disciple a Martyr 93. 2. Heraclides Deacon to John Chrysostome is preferred to the Bishoprick of Ephesus 361. 1. Heraclitus wrote Comments on the Apostle 89. 2. Heraclius Bishop of Jerusalem 284. 1. Heraïs a Catechumen she was a Martyr 93. 2. Herennius Bishop of Jerusalem 284. 1. Hereticks were not so bold as to broach their Errours till after the death of the Apostles 46. 2. they are divided into manifold kinds of Errours 53. 1. The Sects of Hereticks destroy one another ibid. Their Converse is to be avoided 56. 1. Hereticks have corrupted the Books of Sacred Scripture 90. 2. Their Books must be read with Caution 119. 1. Hermas's Book called Pastor 31. 2. 43. 1. 77. 2. Hermogenes Master of the Milice is slain at Constantinople 250. 2. Hermon Bishop of Jerusalem 138. 2. Hermogenes an Heretick 65. 1. Hermophilus an Heretick mended the Books of Sacred Scripture 90. 2. Herod the Great no Jew but a Forreigner 8. 1. by Father's side an Idumaean by his Mother's an Arabian 8. 2. made King of the Jews by the Roman Senate and Augustus ibid. and 10. 1. burnt the Jews Genealogies and why ibid. slays the infants of Bethlehem 10. 2. His disease described 11. 1. His Largess to his Souldiers 11. 2. orders his Sister Salome to kill the chief of the Jews whom he had imprisoned at his death ibid. puts three of his own Sons to death ibid. Resolves to kill himself ibid. His death ibid. Herod Junior Son to Herod the Great kills John the Baptist. 13. 1. He and his Wife Herodias are banisht by Caius 17. 2. He was present at Our Saviour's Passion ibid. Herod Eirenarch of Smyrna Son to Nicetes 57. 2. Herodian a Writer of Roman History 513. 2. Heron Origen's disciple a Martyr 93. 2. Heron and Isidorus Egyptian Martyrs 111. 1. Heros Bishop of Antioch 48. 1. Hesychius Pachumius and Theodorus Bishops and Martyrs 148. 1. Hierapolis the Metropolis of the Province Euphratensis 523. 1. Hieroglyphick Letters found in Serapis's Temple 339. 2. Hierophilus Bishop of Plotinopolis 389. 1. Hilarius Bishop of Jerusalem 284. 1. Hilarius Bishop of Poictiers 293. 2. Hippolitus 2 Bishop 102. 2. His Books 103. 1. Holy Ghost See Spirit Homonoea or Concordia the name of a Church at Constantinople
435. 1. Honoratus Praefect of Constantinople 281. 1. Honorius is proclaimed Augustus 350. 2. Hormisda Son to Chosroes succeeds his Father in the Kingdom 509. 1. The Persians headed by Varamus conspire against him 522. 2. Hosius Bishop of Corduba 195. 1. 214. 1. 266. 1. 269. â— 2. was present at the Nicene Council 578. 1. Hunericus or Onorichus King of the Vandals persecutes the Catholicks in Africk 460. 1. 483. 2. Hunni destroy Armenia 352. 1. Hunni heretofore called Massagetae 449. 1. Hyginus Bishop of Rome 54. 1. the ninth successour of the Apostles ibid. Hymenaeus Bishop of Jerusalem 125. 1. 133. 1. Hypatia a Philosopheress 376. 1. She is barbarously murdered 376. 2. Hypatianus Bishop of Heraclea 266. 1. Hyperechius a Bishop 311. 2. Hypostasis and Ousia how they may be spoken concerning God 390. 2 c. Hyrcanus Prince of the Jews taken by the Parthians 8. 2. I. JAmes the Brother of Our Lord one of the 70 disciples 13. 2. 16. 1. is created Bishop of Jerusalem 16. 1. surnamed James the Just. ibid. also surnamed Oblias 27. 2. His Martyrdom ibid. His Catholick Epistle 29. 1. His Chair kept with great care 126. 2. Iberians converted to the Christian faith when and how 232. 2. Jerusalem-Church was termed a Virgin 63. 2. Jerusalem its last Siege and Famine described 32 c. Jews first under Judges after that under Kings after the Captivity they were an Aristocracy with an Oligarchy at length became Tributaries to Rome 8. 2. They had the names of their Ancestours written out in ancient Rolls 10. 1. They had a sacred Treasury called Corban 19. 1. Their Seaven Sects 63. 2. the destruction of the Jews under Vespasian 35. 1. They endeavour to rebuild their Temple 298. 2. Hadrian forbids them to enter Jerusalem 52. 1. Ignatius the second Bishop of Antioch after Saint Peter 40 1. 47. 1. His Epistles are reckoned up 47. 2. He suffered Martyrdom at Rome ibid. By Theodosius Junior's order his Reliques are removed into the City Antioch 413. 2. Illus and Leontius rebell against Zeno. 464. 1. Index of the Books of the Old Testament 66. 2. 164. 1 2. Indians converted to the faith of Christ when and how 231. 2. Immestar a place in Syria 377. 1. Innocentius Bishop of Rome 373. 2. Johannes or John two of them lived at the same time in Asia 49. 1 2. John the Apostle Preach'd in Asia 30. 1. dyed at Ephesus ibid. was banished into the Island Patmos 39. 1. returned from thence after Domitian's death and governed the Churches of Asia 40. 1 2. for what reason he wrote his Gospel 42. 1 2. 105. 1. He wore a plate of Gold 87. 1. Johannes a Reader is beheaded for the faith of Christ. 170. 1. His wonderful memory ibid. Johannes a Presbyter of the Church of Antioch 352. 1. is ordained Bishop of Constantinople 353. 1. His descent and education ibid. and 353. 2. His course of Life and disposition 354. 2. He was wont to Preach sitting in the Pulpit 355. 2. His death 367. 1. Johannes is ordained Bishop of Jerusalem 338. 2. Johannes Bishop of Proconnesus 389. 1. Johannes the Chief of the Notaries sets up for a Tyrant 381. â— John the Apostle's Church seaven miles from Constantinople 356. 2. John Chrysostoms Opinion concerning the Admission of Penitents 367. 2. Johannitae so they were called who took John Chrysostom's part 366. 2. at length they were re-united to the Church by Proclus 393. 1. Johannes Bishop of Antioch 387. 1. 403. 2. coming to the Council the fifth day after Nestorius's Condemnation assembles a Synod and deposes Cyrillus 404. 2. is reconciled to Cyrillus 405. 1. Johannes the Rhetorician an Historian 413. 2. 434. 1. 464. 2. closed his History under Justinus Senior 479. 2. Johannes from being Steward is ordained Bishop of Alexandria 455. 1. is ejected by Zeno Augustus's order ibid. flyes to Rome to Pope Simplicius 456. 2. Johannes after Athanasius is ordained Bishop of Alexandria 462. 2. Johannes Bishop of Paltum a Defender of the Chalcedon Synod is banished 467. 1. Johannes Scytha aud Johannes Gibbus Masters of the Milice vanquish the Isauri 469. 2. Johannes the Chuzibite a Monk in Palestine 480. 2. Johannes Scholasticus Eutychius being ejected is ordained Bishop of Constantinople 497. 2. Johannes Bishop of Jerusalem 526. 1. Johannes called Catelinus successour to Vigilius in the Bishoprick of Rome 497. 2. Johannes ordained Apollinaris's successour in the See of Alexandria 509. 2. Johannes succeeds Macarius in the See of Jerusalem ibid. Josephus the Historiographer 36. 2. His Books 37. 1 2. Joseph Bishop of Jerusalem 51. 2. Jovianus is chosen Emperour 299. 2. makes a peace with the Persians 300. 1. dyes 304. 2. Irenaeus a Presbyter of Lyons 75. 1. is made a Bishop 76. 1. His Books 84. 2. 89. 1. when a youth he was an Hearer of Polycarp at Smyrna 85. 1. He writes to Pope Victor 87. 2. 345. 1. Irenaeus a Grammarian Wrote a Lexicon 291. 2. Irenaeus of Tyre and Aquilinus of Biblus Bishops are deposed in the second Ephesine Synod 409. 1. Irenaeus Comes of the East under Justinus Senior 479. 1. Irenius Bishop of Gaza 304. 2. Isacoces Bishop of Armenia the Great 304. 1. Isaurica Donatives which the Emperour gave yearly to the Isaurians 470. 1. Ischyras assumes to himself the Office of a Presbyter 238. 2. is made a Bishop by the Arians 257. 1. Ischyrion is killed for the faith of Christ. 111. 2. Isdigerdes King of the Persians 373. 1. Father to Vararanes 415. 2. Isidorus a Presbyter of Alexandria 353. 1. hated by Theophilus and why 359. 2. Isidorus Pelusiota 413. 1. Ision a Meletian â—38 1. Judas of Galile or Gaulanites 8. 1. Jude one of the Brethren of Christ. 39. 2. Judas Bishop of Jerusalem 51. 2. Judas an Ecclesiastick Writer 94. 2. Julianus Bishop of Alexandria 78. 2. Julianus Bishop of Apamia 82. 1. Julianus a Martyr at Alexandria under Decius 110. 2. Julianus a Martyr with Pamphilus 168. 2. Julianus created Caesar. 270. 1. He is Saluted Augustus 286. 2. 284. 2. His Education 286. 1. He recites his Orations in the Court 287. 2. wrote against the Christians ibid. His Book entitled The Caesars ibid. persecutes the Christians 295. 1. His Misopogon or Antiochicus 298. 1. His Book concerning the Cynick Philosophy 301. 2. He is slain 299. 2. Julianus Bishop of Lebedus 438. 1. Julianus Bishop of Bostri refuses subscribing to Severus's Synodick Letters 469. 1. Julius Caesar takes five hundred Cities 473. 1. Julius Bishop of Rome wrote a Letter to the Easterns 253. 2. His Letter to the Alexandrians 260. 2. c. Sate Bishop fifteen years 270. 2. Justina Augusta Mother to Valentinian Junior favours the Arians 337. 1. Justinianus Sister's son to Justinus is by him proclaimed Augustus 481. 2. a defender of the Chalcedon Synod ibid. His wife Theodora is an Enemy to that Synod ibid. His Constitution wherein he Anathematizes Anthimus and Severus and their Associates 483. 1. destroys the
saying Demetrius pronounc't the sentence of Excommunication against Origen a year before he left Alexandria which we have evidently refuted For since Origen kept his Office of Catechist till such time as he resigned it to Heraclas at his departure 't is plain he departed before the sentence of Excommunication was pronounc't against him Moreover when Origen understood he was Excommunicated by Demetrius in the Synod of the Bishops he wrote a letter to his friends at Alexandria in which he inveighs against Demetrius and the rest of the Bishops Jerom in B. 2. Advers Rufin quotes part of this Letter Further Origen had once before retired to Caesarea in the times of Antoninus Caracalla but was in a short time honourably recalled by Demetrius to Alexandria as was before related But afterwards when he went into Achaia passing through Caesarea-Palestine he was there ordained Presbyter Vales. b Heraclas as 't is before related Chap. 15. was Origen's Assistant onely but after his departure he was Catechist Vales. * Firmilianus a Christophorson did not at all understand the meaning of this place for he thinks that Ambrosius and Protoctetus were afflicted for the Name of Christ about the end of Maximinus's Reign but Eusebius does not say so he onely means thus much that the Persecution continu'd all Maximinus's Reign but that his days were shortned as the Scripture says of Antichrist Moreover this Persecution begun when Maximin was Emperour after a long continu'd Peace in the Church because of frequent and most dreadfull Earthquakes which the Heathens as they usually did imputed to the Christians Firmilianus in his Epistle to Cyprian attests this See Baronius at the year of Christ 237. Vales. This was the common acclamation at the Election of Bishops of which we have many examples in Philostorgius in his tenth chapter of the 9 th book And in the relation of what things were done at Eradius's Election recorded in Augustine's Epistles these acclamations are read which were then us'd they cry'd out twenty times Dignus justus est he is worthy and just and five times bene meritus bene dignus est he is very deserving he is very worthy Vales. b The Med. Maz. and Fuk. M. SS adde these words had executed that Office for fourty three years but the Kings M. S. and Rufinus own them not Vales. Eusebius means by the Roman Learning the Civil Law which Gregory learn't at the City Berytus at that time when Origen perswaded him to nobler studies as he in his Oration to Origen testifies The same thing also Origen attests in his Epistle to Gregory Chap 13. of his Philocal Vales. a I suppose that these words viz. the Authour of the books entitl'd Cesti ought to be raz'd out for the clause is neither in Rufinus's Version nor in Hieronymus Besides it seems ridiculous when he here speaks of an Ecclesiastick Writer to mention those books first which contain'd nothing else but certain Medicines made up of Herbs Metals Magick figures Charms and the like for as Suidas witnesses these Cesti contain nothing else and have their Title from Venus's Cestus or Girdle because they treat of love affaires Besides this Africanus the Authour of these Cesti seems to be a distinct person from Africanus the Chronologer whom Eusebius mentions for as Suidas says this Authour of the Cesti was a Libyan by birth and was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Scaliger in his Animadversions upon Eusebius calls him Sextus Africanus But perhaps that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Suidas ought to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so he may be call'd Africanus Cestus from the title of his books even as Clemens was call'd Stromateus But this Africanus the Chronologer was born in Palestine says Eusebius's Chronicle and in a town call'd Emmaus and his name was Julius Africanus this Africanus was a Christian but the other was a Heathen as appears by his books There was also another Julius Africanus who wrote a book De Apparatu Bellico which book in the M. S. Copy of the King's Library has the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and under that title it is quoted by Politianus in his Miscellanies The Grecians indeed were proud in prefixing titles before their books they seem therefore to call those books Cesti which were fill'd with knowledge of divers kinds like the Cestus which amongst the Grecians signifies a Girdle wrought of divers colours for that same reason were Clemens's books call'd Stromata Vales. * Book 1. Chap. 7. a Eusebius wrote three most elegant books concerning Pamphilus the Martyr's Life as Hieronymus witnesseth in his 1. Apology against Rufinus where he also quotes a piece of that work out of the third book lie also mentions those books in his Epistle to Marcella 't was in Eusebius's third book De Vitâ Pamphili wherein he wrote a Catalogue of Origen's works Vales. b The Med. and Fuk. M SS read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in one word not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeks call those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were both Martyrs and Priests therfore Pamphilus being a Presbyter and a Martyr may well be stil'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeks in their Menologieâ— have three sorts of Martyrs some they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. great Martyrs some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. holy Martyrs others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Bishops or sometimes Presbyters who suffer'd Martyrdome all the rest they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barely Martyrs there is also another title yet namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this is onely proper to Stephen and Thâ—â—la he being the first of men and she the first of women which were crown'd with Martyrdom Here we may see what decency the Greeks use in comparison of the Latines they give Epitheâ—s to their Saints with which as with titles they are honour'd distinguished from other men Vales. * That is before his incarnation a This Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing else but difference of subsistence which may appear by the words of Gregorius Nyssenus in his book De Differentiâ Subsistentiae Essentiae Beryllus seems to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a person after the manner of his times which confounded these two terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the true signification of them see Socrates's Ecclesiastick History book 3 chap. 7. where these terms are largely discus'd Beryllus erred in that he believed Christ had no proper personality before his incarnation but he was orthodox in that he holds Christ had not a Godhead proper to himself onely the Godhead of the Father residing in him for the Godhead of the Father of the Son and of the Holy Ghost is all one the Glory equal the Majesty coeternal otherwise there would be three Gods not one God therefore if this were Beryllus's opinion he may be excused but he erred in that he asserted the
Son by himself is not properly God but has onely a derivative divinity from the Father For if he asserted that the Son subsisted not personally before his incarnation it follows that he deprived him of his Divinity Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be best explain'd by the words of Nicephorus who says he regain'd him gently and calmly Vales. c Hieronymus in his Catalogue and also in his first Apology against Rufinus says Eusebius wrote six books in defence of Origen Rufinus translated the first of these books and put it out under the name of Pamphilus the Martyr for which he is most severely reprov'd by Hieronymus for that he set forth a book of Eusebius's whom Jerome always calls an Heretick under the name of Pamphilus the Martyr But Râ—â—inus may make answer for himself from these words of Eusebius who says that that Apology was written by both of them Which also Photius confirms with his Testimony Photius's Biblioth Chap. 120. From this book as well as from Eusebius's own words we may gather that Origen had many Enemies and opposers because of the newness of his opinions The chiefest of them was Methodius concerning whom and the reason why he is not mentioned by Eusebius in his History see B. 6. Chap. 24. note c. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here siguâ—fies annumeroâ— I am reckon'd amongst Vales. b This story concerning Philip the Emperour whom Babylas would not admit into the Church being then Bishop is told by the Authour of Chron. Alexand. and also by Chrysostom in his Oration concerning holy Babylas but he does not name the Emperour Vales. Pamphilus the Martyr in his first book of his Apology attests this of him Vales. b There were two Celsus's both Epicurean Philosophers one of them lived in the Reign of Nero the other about the times of Antoninus as Origen writes in his first book against Celsus it was against this latter Celsus that Origen wrote eight most elegant books which are still extant This is the same Celsus to whom Lucian Dedicates his book called Alexander or the false Prophet being intreated by him to write the Life of that Impostor In the end of that book Lucian speaking to him plainly demonstrates him to be an Epicurean In the same place also he seems to mention Celsus's book intitled The True Discourse Vales. c Hieronymus in his 65 th Epistle mentions this Epistle of Origen's to Fabian Vales. a 'T was said before Chap. 33. that Origen was sent for into Arabia by the Bishops to dispute against Beryllus wherefore this was the second time that Origen was called thither to dispute Vales. a Origen wrote three sorts of books upon the Scripture Commentaries Scholia and Homilies His Comments he wrote for the sake of the Learned and his Scholia also but upon those books which did not require long and tedious Comments he made Homilies adapted to the Peoples capacity And this is that which Sedulius aims at in his preface to his Opus Paschale See Hieronymus in his Prefaces to Isaiah and Matthew and also in his Preface to his Comments upon The Epistle to the Galatians where he mentions this threefold work of Origen's onely instead of the word Homilia he uses Tractatus i. e. discourses which is all one for Tractatus in Latine is the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek Concerning this threefold work of Origen Rufinus speaks in his Epistle to Ursacius which he prefixes before his translation of Origen's book upon Numbers Vales. b Theodoret in his second book Fabularum Hareticarum Chap. 7. calls these men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and says they were so call'd from one Elcesaâ— Epiphanius names him Elxaeus a false Prophet who joyn'd himself to the Ebionites and was Authour of a strange uncertain and an unfix'd Opinion concerning Christ which he relates and which little differs from Theodoret's story in the place quoted Hence it appears that this Elxaeus and Elcesai are one and the same man Epiphanius in his Haresi Ossenorum calls him Elxai and says he lived in Trajan's time At first he says he put forth a book full of Divine wisdom and a Prophesying spirit But afterwards he affirmed 't was no sin for a man to sacrifice to Idols in the time of Persecution if so be he do it not with his whole heart The same also Origen here relates of these Elcesaits but Epiphanius more plainly demonstrates this in his Haresi Sampsâ—orum where he says that these Elcesaei which we prov'd were the same as Elcesaits had one Elxaeus or Elxai Authour of their sect Wherefore Scaliger in his Eleâ—chus Chap. 27. err's where he says that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same person with Essaeus and that these Elcesaei or Elcesaits are the same as Essaei then which nothing is more absurd Vales. c The Translatours Rufinus Langus and Christophorson knew not the use and propriety of this Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so misinterpreted it the word signifies no more then qui sapit or sapiens a wise man See that old verse of Heâ—iod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to wise men Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as we before noted the same as nervm a paire of stocks wherein the feet are put but in this place 't is used for Eculeus a Rack for Eusebius in this place means that Origen being put upon the rack patiently sustain'd the threats of fire and other torments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore in this place signifies the same as the Latine word Eculaeus which the word added viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficiently sheweth for as often as this term signifies Stocks or Shackles we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely but when it signifies the Rack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly added as here we find it to be Vales. * That is the Judge was desirous to prolong his life that so he might undergo the more Tortures b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the comfortless or helpless which some Translatours did not understand this transposition in Eusebius is common Eusebius here says nothing of the Aethiopian who was suborn'd against Origen or concerning his denial of the Faith Baronius with good reason thought these things were fabulous But Nemesius in his book De Naturâ Hominis Chap. 30. confirms that Narration of Epiphanius's Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Not by my own counsel not on my own accord But the Fuk. M. S. and Georgius Syncellus's Chronicle read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maz. and Med. M. SS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Med. M. S. begins this Epistle where we have begun it Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken for the Decree of the Persecution and accordingly we have translated the place Vales. c Erumentarii milites were Souldiers sent to seek after offenders and to pick up all rumours and news Constantine put down this sort of Officers