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
giving Life to the living and restoring Life to the dead the true Light enlightning every man that cometh into the world God and the Minister of Good things in regard he is begotten of the Goodness and Power of the Father who hath not divided with him that has imparted the Dignity nor with any other his Fathers Substance or Kingdom But by Generation is made Glorious and the Lord of Glory Who has received Glory from the Father but has not partaken of the Fathers Glory For the Glory of the Almighty is incommunicable as he himself has said I will not give my Glory to another Who has been glorified by the Father before ages Who has been glorified by the Father through ages and throughout the whole rational and created Substance Whom the whole celestial Milice doth guard For he is the Lord and King of Glory as being the Son of God and God the Framer of things immortal and mortal the Framer of Spirits and of all flesh For all things were made by him and without him nothing was made The King and Lord of all Life and breath of those Creatures that were made by him For all things were delivered unto him by the Father according to his holy expression and the Father hath given all things into his hand Obedient to the framing and creating of the things which are Obedient to every Administration Not receiving his being the Son or God from his obedience but in that he is the Son and is the only begotten he is made God Obedient in Works Obedient in Words The Mediatour in Sentences or Decrees The Mediatour in Laws Him we acknowledge to be the Sun of God and the only begotten God Him alone we acknowledge to be like to him that begat him upon account of an eminent similitude and a peculiar conception or signification Not as the Father is to the Father For there are not two Fathers Nor as the Son is to the Son there being not two Sons Nor as the Unbegotten to the Unbegotten For there is one only Unbegotten to wit the Omnipotent and one only begotten Son But he is like as the Son to the Father in regard he is the Image and Seal of every operation and power of the Almighty the Seal of all the Works Words and Councels of the Father Him we acknowledge to be one of those who covered the earth with a deluge of waters Who burnt the Sodomites with fire Who inflicted punishment on the Egyptians Who made Laws according to the Commandment of the Eternal God Who in the times of the Prophets converst with the Ancients Who called those that refused to obey Who has received all power of Judging For the Father judgeth no man but hath given all judgment to the Son Who in the last days was made flesh made of a woman Made man in order to the deliverance and Salvation of us men Who assumed man or humanity consisting of a Soul and Body Who by his tongue and mouth Preached peace to those that were near and such as were remote Who was made obedient unto the Cross and unto death And who saw not corruption but rose again the third day And after his Resurrection he compendiously expounded the mystery to his disciples He sits on the right hand of the Father and shall come to judge the quick and dead After this person We Believe in the Paraclete the Spirit of Truth The Teacher of Piety Made by the Only begotten to whom he was once subject Who is not to be reckoned after the Father nor together with the Father For there is one only Father who is God over all Nor is he to be equalled with the Son For he is the Only begotten and has no Brother begotten at the same time with him Nor yet is he to be compared with any other thing For he has transcended all other things that have been made by the Son in Generation Nature Glory and Knowledge In regard he is the first and best the greatest and most beautifull work of the Only begotten Who also himself being one and the first and the Only and the most eminent of all the Sons composures by reason of his substance and natural Dignity does perfect every operation and Doctrine according to the Sons arbitrement by whom he is sent and of whom he receives And he makes a relation to those that are instructed teaching the Truth sanctifying the Saints leading them who come to the Sacrament dividing to the Spirit all his free gifts who gives grace And he cooperates with the faithfull in order to their understanding and contemplation of the things commanded Who groans with them that pray is the Guide to what is profitable gives strength in order to Piety enlightens Souls with the light of knowledge purges the thoughts chases away devills cures the sick heals the diseased brings back the wanderers into the way comforts the afflicted erects those that stumble and fall refreshes those that labour encourages with shouts those that strive emboldens those that are fearfull is the Guardian and Overseer of all men takes all imaginable care and makes provision for the promotion or access of the well minded and for the preservation of the more faithfull Further We Believe in that Resurrection which shall be effected by our Saviour to wit of those very Bodies which have been dissolved together with their proper members and particles when nothing shall be wanting or changed of those things which composed every mans body in this present life Moreover We Believe the Judgment which shall be after this of those things which have been ill-thought or acted and likewise of all the works words actions practises conceptions of the mind and thoughts which have hapned in this present life so that nothing at all whether of the greatest matters or of the least shall be concealed nothing of those things which have been legally done or unjustly perpetrated shall be neglected or overlookt but a proportionate and just sentence shall be given or measured out And those that have continued impious and sinners to the end of their lives shall be sent away to an endless punishment But such as have led Holy and righteous lives shall be taken up to an eternall life These are our Sentiments which we have learned from the Saints and thus we think and believe We have omitted nothing of what we have learned on account of shame or out of fear Nor have we by reason of turpitude or contentiousness made any additions thereto or perverted any thing therein Neither are we conscious to our selves of any such falsity or detestable impiety as is framed against us by those Sycophants or slanderers Whose damnation is just That this is the confession of Faith which was delivered by Eunomius to Theodosius in the month June on the second Consulate of Merobaudes which he bore which Saturninus is evident from these words which occur at the beginning of this confession to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
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
own Father who was Bishop of Caesarea in Cappadocia in regard he wore a garment misbecoming the Sacerdotal function You are to know that in Eustathius's room Meletius was constituted Bishop concerning whom we will speak hereafter But Eustathius was afterwards condemned in a Synod convened upon his account at Gangra a City of Paphlagonia because after his deposition in the Synod at Caesarea he had done many things repugnant to the Ecclesiastick Laws For he had forbidden marriage and maintained that meats were to be abstained from and upon this account he separated many who had contracted marriages from their wives and perswaded those who had an aversion for the Churches to communicate at home He also enticed away servants from their Masters by a pretext of piety He himself wore the habit of a Philosopher and caused his followers to make use of a new and unusual garb and gave order that women should be shorn He asserted that set Fasts were to be avoided but maintained Fasting on Sundays He forbad Prayers to be made in the houses of those who were married and taught that the blessing and communion of a Presbyter who had a wife whom he had lawfully married during his being a Laick ought to be declined as a thing most detestable Upon his doing and teaching these and several other such like things as these a Synod as I have said convened at Gangra in Paphlagonia deposed him and Anathematized his opinions These things were done afterwards But Macedonius being then ejected Eudoxius despising the See of Antioch is constituted Bishop of Constantinople being consecrated by the Acacians Who forgot themselves in that they Decree'd what was contradictory to their former determinations For they who had deposed Dracontius because of his translation from Galatia to Pergamus considered not with themselves that by Ordaining Eudoxius who then made a second remove to another Bishoprick they did what was contrary to their own Sanctions Having done these things they sent the Creed which had been read to Ariminum together with its Supplement corrected by them and gave order that such as would not subscribe it should be banished according to the Emperours Edict Lastly They made known what they had done both to others in the East who entertained the same sentiments with them and also to Patrophilus Bishop of Scythopolis For he went from Seleucia forthwith to his own City Further Eudoxius having been constituted Bishop of the Great City the Great Church named Sophia was at that time consecrated in Constantius's Tenth and Julianus Caesar's third consulate on the fifteenth of the month February As soon as Eudoxius was seated in that See he was the first that uttered this sentence which is still in every bodies mouth saying The Father is Irreligious the Son is Religious When a tumult and a disturbance arose thereupon Be not troubled said he at what has been spoken by me for the Father is irreligious because he worships no person but the Son is religious because he worships the Father When Eudoxius had spoken these words the tumult was appeased but instead of the disturbance there was a great laughter raised in the Church And this saying of his continues to be a ridicule even to this day Such cavils the Arch-hereticks made use of and busied themselves about such expressions as these rending the Church in sunder thereby This was the conclusion that the Synod had which was convened at Constantinople CHAP. XLIV Concerning Meletius Bishop of Antioch IT now remaines that we speak concerning Meletius For he as we said a little before was made Bishop of Sebastia in Armenia after Eustathius's Deposition He was afterwards translated from Sebastia to Beroea a City of Syria When he had been present at the Synod in Seleucia and Subscribed the Creed published there by Acacius he went directly from thence to Beroea Upon the convention of the Synod at Constantinople when the Antiochians understood that Eudoxius had despised the presidency over their Church and removed to the wealth of the Constantinopolitan See they sent for Meletius from Beroea and install him Bishop over the Church of Antioch At first he superseded making any discourses about points of Faith and delivered moral Doctrine only to his hearers But after his continuance there some time he expounded the Nicene Creed and asserted the Homoöusian opinion Which when the Emperour understood he gave order that he should be banished and caused Euzoïus who had before been deposed together with Arius to be ordained Bishop of Antioch But as many as reserved an affection for Meletius left the Arian congregation and made assemblies apart by themselves although those who originally embraced the Homoöusian opinion would not communicate with them because Meletius had received his Ordination from the suffrages of the Arians and because his followers had been baptized by them After this manner was the Antiochian Church affected towards the other party although they agreed with them in the points of Faith But the Emperour understanding that the Persians were raising another War against the Romans went in great hast to Antioch CHAP. XLV Concerning Macedonius's Heresie BUT Macedonius who had been ejected out of Constantinople being unable to bear his condemnation could by no means endure to be at quiet But joyned himself to those of the other party who had deposed Acacius and his followers at Seleucia He therefore sent an Embassy to Sophronius and Eleusius exhorting them to adhere to that Creed which was at first published at Antioch and afterwards confirmed at Seleucia and that they should give it an adulterate name to wit the Homoiöusian Creed Wherefore many of his acquaintance and friends flock't to him who are now from him called Macedoniani And as many as dissented from the Acacians at the Synod of Seleucia from thence forward manifestly asserted the term Homoiöusios whereas before this they had not openly owned it But there is a report which has been prevalent amongst many men that this term Homoiöusios was not Macedonius's invention but Marathonius's rather whom they had made Bishop of Nicomedia a little before Upon which account they call the followers of this opinion Marathoniani also In like manner Eustathius who had been ejected out of Sebastia for that reason which we have mentioned a little before joyned himself to that party But after Macedonius refused to include the holy Ghost in the Divinity of the Trinity then Eustathius said I cannot assent to the terming of the holy Ghost God nor dare I call him a Creature Upon which account those that embrace the Homoöusian-opinion give these persons the name of Pneumatomachi The reason why these Macedoniani are so numerous in Hellespont I will declare in its due place Now the Acacians used their utmost endeavours that they might be convened again at Antioch in regard they repented their having asserted the Son to be wholly like to the Father On the year
enemies of Truth attempt to reject and abrogate the Preaching thereof by their own Heresies and have coyned vain and new Terms some daring to corrupt the Mystery of our Lords Dispensation which was made upon our account and denying the Term Theotocos which is attributed to the Virgin and others introducing a confusion and mixture foolishly imagining the nature of the flesh and of the Deity to be one and monstrously feigning the Divine Nature of the only begotten to be by confusion passible therefore this present Holy Great and Oecumenicall Synod being desirous to preclude all their ways of fraud invented against the Truth and to vindicate that Doctrine which from the beginning has continued unshaken hath determined that in the first place the Faith of the three hundred and eighteen Holy Fathers ought to remain and be preserved unattempted and inviolate and upon their account who impugne the Holy Spirit this Synod confirms that Doctrine concerning the substance of the Holy Spirit which was afterwards delivered by the hundred and fifty Fathers convened in the Imperiall City Constantinople which Doctrine they promulged to all persons not as if they added any thing which had been wanting before but that they might declare their own Sentiment concerning the Holy Spirit against those who attempted to abrogate and abolish his dominion and power but upon their account who dare corrupt the mysterie of the Oeconomy and do rave so impudently as to assert him who was born of the Holy Virgin Mary to be a meer man this Synod has admitted and approved of the Synodicall Letters of the Blessed Cyrillus who was Pastour of the Church of the Alexandrians which Letters Cyrillus sent to Nestorius and to the Eastern Bishops and they are sufficient both to confute Nestorius's madness and also to explain the salutary Creed in favour to such persons as out of a pious zeal are desirous of attaining a true notion thereof To which Letters in confirmation of such Sentiments as are right and true this Synod has deservedly annext the Epistle of the most Blessed and most Holy Arch-Bishop Leo President of the Great and Elder Rome which he wrote to Arch-Bishop Flavianus of Holy Memory in order to the subversion of Eutyches's madness which Letter agrees with the Confession of Great Peter and is a certain common pillar against those who embrace ill Sentiments For it makes a resistance against them who attempt to divide the Mystery of the Oeconomy into two Sons and it likewise expells those from the convention of sacred persons who audaciously assert the Deity of the Only Begotten to be passible it confutes them also who maintain a Mixture or Confusion in the two Natures of Christ and it expells those who foolishly assert that the form of a servant which Christ took from us men is of a Celestial or of some other substance Lastly it Anathematizes such persons as fabulously prate of two Natures of our Lord before the Union but after the union feign them to have been one Following therefore the steps of the Holy Fathers We confess our Lord Jesus Christ to be one and the same Son and with one consent We do all teach and declare that the same person is perfect in the Deity and that the same person is perfect in the Humanity truly God and truly man that the same person subsists of a rational soul and body that he is Consubstantial to the Father as touching his Deity and that he is of the same substance with us according to his Humanity in all things like unto us sin only excepted that according to his Deity he was begotten of the Father before Ages but that in the last days the same person on our account and for our salvation according to his Humanity was born of Mary the Virgin and Theotocos that one and the same Jesus Christ the Son the Lord the Only Begotten is inconfusedly immutably indivisibly and inseparably manifested in two Natures that the difference of the Natures is in no wise extinguished by the Union but rather that the propriety of each Nature is preserved and meets in one person and in one Hypostasis not as if he were parted and divided into two persons but he is one and the same Only Begotten Son God the Word the Lord Jesus Christ according as the Prophets of old and Christ himself hath taught us concerning himself and according as the Creed of the Fathers hath delivered it to us These things therefore having with all imaginable accuracy and concinnity been constituted by us the Holy and Oecumenical Synod has determined that it shall not be lawfull for any person to produce or write or compose or think or teach others another Faith But whoever shall dare either to compose or to produce or to teach any other Faith or to deliver another Creed to those who have a mind to turn from Gentilism or Judaism or from any other Heresie whatever to the knowledge of the Truth those persons if they be Bishops shall be divested of the Episcopall Dignity if Clergymen they shall be degraded But if they be Monks or Laïcks they shall be Anathematized When therefore this determination had been read the Emperour Marcianus also came to Chalcedon and was present at the Synod and having made a speech to the Bishops he returned Juvenalis also and Maximus on certain conditions determined those differences which were between them about some Provinces and Theodoret and Ibas were restored and some other matters were agitated which as I have said the Reader will find recorded at the end of this Book Lastly it was decreed that the Chair of New Rome in regard it was the next See to the Elder Rome should have precedency before all other Sees CHAP. V. Concerning the Sedition which hapned at Alexandria on account of Proterius's Ordination likewise concerning what hapned at Jerusalem AFter these things Dioscorus was banished to Gangra a City in Paphlagonia and by the common Vote of the Synod Proterius obtaines the Bishoprick of Alexandria After he had taken possession of his own See a great and most insufferable Tumult arose the populace fluctuating and being divided into different opinions For some demanded Dioscorus as it usually happens in such cases Others adhered pertinaciously to Proterius So that thence arose many and those deplorable calamities 'T is certain Priscus the Rhetorician does relate in his History that at that time he came out of the Province of Thebaïs to Alexandria and saw the people making an Attack against the Magistrates And that when the Souldiers would have put a stop to the Tumult the people threw stones at them and made them run that after this the Souldiers took refuge in that which heretofore had been Serapis's Temple where the people besieged them and burnt them alive That the Emperour having notice hereof sent two thousand new raised Souldiers thither who having the
whose minds by an example of good works are raised to a Love and desire of God Now those Authors who have put into writing the lives of men in no wise grave and sober and have Recorded Affairs wholly unusefull for the improvement of manners either out of favour or hatred to some persons or else to make a show of their own Learning with a magnifick furniture of words have otherwise than was fitting enlarged the Relations of most reproachfull Villanies and thereby have rendred themselves the Teachers of vile Actions and such as deserved to be buried in perpetuall oblivion and darkness to those who by Gods favour and impulse have had no hand in mischief But our Style though it is weak and altogether unfit for the greatness and significancy of what we are to set forth seems nevertheless to be polish't and illustrated even by the bare Relation of good Actions Nor is the commemoration of Works acceptable to God unusefull but it affords a very advantagious Lesson to those who shall have a mind rightly fitted and prepared Not to mention therefore very many of this Thrice blessed person's Imperiall Actions his Battells and Military Engagements his deeds of Valour Victories and Trophies raised against his Enemies and what ever Triumphs he Lead moreover the Constitutions made by him conducive to the utility of every person the Laws also he composed for the profit and advantage of his Subjects and the Government in fine many other of his Labours and Imperial Conflicts which are kept in memory by all persons all these particulars I say I think fit to omit in regard the Scope and Design of the Work under my hand admonishes me to declare and write those matters only which bear a reference to a Pious and Blessed course of life Further whereas even these particulars are almost infinite out of those matters which have come to my knowledge I will choose such passages only as are most sutable and seasonable and worthiest of being consigned to the Memory of Posterity and will give a Narrative of them with all possible brevity In regard the time it self doth henceforward allow us this Liberty that we may extoll this Thrice-blessed Emperour with all manner of Commendatory Expressions For a power of doing this was not permitted before now because it has been advised that we should not pronounce any person blessed before his Death by reason of the uncertain Turns and Changes of Life Wherefore I call God to be my Assistant and his Celestiall Word to cooperate with and inspire me and taking my beginning from this Emperour 's tender years I will enter upon my Relation in this manner CHAP. XII That Constantine like Moses was educated in the Houses of Tyrants ANcient History relates that a Cruell Brood of Tyrants did heretofore oppress the people of the Hebrews but that God shewing himself propitious to the oppressed made provision that the Prophet Moses who at that time was but an infant should be educated in the very Houses and Bosomes of the Tyrants and should be instructed in all the wisdom amongst them But afterwards when in process of time he arrived at Man's Estate and Divine Justice the usuall Defender of the injured had taken a resolution to prosecute the Oppressours then this Prophet of God departed out of the Tyrants Houses and exhibited himself a Minister of the Divine Will He abominated as well in reality as words the Tyrants by whom he had been educated but those who in very deed were his own Brethren and Relatives he declared to be his Friends and Familiars After this God constituted him the Leader of that whole Nation and freed the Hebrews indeed from that Servitude they were opprest with by their Enemies but by his means was revenged on that Tyrannick Brood by inflicting on them punishments sent from Heaven This Ancient Story I say which hath been delivered to many persons under the notion of a Fable has filled the ears of all Mortalls But now the same God who is also our God hath granted us a power of viewing with our own eyes such Miracles as far surpass all Fables which manner of Sight is accounted by those who of late have beheld iâ— to be truer than all sorts of Report or Hear-say For the Tyrants in our Age resolving upon waging a War against the supream God have sorely oppressed his Church But Constantine a person that not long after became the Tyrant slayer whilst he was a child youthfull and beautified with the Juvenile Down upon his Chin was in the midst of them like that Servant of God Moses and made his Residence within the very Houses of the Tyrants Nevertheless though very young he communicated not with the impious in the same Moralls and way of living For at that very Age a good disposition improved by the Divine Spirit incited him to a Life that was pious and highly acceptable to God Moreover a studious Emulation of his Father added strength thereto and invited the Son to an imitation of Virtues and good Actions For he had for his Father Constantius whose Memory 't is fit we should at this opportunity give a Resurrection to the Noblest of the Emperours in our Age. Concerning whom 't is necessary to relate some passages briefly which bear a reference to the commendation of his Son CHAP. XIII Concerning his Father Constantius who refused to persecute the Christians in such manner as Diocletianus Maximianus and Maxentius did WHilst the Roman Empire was Governed by Four Augusti He was the only person who embraced a course of Life different from his Colleagues and entred into a friendship with the supream God For they by a Siege as 't were ruined the Churches of God and demolished them to the ground and utterly destroyed the Oratories to their very foundations But he kept his hands undefiled and clean from their nefarious impiety nor would he in any wise render himself like to them They defiled the Provinces Subject to them with the intestine Murders of men and women who were worshippers of God He preserved his own mind from being polluted with such detestable wickedness They by a confusion of the mischiefs of a detestable Idolatry in the first place enslaved themselves and then all their Subjects in the frauds and errours of most impious Daemons He being the Authour and Preserver of a most profound Peace within the Limits of his own Empire permitted his Subjects to prosecute their Worship and Service to God without any the least trouble or molestation Lastly they imposed the heaviest sorts of exactions upon all men and thereby made Life comfortless to them and far more unpleasant than any sort of Death But Constantius was the only person who rendred his Government inoffensive calm and easie to his Subjects and gave them an assistance from himself in nothing inferiour to a paternall care and sollicitude Further because
of Gangra in the reign of Constantine the Great But he is confuted both by Socrates and Sozomen For Socrates makes that Synod to be later than the Seleucian and Constantinopolitan Synod But Sozomen places it after Eustathius's deposition which was done by Eusebius Bishop of Constantinople Now Eusebius thrust himself into the Constantinopolitan See in Constantius's reign as 't is agree'd amongst all men Lastly Basilius in his seventy fourth Epistle which he wrote to the Western Bishops against Eustathius Bishop of Sebastia makes no mention of the Council of Gangra Whence 't is manifest that at such time as Basilius wrote that Epistle which he did in Vatenâ—'s reign the Council of Gangra wherein Eustathius was condemned had not been held Some one will peradventure say which is objected by Baronius that that Eustathius condemned in the Synod of Gangra was a different person from Eustathius of Sebastia But this is gratis dictum noâ— is it founded on the authority of any Authour Vales. d I have rendered this place so as to refer these words to Ariminum to these they sent which Version of ours is confirmed by Athanasius in his book de Synodis pag. 905 his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Having written these things in Isauria they departed to Constantinople and repenting as it were of what they had done according to their usual manner they altered their Draught and when they had added some words to wit that the term subsistence should not be used in relation to the Father and the Son and the holy Ghost they sent this form of the Creed to thâ—se at Ariminum c. Which passage in Athanasius Socrates does seem to transcribe here Epiphanius Scholasticus and Christophorson have rendred this place to this effect Having done this they sent the Creed read at Ariminum together with its supplement c. Vales. * Constantinople e I perfected and mended this place from the Florentine and Sfortian Copies Concerning the Consecration of this Church it is thus recorded in Idarius's Fasti Constantio decimo c. In Constantius's Tenth and Julianus's third Consulate the Great Church at Constantinople was consecrated on the fifteenth of the Kalends of March. Cedrenus in his Chronicon says this was the second Consecration of this Church For it was first consecrated says he by Eusebius Bishop of Constantinople But being afterwards ruined it was re-edified by Constantius Augustus and consecrated by Eudoxius See the Chronicon Alexandrinum where many passages in no wise trivial occur concerning this Consecration Vales. a I can scarce believe that Meletius was translated from Sebastia in Armenia to the Episcopate of Beroea For Sozomen and Theodoret and before them Jerome do affirm that he was translated from Sebastia in Armenia to the See of Antioch making no mention of his being Bishop of Beroea Theodoret says only thus much that upon Meletius's being promoted to the Bishoprick of Sebastia perceiving a contumacy in those under his charge he retired from thence to some other place Then therefore he went to Beroea as I conjecture but he presided not over the City of Beroea This mistake of Socrates's was perceived by Baronius at the year of Christ 360. Which he corrects so as to affirm that Meletius was translated from Beroea to Sebastia not from Sebastia to Beroea Which as I suppose is not true in regard neither Theodoret nor Sozomen have affirmed that concerning Meletius Vales. b This persons name is written sometimes with an e thus Meletius sometimes with an i thus Melitius See Eusebius's Eccles. Hist. book 7. chap. 32. note a pag. 138. a Translatours understood not this place And yet they might have been informed from Harpocration's Lexicon that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term here used does signifie adulterate or counterfeit by a Metaphor taken from money which has a false stamp Socrates therefore calls Homoiöusios For so 't is to be written agreeable to the Florentine and Sfortian Manuscripts and the import of the term is that the Son is of a substance or Essence like to the Father an adulterate name because 't is corrupted and counterfeitly put instead of Homoöusios i. e. that the Son is of the same substance or Essence with the Father which is the name of the true and uncorrupted Creed Further the Acacians rejected as well the term Homoïousios as Homoöusios and retained only Homoâ—os i. e. like the Father and wholly abhorred the term Ousia i. e. Substance Vales. * That is that the Son is of a Substance or Essence like to the Father b This place is corrupted by a transposition of the words which may easily be rectified thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thence forward manifestly asserted the term Homoiousios whereas before this they had not openly owned it Nor do I doubt but Socrates wrote thus Christophorson and Musculus apprehended not the meaning of this place But Epiphanius Scholasticus's rendition of it agrees with our Version only instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as many as the reading in his copy seems to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as many as which displeaseth us not Vales. * That is Adversaries or Opposers of the holy Spirit c In the Allatian Manuscript the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about Hellespont Vales. †That is Like the Father * They termed them Anomoei because of their asserting the Son to be unlike the Father †They had this name in regard they maintained the Son to be made of nothing or of things which are not See Athanasius pag. 906. Edit Paris whence Socrates borrowed these names for these Hereticks * 1 Cor. 11. 12. †Or Fallacy d In the Allatian M. S. he is called Erennius where this whole passage is thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. At Jerusalem Cyrillus having been deposed as has been said Erennius succeeded in that Church after whom Eâ—racius and after him Hilarius But Jerome in his Chronicon calls him Irenius for this is the reading in the most correct copies and in Johannes Miraeus's Edition Maximus Hierosoâ—ymorum Episcopus moritur Post quem Ecclesiam Aâ—iani invadunt id est Cyrillus Eutychius rursum Cyrillus Irenius tertiò Cyrillus Hilaâ—ius quarto Cyrillus id est Maximus Bishop of Jerusalem dies after whom the Aâ—ians invade that Church that is Cyrillus Eutychius Cyrillus the second Irenius Cyrillus the third Hilarius Cyrillus the fourth In Nicephorus Constantinopolitanus's Chronicon he is very corruptly called Arsenius Vales. Maximus Bishop of Jerusalem had at his death ordained Heraclius to be his successour But Acacius Bishop of Caesarea together with some other Arian Bishops slighting his ordination substituted Cyrillus in the room of Maximus being now dead This Cyrillus degraded Heraclius from his Episcopal dignity and reduced him to the degree of a Presbyter as Jerome relates in his Chronicon Vales. a The Arians asserted a tenet neer of kin to this of the Apollinaristae or Apollinariuns 〈◊〉
†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
head but have exhibited many glorious evidences of a vigorous and Juvenile Vertue You to whom God who comprehendeth the whole world hath granted the special prerogative of building and renewing this terrestrial Temple for Christ his only begotten and his first born word and for his holy and sacred Spouse You whom one may term either a new Beseleel the Architect of the holy Tabernacle or another Salomon King of a new and far more excellent Jerusalem or a second Zorobabel in regard You have added a far greater splendour to the Temple of God than it had before Also You the Sheep of Christ's sacred flock the Seat and Mansion of good Doctrines the School of modesty and the Reverend and Religious Auditory of piety We who have long since heard by reading the holy Scriptures the Miraculous works of God and the loving kindness of the Lord declared by his wonders towards mankind may now sing Hymns and Psalms to God being instructed to say O God we have heard with our ears our fathers have told us the work which thou didst in their days in the times of old But now having not barely by hearing and reports only perceived the exalted Arm and celestial right hand of our all good and supream God and King but in reality and as we may say with these very eyes seen the truth and verity of those things which were heretofore recorded we may sing a second triumphant Hymn and breake forth into these express words saying Like as we have heard so have we seen in the city of the Lord of hosts in the city of our God But in what City except in this new built and framed by God Which is the Church of the living God the Pillar and ground of the truth Concerning which another divine Oracle speaketh thus Very excellent things are spoken of thee thou city of God In which Church since God the giver of all good by the Grace of his only begotten Son hath convened us let every one here assembled cry out with a loud voice as it were and say I was glad when they said unto me we will go into the house of the Lord. And again Lord I have loved the beauty of thine house and the place where thine honour dwelleth And not only every particular person but let us all together rejoyce and shout forth praises with one spirit and one mind saying Great is the Lord and highly to be praised in the city of our God even upon his holy hill For he is truly great and his house is great lofty and spacious and more beautiful than the sons of men Great is the Lord who only doth marvellous things Great is he who doth magnificent things and such as are past finding out glorious and stupendious of which there is no number Great is he who altereth times and seasons who deposeth and constituteth Kings who raiseth up the poor from the earth and exalteth the beggar from the dunghil He hath thrust down the mighty from their seats and hath exalted the humble from the earth He hath filled the hungry with good things and hath broken in pieces the armes of the proud Not only amongst the Faithful but amongst the Infidels also he hath confirmed the authority of those relations heretofore recorded of him of old 'T is he who worketh miracles 't is he that doth great things 't is he who is Lord of all he who is the framer of the whole world he who is Almighty All-good he that is the one and only God In obedience to whom let us sing a new song to him who only doth wonderful things for his mercy endureth for eveâ—â— Who smote great Kings and slew mighty Kings for his mercy endureth for ever For the Lord remembred us when we were in a low condition and hath redeemed us from our Enemies And let us never cease thus to praise God the Father of all Also him who is the second Author of all good to us who is our Master in instructing us in the knowledge of God the Teacher of true piety the destroyer of the wicked the slayer of Tyrants the reformer of our lives Jesus our Saviour when we were in despair him let us extol having his name always in our mouth For he alone who is the only and Best Son of the Best and greatest Father in complyance with his Father's love to mankind most willingly cloathed himself with our nature who were buried in Corruption and like a careful Physician who for the healths sake of his Patients looks into the wounds lightly stroketh the sores and from other mens calamities attracteth grievances upon himself he himself hath by himself saved us who were not only diseased and oppressed with foul ulcers and wounds already putrified but also lay amongst the dead from the very Jaws of death For there was no other in heaven that had so much power as inoffensively to minister health to so many it was he only therefore who after he had touched our burdensome corruption he alone who after he had endur'd our labours he alone who after he had taken upon himself the punishment of our impieties raised us when we were not only half dead but lay altogether impure and stincking in the Graves and Sepulchers and both in times past and now through his earnest compassion towards us even beyond our hopes and expectations preserveth us and imparteth to us an exuberancy of his Fathers good things T is he who is the Authour of life the Introducer of light our great Physician King Lord and the Anointed of God But even then when all mankind by the wiles of detestable Devils and the operations of spirits hated by God lay buried in an obscure night and thick darkness he only by his appearance with the rayes of his light dissolv'd the manifold chains of our sins like melting wax And now when by reason of his so great love and beneficence towards us the envious Devil Enemy to all that is good and the favourer of evil was in a manner burst with grief and marshalled all his fatal forces against us and when at first having like a mad Dog who with his teeth gnaws the stones that were thrown at him spending the fury he was put into against those that provoked him upon the liveless things thrown at him turn'd his beastly rage upon the stones of the Oratories and upon the sensless piles of the buildings he thought with himself that he had procur'd the utter desolation of the Churches also when afterwards he sent forth terrible hissings and his serpentine expressions one while by the menaces of impious Tyrants at another time by the blasphemous Decrees of profane Presidents and moreover belched forth the virulency of his death and with his venemous and deadly potions poisoned those souls that were captivated by him and had in a manner destroyed them by the pernicious sacrifices of dead Idols when lastly he
This was the twelfth year after the ruine of Nicomedia Soon after this Earthquake most part of Germa a City in the Hellespont was destroyed by another Earthquake Notwithstanding these accidents hapned yet neither was Eudoxius Bishop of the Arians nor the Emperour Valens put into any fear For they desisted not from persecuting those who dissented in opinâ—on from them Moreover these Earthquakes seemed to denote the disturbance of the Churches Wherefore many of the Sacerdotal Order as I have said were banished Only Basilius and Gregorius by a certain dispensation of divine providence suffered not banishment by reason of their eminent piety The first of these persons was Bishop of Caesarea in Cappadocia and the second presided over Nazianzum a small City near Caesarea But we shall mention Basilius and Gregorius in the procedure of our History CHAP. XII That those who embraced Macedonius's Opinion being reduced into streights by reason of the Emperours violence towards them sent an Embassage to Liberius Bishop of Rome and subscribed to the Homoöusian Creed WHen those who embraced the Homoöusian opinion had at that time been sorely disquieted and put to flight the Persecutors renewed their rage against the Macedonians Who being reduced to great streights by fear rather then force sent Embassies to one another throughout every City signifying that they must of necessity fly both to the Emperours Brother Valentinianus and also to Liberius Bishop of Rome and that 't was more eligible for them to embrace their Faith than to communicate with Eudoxius's party They sent therefore Eustathius Bishop of Sebastia who had been many times deposed Silvanus of Tarsus in Cilicia and Theophilus of Castabali which is also a City of Cilicia and gave them order that they should not dissent from Liberius concerning the Faith but should enter into communion with the Roman Church and confirm the Homoöusian Creed These persons carrying along with them their Letters who had dissented from Acacius at Seleucia arrived at Old Rome They could not go to the Emperour Valentinian himself for he was engaged in a War with the Sarmatae in the Gallia's But they delivered their Letters to Liberius He at first wholly refused to admit them for he said that they were of the Arian Faction and could in no wise be received into communion by the Church in regard they had rejected the Nicene Creed They made answer that by a retractation they had acknowledged the Truth that they had long since renounced the Anomoïan Creed and had professed that the Son was every way like to the Father and that the term Homoios differed not in its import from Homoöusios Having said thus much Liberius required of them a profession of their opinion in writing They presented him a Libel wherein were inserted the Contents of the Nicene Creed I have not here inserted the Letters written from Smyrna in Asia and from Pisidia Isauria Pamphilia and Lycia in which places they had held Synods because of their length But the Libel which the Embassadours sent with Eustathius delivered to Liberius runs thus TO OUR LORD BROTHER AND FELLOW MINISTER LIBERIUS EUSTATHIUS THEOPHILUS AND SILVANUS GREETING IN THE LORD By reason of the mad opinions of Hereticks who desist not from giving cause of offence to the Catholick Churches upon this account we say we desirous to deprive them of all opportunity of giving offence do approve of and assent to the Synod of Orthodox Bishops which has been convened at Lampsacus Smyrna and at several other places from which Synod We being employed as Legates do bring a Letter to your Benignity and to all the Italian and Western Bishops to hold and keep the Catholick Faith which having been established in the holy Nicene Synod in the Reign of Constantine of Blessed Memory by three hundred and eighteen Bishops hath hitherto always continued intire and unshaken in which Creed the term Homoousios is holily and piously made use of in opposition to Arius's perverse doctrine in like manner We also together with the foresaid persons do under our own hands profess that We have held the same Faith and do hold and will keep it to our last breath and We do condemn Arius and his impious doctrine together with his disciples and those that embrace his sentiments as also all the Heresie of Sabellius the Patripassians Marcionistae Photinians Marcelliani and that of Paul of Samosata and the doctrine of these Hereticks and all those who maintain the same Tenets with them in fine all the Heresies that are opposite to the foresaid holy Creed which was piously and Catholickly set forth by the holy Fathers at Nicaea But in a more especial manner we Anathematize that Draught of the Creed recited at the Ariminum Synod as being contrary to the foresaid Creed of the holy Synod convened at Nicaea To which it being brought from Nice a Town of Thracia the Bishops subscribed at Constantinople being over perswaded by fraud and perjury But our Creed and the foresaid persons confession of Faith also from whom we are employed as Legates is this We Believe in one God the Father Almighty the Framer of all things visible and invisible and in one only begotten God the Lord Jesus Christ the Son of God begotten of the Father that is of the substance of the Father God of God Light of Light very God of very God begotten not made of the same substance with the Father by whom all things were made which are in heaven and which are on the earth who for us men and for our salvation descended from heaven became incarnate and was made man and suffered and rose again the third day and ascended into the heavens and shall come to judge the quick and dead And we believe in the holy Spirit But those that affirm there was a time when he was not and that he was not before he was born and that he was made of things which are not or those that assert the Son of God existed of another Hypostasis or Substance or that he is Changeable or mutable these persons the Catholick and Apostolick Church of God does Anathematize I Eustathius Bishop of the City Sebastia I Theophilus and I Silvanus Legates of the Synod of Lampsacus of Smyrna and of other Synods have Voluntarily and willingly written this confession of Faith with our own hands And if any person after the publication of this Creed by Us shall be desirous of bringing any accusation either against Us or those that have sent Us let him come with Your Holiness's Letters before such Orthodox Bishops as Your Sanctity spall approve of and go to Tryal with Us in their presence And if any crimination shall be made out let the Authour thereof be punished Liberius having bound up and secured the Legates by this Libel admitted them to communion and afterwards dismist them with this Letter THE LETTER OF LIBERIUS BISHOP OF ROME TO THE BISHOPS OF THE MACEDONIANI To Our
living and remote from matter Of which number was Symeones the first Inventer of the Station in a pillar whom we have mentioned in the First Book of our History amongst whom also were Baradatus and Jacobus the Syrians CHAP. X. Concerning those things which the Bishops and Symeones the Stylite wrote in answer to the Emperour Leo's Circular Letters IN the first place therefore Leo Bishop of the Elder Rome wrote in defence of the Chalcedon Synod and disallowed of Timotheus's Ordination as having been illegally performed Which Letter of Leo's the Emperour Leo sent to Timotheus Prelate of the Alexandrian Church by Diomedes the Silentiarius who was imployed in carrying the Imperiall Mandates To whom Timotheus returned answer wherein he blamed the Chalcedon Synod and found fault with Leo's Letter The Copies of these Epistles are extant in that Collection of Letters termed the Encyclicae But I have designedly omitted the inserting them because I would not have this present Work swell to a Greatness of bulk The Bishops of other Cities likewise stedfastly adhered to the Sanctions of the Synod at Chalcedon and unanimously condemned Timotheus's Ordination Excepting only Amphilochius Bishop of Side who wrote a Letter to the Emperour wherein he cryed out indeed against Timotheus's Ordination but admitted not of the Synod at Chalcedon Zacharias the Rhetorician has written concerning these very affairs and has inserted this very Letter of Amphilochius's into his History Moreover Symeones of Holy Memory wrote two Letters concerning these matters one to the Emperour Leo another to Basilius Bishop of Antioch Of which two Letters I will insert into this my History that which he wrote to Basilius in regard 't is very short the Contents whereof are these To my most Pious and most Holy Lord the Religious Basilius Arch-Bishop the Sinner and mean Symeones wisheth health in the Lord. It is now My Lord opportune to say Blessed be God who hath not turned away our Prayer nor removed his mercy from us sinners For on receipt of the Letters of Your Dignity I admired the Zeal and Piety of our Emperour most dear to God which he hath shown and now does demonstrate towards the Holy Fathers and their most firm Faith Nor is this Gift from us according as the Holy Apostle saith but from God who through our Prayers hath given Him this propensity and singular earnestness of mind And after some few words Wherefore I my self a mean person and of slender account the untimely birth of the Monks have made known my Sentiment to his Imperial Majesty concerning the Faith of the six hundred and thirty Holy Fathers convened at Chalcedon who do persist in and am grounded upon that Faith which has been revealed by the Holy Spirit For if our Saviour is present amongst two or three who are gathered together in his Name how could it possibly be amongst so many so great and such Holy Fathers that the Holy Spirit should not have been with them from the beginning And after the interposition of some words Wherefore be strong and behave your self valiantly in the defence of true plety in such manner as Jesus the Son of Nave the Servant of the Lord behaved himself in defence of the Israelitish people Give I beseech you my Salutes to all the Pious Clergy under Your Sanctity and to the blessed and most faithfull Laïty CHAP. XI Concerning the Banishment of Timotheus Aelurus and the Ordination of Timotheus Salophaciolus and concerning Gennadius and Acacius Bishops of Constantinople AFter these things Timotheus is condemned to be banished he also as well as Dioscorus being ordered to dwell at Gangra The Alexandrians therefore elect another Timotheus to succeed Proterius in that Bishoprick this Timotheus some persons termed Basilicus others called him Salophaciolus Anatolius dying in this interim Gennadius succeeds in the Chair of the Imperial City Constantinople And after him Acacius who had presided over The Orphans Hospital at the Imperial City CHAP. XII Concerning the Earthquake which hapned at Antioch Three hundred fourty and seven years after that which had hapned in the times of Trajane FUrther on the second year of Leo's Empire there hapned a great and vehement motion and shaking of the earth at Antioch some Facts perpetrated with the utmost rage and fury imaginable and which far exceeded the most superlative Ferity of Beasts having before-hand been committed by the populacy of that City which facts were the prelude as 't were to such mischiefs as these Now this most calamitous accident hapned on the five hundredth and sixth year of Antioch's being entitled to all the priviledges and immunities of a free City about the fourth hour of the night that preceded the fourteenth day of the month Gorpiaeus which month the Romans term September the Lords day approaching on the eleventh partition of the Cycle this is related to have been the sixth Earthquake which shaked Anioch three hundred fourty and seven years having passed from the time that that Earthquake had hapned which came to pass in Trajan's Empire For that Earthquake in Trajan's time hapned on the hundredth fifty ninth year of Antioch's being entitled to the priviledges and Immunities of a free City But this Earthquake in the times of Leo hapned on the five hundredth and sixth year as 't is declared by the most accurate and diligent Writers Further this Earthquake ruined almost all the houses of the New City the Inhabitants whereof were very numerous nor was there any part of it empty or wholly neglected but 't was extraordinary beautified and adorned by the preceding Emperours magnificence who strove to out-doe one another in that thing Likewise the first and second fabrick of the Pallace fell down but the other buildings continued standing together with the adjoyning Bath which having been useless before at such time as this calamitous accident hapned was of necessity made use of for the bathing of the Citizens the other Baths having been ruined Moreover the Porticus's before the Pallace fell down and the Tetrapylum which stood behind them Besides the Towers of the Hippodrome which were near the Gates and some of the Porticus's which led to these Towers fell In the old City the Porticus's and houses were wholly untouch't by the Ruine but some small part of Trajan's Severus's and Adrianus's Baths was shaken and overturned This Earthquake also ruined some parts of the Geitonia of that Region termed the Ostracine together with the Porticus's as likewise that termed the Nymphaeum Every of which particulars Johannes the Rhetorician has related with a singular accuracy This Writer therefore affirms that a thousand Talents of Gold were by the Emperour remitted to the City out of the Tributary Function and that to the Citizens were abated the yearly Tolls paid to the publick Treasury for those houses which had been destroyed by that calamity and moreover
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
as well those out of the Western as the Eastern parts were no more than 170. His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There met therefore both from the East and from the West at the City of Serdica 170 Bishops neither more nor less In the Mogunt Edit after the Canons of the Synod of Serdica there is this note subscripserunt c. i. e. and all the Bishops of divers Provinces and Cities subscribed being in number 121. Vales. e In this place Socrates seems to have been mistaken in referring those things to the Council of Serdica which belong to the Roman Synod For when Julius had invited the Eastern Bishops to a Syond at Rome that Athanasius's case might there be inquired into the Eastern Bishops refused to come thither pretending amongst other reasons the narrowness of the time set as Julius informs us in his Epistle to the said Eastern Bishops recorded by Athanasius pag. 744. Indeed Socrates's following words to wit although there had passed a year and six months after such time as the Synod had been summoned and during which space Athanasius made his abode at Rome c. doe manifestly confirm what I have said For Athanasius invited by Julius's Letters came to Rome where he abode a whole year and six months expecting his adversaries and the Synod which had been summoned at Rome Julius attests this in his forequoted Epistle pag. 748. Vales. f Paulus Bishop of Constantinople was not present at the Synod of Serdica as Theodoret attests book 2 chap. 5. Eccles. Histor. which is also confirmed by the Synodick Epistle of the Eastern Bishops at Serdica which occurs in Hilarius's Fragments at pag. 434. Edit Paris 1631. Vales. g Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having written Letters the reading in the Allat M. S. is truer which is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having inserted in their Letters But what Socrates here says to wit that the Eastern Bishops at Serdica established the opinion of the Anomoiani see the following note in this chapter in their Synodick Epistle is altogether false Their Synodick Epistle is extant in Hilarius's Fragments at pag. 434. Edit Paris 1631 and at the end of it there is a confession of faith added In which confession there is nothing which in the least savours of the Anomians opinion The said Hilarius relating in his book de Synodis the same draught of the Creed published by the Eastern Bishops at Serdica owns it as Catholick and explaines it And Hilarius is so far from believing that they disseminated the Anomians opinion that he affirms them to have obstructed that opinion on every side His words are these Ex omni autem parte c. But on all sides whithersoever sollicitude could turn it self the passage is stopt up by the wit of the Hereticks lest it should be Preacht that there is any diversity or unlikeliness in the Son from the Father Vales. h The Anomoians were such as asserted that the Son had a substance or essence different from or unlike to the Father * That is different or unlike †Co-essential or consubstantial * The Western Bishops †The Eastern Bishops i In the Synodick Epistle of the Council of Sâ—rdica which occurs in Theodoret B. 2. c. 8. Eccles. Hist. there is not the least mention of Paulus Vales. ‖ See Socrates book 1. chap. 36 Eccles. Hist. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to renew the combat with the sentence which c. k These three books the Title whereof is De Ecclesiastica Theologia ad versus Marcellum of Eusebius's are at this day extant There are prefixt before them two books entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Against Marcellus wherein he reproves his designe malice and envy Eusebius attests in the close of his second book against Marcellus that he wrote these books by the order of those Bishops who had condemned Marcellus in the Constantinopolitan Synod Further it is uncertain whether or no Socrates had ever seen those two former books against Marcellus in regard he has made no mention of them Vales. * See Euseb concerning the Life of Constantine book 3. chap. 13 14 Edit Vales. †That is to assert Arius's opinion a Socrates means those Doxologies that occur at the end of Eusebius's Sermons which Eusebius doth always put into this form Glory be to the unborn Father by his only begotten Son c. This may plainly be seen in those Tracts of Eusebius's which Jacobus Sirmondus hath published For example in the end of his first book against Sabellius these are his words Gloria uni non nato Deo c. i. e. Glory be to the one unborn God by the one only begotten God the Son of God in one holy Spirit both now and always and throughout all ages of ages Amen And so concerning the rest Also in the Oration Eusebius made at the Consecration of the Church at Tyre which occurs at the Tenth book of his Eccles. Histor. chap. 4. we meet with the same clause at the close of that Speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. by whom be Glory to him For so we have worded that place agreeable to three of our M. SS Further 't is manifestly known that the Arians attributed this preposition per quem by whom to the Son upon this design that they might make him subject to the Father See Theodoret upon the first chapter of the first Epistle to the Corinthians Vales. b Before these words there is a whole line wanting which from the First Book of Eusebius de Ecclesiastica Theologia Chap. 9. is thus to be made up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. For by this means he would be their brother rather than the Son of God and would be one of those common Creatures c. Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 produced as Eusebius words it at the place before cited It should also be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these two words although they are distinguished but by one Letter yet do very much differ in their significations For the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that which is born but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports that which is made Vales. * See Prov. 8. 22. and what was remarkt concerning that Text in chap. 19. of this book note ‖ * 1 Pet. 2. 13 14. Where the expression in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred thus to every humane Creature †Amos 4. 12. 13. Euseb. quotes this Text in the words of the Septuagint but omits the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I we have rendred them according to his quotation which is very different from the Hebrew and from our English Version ‖ Eccles. 1. 9. * Acts 2. 2 4. †Amos 4. 13. ‖ Psal. 51. 10. * Ephes. 2. 15. †Ephes. 4. 24. ‖ 2 Cor. 5. 17. * Prov. 8. 22.
〈◊〉 〈◊〉 〈◊〉 c. The Imperiall Letters therefore were dispatcht away both to Cyrillus and also to the Bishops that presided over the Holy Churches in all places Vales. * In the year of Christ 431. See D r Beveredge's Annot. in Can. Concil Ephes. pag. 103. c The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon us displeased Nicephorus Therefore instead thereof he substituted these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the holy Apostles But this emendation was needless For the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon us is at this place put for the Church of God which at that time resided in the Apostles Indeed the Holy Spirit had descended on Mary before at such time as she conceived the Son of God and afterwards upon Christ when he had been baptized in Jordan Which hapned to them by a speciall priviledge But the Holy Spirit descended first on the day of Pentecost upon the Church of God by the Apostles for the Apostles delivered the same Spirit which they then received afterwards to their successours by imposition of Hands Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus instead of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it seems uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be said But Christophorson read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he renders this place after this manner Johannes Praeful Antiochia c. John Bishop of Antioch together with his Bishops was absent at the day appointed not willingly indeed as it seems to many persons who have a mind to defend this fact of his Notwithstanding I cannot approve of this emâ—â—dation although Sr Henry Savill hath set it at the margin of his Copy Musculus renders this place thus Verùm praeter animi sui sententiam sicuâ— multis moram illam excusans ostendit But contrary to his own mind as he has also demonstrated to many persons in his excusing that delay But I am of opinion that no alteration is to be made here and do render the place thus But Johannes Bishop of Antioch together with the Bishops about him was absent at the set day not willingly as it seems to many persons from the Apology he made c. doubtless there can be no other sense of these words Vales. e The Greeks heretofore termed the first Sunday after Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The New Sunday So Gregorius Nazianzenus calls it in his nineteenth Oration which he spake at the Funerall of his own Father Gregorius There is extant an Oration of the same Gregorius's to wit his 43 Oration upon this New Sunday in which Oration he gives a reason why this day should be called New Sunday Further the Synod in Trullo Can. 66 terms this Sunday which we now commonly call Dominicam in Albis the Sunday in the Albs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New Sunday Vales. M r Smith in his Account of the Greek Church pag. 32 Edit Lond. 1680 tells us that the Greeks do still term thu Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New Sunday and that 't is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meursius says it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is regenerating or renewing Sunday See Meursius's Glossary in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Here and in Robert Stephens's Edit this passage is worded thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The divine Cyrillus administring c. In which clause as the Learned D r Barrow remarks in his Treat of the Pope's suprem pag. 289 a word seemeth to have fallen out Zonaras on the 1 Can. Synod Ephes. Tom. 1. Edit Bever pag. 100. expresses this passage more plainly in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Cyrill Pope of Alexandria presiding over the Orthodox Fathers and also holding the place of Celestine And Photius thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril supplyed the seat and the person of Celestine Bishop of Rome From which Authours 't is plain that Cyrillus had the disposall of Celestine's single suffrage and that Pope's legall concurrence with him in his Actings in that Synod But Cyrillus had no Authoritative presidency from Celestine because the Pope could by no delegation impart that himself having no title thereto warranted by any Law or by any Precedent that depended on the will of the Emperours who disposed of it according as they saw reason A notable instance whereof we meet with in the next Ephesine Synod which in design was a Generall Synod legally convened though by some miscarriages it proved abortive mentioned by our Evagrius in the tenth chapter of this Book where though Julius or rather Julianus Pope Leo's Legate was present yet by the Emperours Order see the words of his Letter Syn. Chalced. Act. 1. P. 59. Dioscorus Bishop of Alexandria presided Nicephorus book 14. chap. 34 tells us that in regard Celestine Bishop of Rome could not be present at this Synod by reason of the dangers of such a voyage he made Cyrillus his Deputy and that from this time Cyrillus and the succeeding Bishops of Alexandria challenged the name of Pope c. Doubtless Nicephorus is mistaken herein For Dionysius Alexandrinus in his third Epist. to Philemon part of which is quoted by Eusebius Eccles. Hist. book 7. c. 7. mentioning Heraclas his predecessour in the Alexandrian See says these words concerning him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I received this Rule and Canon from Heraclas our Blessed Pope And Athanasius in his second Apologetick Tom. 1. pag. 786 Edit Paris 1627 has recorded an Epistle written to him from Ischyras which has this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Athanasius the Blessed Pope Therefore these words of Nicephorus's are as Valesius says truly in his note here inepta falsissima foolish and most untrue And that other remark of Valesius's here which he makes from the former part of the now cited passage in Nicephorus to wit that 〈◊〉 well Nicephorus as those from whom â—e borrowed this doubted not but the Bishop of Rome was the Sovereign judge of all the Churches is questionless no less foolish and false 'T is indeed true that the Bishops of Rome have some Centuries since claimed an Authority not only of presiding in but also of indicting and convening Generall Councills But how unjust this claim is as well in respect of Right as Practise will be evident to him who with attention and consideration shall peruse these Ecclesiastick Historians Look back to what Socrates says in the Proeme to his fifth Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We do continually include the Emperours in this our History because from such time as they began to embrace the Christian Religion the affairs of the Church have depended on them and the greatest Synods have been and at this present are convened by their determination and appointment But for a most full and compleat satisfaction in these points viz. concerning the Bishop of Rome's Sovereign power to indict and preside in Generall Councills I referr the Reader to the
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
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