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
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 〈◊〉
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
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
†Or Substance * Or Subsistencies a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is to the Father and to the Holy Ghost In Nicephorus Book 17. Chap. 35 where this Edict of the Emperour Justinus concerning the Faith is recorded this place is read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is equall to the Father and to the Holy Spirit Which reading Christophorson hath followed For he renders it thus Qui est equalis Patri Spiritui Sancto who is equall to the Father and to the Holy Spirit But in this place the equality of the Father and Son is not treated of but whether Christ be one of the Trinity I have therefore supplyed this place righter from the excellent Florentine Manuscript in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is our Lord Jesus Christ c. The Tellerian M. S. has it written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is in the Father and in the Holy Spirit Vales. In Robert Stephens the reading is the same with that set at the beginning of this note †Or Are of * Or a certain or some one man ‖ Or Received * Or Made up b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has rendred this place ill in this manner Non Confusionem in Unitatem introducimus We introduce not a confusion into the Unity Nor has Musculus done righter who translates it thus Unitatem non conâ—â—ndimus We confound not the Unity I do not wonder at Musculus who in this Edict of Justinus always renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unitatem Unity very erroneously That Learned man hath committed the same mistake who has done into Latine the Fragments of Ephraemius Bishop of Antioch which are extant in Photius's Bibliotheca But why Christophorson who every where renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Copulationem Copulation should at this place translate it otherwise I know not Johannes Langus Nicephorus's Translatour renders it thus In Unione confusionem non inducimus We induce not a confusion in the Union Exactly right if you add a Syllable in this manner in Unitione in the Unition For the term Unio though it be now a days frequently used in the Schools of Philosophers and Divines is a barbarous word when 't is taken for Unition For Unio in Latine signifies Unitatem Unity as may be proved from Tertullian Jerome Prudentius Pope Simplicius and others Let therefore those Zoili Carpers or Censurers cease reproving of us because in the Letter of Alexander Bishop of Alexandria which is recorded by Socrates book 1. chap. 6 we have translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Union For we did that from the use and propriety of the Latine Tongue which they being wholly ignorant of thought that Unio Union was nothing else but Unitionem Unition But betwixt Unio and Unitio there is as much difference as between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Union or Unity there is nothing but what is simple or single But in Unition something compounded of two is necessarily understood 'T is certain the Old Translatour of the Chalcedon Synod always renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unition or adunation Vales. * Or Shall not †Or So as we are ‖ Sublimity or Eminency * Or Being both at the same time †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus 't is truer written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But I had rather read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being understood or rather existing c. Nor do I doubt but the Emperour Justinus wrote so as I have said For he reproves himself because he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being understood as if the difference of the two Natures in Christ were in the understanding only and did not really exist Vales. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Form fashion state d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very Flesh. Which reading is not tollerable For Christ had not a proper subsistency in the Flesh but before he assumed Flesh he had a proper subsistency in regard he was the second person of the Sacred Trinity Nevertheless if any one be minded to defend Nicephorus's reading I shall not much gainsay it For it more fitly coheres with the words preceding The sense therefore is this that the Son of God who had a proper subsistency from all Eternity having assumed Flesh subsisted therein personally Vales. * Points or Opinions e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I am of the same mind with the Learned who have long since mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the c. Although Nicephorus has retained the vulgar reading Vales. †Sent forth f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons is used on account of Nestorius's Heresie who asserted two persons in Christ the one of man the other of the Word But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syllables was annext on account of the Futychians and Acephali who affirmed that Christ consisted of two Natures before the Unition but after the Unition they asserted but one Nature in him On the other hand the Catholicks adored Christ in two Natures Those Syllables therefore are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which though they are different yet if they be rightly understood do both aim at one and the same Faith and Opinion as Justinus adds See Evagrius above at book 1. chap. 1 note c. Further this Edict was promulged by Justinus Junior on the first year of his Empire to wit the year of Christ 566 as Baronius remarks than which Edict Justinus conferred nothing more upon the Catholick Church but satisfying himself in having only expounded the Orthodox Faith he in future prohibited disputes about the Nestorian and Eutychian Opinion and permitted every one to think of these matters according to his own arbitrement From this Edict therefore followed no advantage as Evagrius observes truly Wherefore Johannes Biclariensis said amiss in his Chronicon whose words concerning Justinus Junior are these Qui Justinus anno primo Regni fui Which Justinus in the first year of his Reign destroyed those things which had been devised against the Chalcedon Synod And suffered the Creed of the Holy Fathers of the Church convened at Constantinople which Creed had been laudably received in the Chalcedon Synod to have entrance and to be sung by the people in every Catholick Church before the Lords Prayer was to be repeated Biclariensis attributes those things to Justinus Junior which rather befitted Justinus Senior Vales. ‖ Scheme or State * Or Antioch †Or Blasphemy against himself a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus in regard he understood not these words omitted them as may be seen in book 17. chap. 36. For he his exprest this place of Evagrius thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 't was said that Justinus was angry with him because he refused to give him money when
the 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
mountains were firmly set and before all hills begat he me When he spread and prepared the Heavens I was present with him and when he bound in due order the depths under Heaven I was by composing all things I was she in whom he daily delighted rejoycing continually before his face when he rejoyced at the perfect finishing of the World That therefore the Word of God subsisted before all things and that to some he appeared though not to all men let thus much suffice at this time to have been by us briefly delivered Now for what cause he was not Preached of old unto all men and unto all Nations as now he is thus it shall evidently appear That antient generation of men was not able to receive the most wise and most excellent doctrine of Christ. For immediately in the very beginning after that primitive happy state of life the first man being careless of the commandment of God fell into this mortal and frail life and changed this cursed earth for those heavenly delights and pleasures of old And his posterity when they had replenished this world appeared fâ—r worse one or two excepted they gave admission to certain savage and bruitish manners and led a life not worthy to be called life And moreover they busied not their minds to erect either City or Common-wealth nor to profit in Arts or Sciences They had not amongst them so much as the name either of Laws or Statutes or moreover of Virtue or Philosophy But wandring in deserts they lived like wild and fierce Savages They corrupted their natural understanding and the seeds of Reason and gentleness sown in mans mind with their excessive willfull malice yielding up themselves wholly to all abominable wickednesses sometimes they defiled one anothers bodies sometimes they shed one anothers bloud and sometimes they spared not to devour one anothers flesh yea they audaciously undertook to wage war with God and attempted those Gigantiâ—k-combats so much talk't of determining in their minds to pile up the earth in manner of a Bulwark and so to Scale Heaven and such was their outragious madness they prepared to give Battel to God himself who is over all Wherefore they behaving themselves on this manner God the Overseer of all things came upon them with Floods and fiery destructions as if they had been a wild Thicket overspreading the whole earth also he cut them off with continual Famines and Pestilences with Wars and Thunderbolts from Heaven Repressing with most sharp Punishments that grievous and most pernicious malady as it were of their souls Moreover when this fullness of wickedness was now come to its height and had in a manner spread it self over all shadowing and darkning the minds almost of all men as it were a certain grievous and dead fit of drunkenness then that First begotten and Preexistent Wisedom of God and the same Word that was in the beginning with God out of his superabundant loving kindness unto Man appeared sometimes by Vision of Angels unto the inhabiters on earth sometimes by himself as the saving power of God unto some one or two of the Antients that were beloved of God in no other form or figure than that of Man for otherwise it could not have been After that by them the seeds of Gods Worship were now sown and scattered amidst the multitude of men and that whole Nation which originally descended from the Hebrews had now addicted themselves to the worship of God He by the Prophet Moses delivered unto them as unto a multitude yet corrupted and tainted with old Customs Figures and Signes of a kind of Mystical Sabbath and Circumcision and introductions unto other intelligible contemplations but not the perfect and plain initiation into the sacred Doctrines But when the Law famous among them was published abroad and diffused like a most sweet Odour amongst all men and thereby many of the Gentiles then had their mindes and manners civilized by Law-makers and Philosophers every where and their rude and bruitish savageness changed into a meek and mild temper and behaviour so that there ensued perfect Peace and friendship and mutual commerce amongst them then at the last to all men and to the Gentiles throughout all the world as it were now prepared and fitted to receive the knowledge of the Father the same Person again the School-master of Virtue his Fathers Minister in all goodness the Divine and Celestial Word of God manifested himself about the beginning of the Roman Empire in Humane shape for bodily substance nothing differing from our Nature and therein wrought and suffered such things as were consonant with the Oracles of the Prophets who foreshewed there should come into the world such a one as should be both Man and God a mighty worker of Miracles an Instructer of the Gentiles in the worship of his Father and withall they foretold his Miraculous Birth his New Doctrine his wonderfull Works moreover the manner also of his Death his Resurrection from the Dead and last of all his Glorious and Divine Return into Heaven The Prophet Daniel therefore by the Divine Spirit beholding his Kingdom that shall be in the latter Age of the World having been moved by the power of that Divine Spirit hath thus more after the manner of Man and to Mans capacity described the Vision of God For I beheld saith he untill the Thrones were placed and the Antient of days sat thereon his garments were as the white snow the hairs of his Head as pure wooll his Throne a flame of fire his wheels burning fire A fiery stream slided before his face Thousand thousands ministred unto him and ten thousand times ten thousand stood before him the judgment was set and the Books were opened And afterwards I beheld saith he and beheld one coming in the clouds like the Son of Man and he came unto the Antient of days and he was brought before him and to him was given Principality and Honour and Rule and all People Tribes and Tongues shall serve him His Power is an everlasting Power which shall not pass and his Kingdom shall never be destroyed These things can manifestly be referred to none other than to our Saviour the Word that was in the Beginning with God God the Word termed the Son of Man by reason of his Incarnation in the latter times But because we have in proper and peculiar Commentaries collected the Oracles of the Prophets touching our Saviour Jesus Christ and have elsewhere confirmed by evident demonstrations those things which have been delivered concerning him at this present we will be content with the premisses CHAP. III. That the very Name of Jesus and also that of Christ was from the Beginning both known and honoured among the Divine Prophets NOw that the Name both of Jesus and also of Christ was of old honoured among the Prophets beloved of God it is now an opportune time to declare First of all Moses knowing the
Name of Christ to be most especially Venerable and Glorious when he delivered Types and Symbols of heavenly things and mystical forms agreeable to the Divine Oracle that said to him See thou doe all things after the fashion that was shewed thee in the mount the Man whom he entitled as much as he lawfully might the High-Priest of God the same he stiled Christ and thus to the dignity of High-Priesthood which excelled in his judgment all other prerogatives among men he for honour and glory put-to the Name of Christ. So then he deemed Christ to be a certain Divine thing The same Moses also when being inspired by the Holy Ghost he had well foreseen the Name of Jesus judged again the same worthy of singular prerogative For this Name of Jesus which before Moses his time had never been named among men Moses gave to him first and to him alone whom he knew very well by type again and figurative sign was to receive the Universal principality after his death His Successour therefore before that time not called Jesus but by another Name to wit Ause which his Parents had given him he called Jesus giving him this appellation as a singular Title of Honour far passing all Royal Diadems because that same Jesus the Son of Nave bore the figure of our Saviour who alone after Moses and the accomplishment of the figurative service delivered by him was to succeed in the Government of the true and most pure Religion Thus to two men who surpassed all people of that Age in virtue and glory one being then High-priest the other to be chief Ruler after him Moses gave the Name of our Saviour Jesus Christ as an Ensign of the greatest Honour The Prophets also who came after Prophesied plainly of Christ by Name foretelling long before-hand the treacherous practice of the Jewish people against him and the calling of the Gentiles by him Both Jeremie saying thus The Spirit before our face Christ our Lord is taken in their nets of whom we spake under the shadow of his wings we shall be preserved alive among the Heathen and David also being very much perplexed speaking thus Why have the Gentiles raged and the people imagined vain things The Kings of the earth stood forth and the Princes assembled together in the same place against the Lord and against his Christ whereunto afterwards he addeth in the person of Christ The Lord said unto me Thou art my son this day have I begotten thee Ask of me and I will give thee the Heathen for thine inheritance and the ends of the earth for thy possession The Name of Christ therefore among the Hebrews hath not onely honoured those that were adorned with the High-priesthood being anointed with figurative and mystical oyl prepared on purpose but Kings also whom Prophets by the Divine appointment anointing made figurative Christs because they bore in themselves a resemblance of the regal and Princely power of the onely and true Christ The Word of God who governeth all things And moreover we have learned that certain of the Prophets also by being anointed have typically become Christs So that all these have a relation unto the true Christ the Divine and Heavenly Word the onely High-Priest of the whole World therefore onely King of all the Creation and the onely chief Prophet of the Father among all the Prophets The proof hereof is demonstrable For none of them that of old were typically anointed whether Priests or Kings or Prophets ever obtained so great a measure of Divine power and virtue as the Saviour and our Lord Jesus the onely and true Christ hath shewed Indeed none of them how famous soever they were among their own followers throughout many Ages by reason of their dignity and honour have caused by their being typically called Christs that such as were conform to them should be named Christians Neither hath the Honour of Adoration been exhibited by their subjects unto any of them neither after the death of any of them have the minds of any been so much affected towards him as to be ready to die for the maintenance of his Honour neither hath there been any so great stir and commotion among all the Nations throughout the whole World for any of them For the power of the figure and shadow was not of such efficacy in them as the presence of the truth exhibited by our Saviour Who though he received not from any the Ensigns and Badges of the High-priesthood nor indeed lineally descended according unto the flesh from the Priestly Race nor was advanced by a Guard of Armed men unto his Kingdom nor was made a Prophet after the manner of the antient Prophets nor obtained any preeminence or prerogative among the Jews yet for all this he was adorned by the Father with all these dignities though not in Types and Symbols yet in very truth And although he obtained all these Titles in another manner then those men did whereof mention hath been made yet hath he been more truly stiled Christ than they all And he as being the onely and true Christ of God hath by that truly venerable and Sacred Name of his filled the whole World with Christians Nor doth he deliver henceforth types and shadows unto his followers but naked virtues and an heavenly life accompanied with the undoubted Doctrine of verity And the oyntment He received was not corporal compounded of spices but Divine by the Holy Ghost and by participation of the unbegotten Deity of the Father The which thing again Esay declareth when as in the person of Christ he breaketh out into these words The Spirit of the Lord is upon me wherefore he hath anointed me to Preach glad tidings unto the poor he hath sent me to cure the contrite in heart to Preach deliverance unto the captives and recovering of sight to the blind And not onely Esay but David also directing his words to his Person saith Thy Throne O God lasteth for ever and ever the Sceptre of thy Kingdom is a right Sceptre Thou hast loved righteousness and hated iniquity Wherefore God even thy God hath anointed thee with the oyl of gladness above thy fellows In which Text the Word of God in the first verse termeth Christ God the second honoureth him with a Royal Sceptre thence descending by degrees after the mention of his Divine and Royal Power in the third place he sheweth him to have been Christ anointed not with oyl of corporeal substance but of Divine that is of Gladness whereby he signifieth his Prerogative and surpassing Excellency above them which with corporeal and typical oyl had of old been anointed And in another place the same David speaketh of him thus saying The Lord said unto my Lord Sit thou on my right hand untill I make thine enemies thy footstool And Out of my Womb before the Day-star have I begotten thee The Lord sware and will not repent Thou art a Priest
not imprudently who abjured the Faith and that after the manner of the Pythagoreans he injoyned a five years silence to his followers the foresaid Authour having recounted these things and others like them concerning this Basilides hath most diligently detected and brought to light the errour of the forementioned Heresie But Irenaeus writeth also that Carpocrates the father of another Heresie termed the Gnostick Heresie was cotemporary with these These Gnosticks thought that those magical delusions of Simon 's were not to be exposed covertly as he did but publickly and openly boasting of amorous potions accurately and curiously made by them and of certain spirits that were causes of Dreams and Familiars and of certain other such like delusions as if these were the greatest and onely excellent things And agreeable hereunto they taught that those who would arrive to perfection in their mysteries or rather detestable wickednesses must act all things that were most filthy and unclean being no other ways able to avoid the Rulers of the world as they call them unless they distributed to all of them their dues by most filthy and detestable acts of obscenity The devill therefore who delights in mischief making use of these instruments it came to pass that he both miserably enslaved such as were seduced by them and so led them into destruction and also gave those Nations that were unbelievers a great occasion of abundantly slandring the divine doctrine a report arising from them being diffused to the reproachfull detraction of the whole Christian Religion Upon this account therefore chiefly it happened than an impious and most absurd suspition concerning us was spread abroad amongst those who then were unbelievers as if we used detestable carnal copulation with mothers and sisters and fed upon nefarious meats But these crafts of the devil 's did not long succeed with him the truth asserted and confirmed its self and in process of time shone forth most clearly and apparently For these devices of the adversaries being repelled by their own force forthwith became extinct Heresies of a different sort newly designed and cut out and succeeding one after the other the former forthwith melted and fell away and being dissolved into kinds that were of divers sorts and fashions were some one way some another destroyed But the brightness of the Catholick and onely true Church being always the same and so continuing stedfast and like it self was greatly increased and augmented the gravity the sincerity the ingenious freedom the modesty and purity of an holy conversation and Philosophical course of life shooting forth a splendour over all Nations both Grecians and Barbarians That reproachfull detraction therefore wherewith our Religion had been overspread was instantly suppressed Wherefore our doctrine continued to be the onely and the prevailing opinion among all men and was confessed to be most eminently flourishing upon account of its gravity its prudent modesty and its divine and wise precepts in so much that no one hitherto hath been so audacious as to charge our faith with any foul slander or any such reproachfull detraction as those our old adversaries were formerly ready and willing to make use of But moreover in these times the truth again produced many that were its defenders who engaged these impious Heresies not onely with unwritten arguments but also with penned demonstrations CHAP. VIII What Ecclesiastical Writers there were in those times AMongst which flourished Hegesippus out of whom we have quoted many words in our foregoing books when we delivered some passages of those things done in the Apostles times from his relation thereof He therefore having in five books set forth the certain relation of the Apostolick doctrine in a most plain series evidently shews the time wherein he flourished writing thus concerning those who at first set up images For whom they made Monuments and Temples as untill now they doe Of which number is Antinous the servant of Caesar Adrianus in honour of whom there is a sacred game instituted called Antinoium which is celebrated now in our days For Adrian also built a City and named it Antinous and instituted Prophets At the same time also Justin a sincere lover of the true Philosophy as yet spent his time about and was studious in the writings of the gentile Philosophers he in like manner declares this very time in his Apologie to Antoninus writing thus We judge it not absurd here to mention Antinous also who lived very lately whom all men through fear have undertaken to worship as a God not withstanding they evidently know who he was and from whence he had his original The same Authour mentioning also the war then waged against the Jews adds thus much For in the late Jewish war Barchochebas who was the Head of the Jewish Rebellion gave command that the Christians onely should be most cruelly tormented unless they would deny Jesus Christ and blaspheme But moreover declaring in the same book his own conversion from the gentile Philosophy to the worship of the true God that it was not done by him rashly and unadvisedly but with judgment and consideration he writes thus I also my self being much addicted to and affected with the Platonick Philosophy hearing the Christians calumniated and seeing them undaunted at death and at what ever else is accounted terrible thought it impossible that such men should live wickedly and be given to voluptuousness For what sensual or intemperate person and one who accounts humane flesh good food could willingly embrace death which would deprive him of his desires and would not rather use his utmost endeavour to live continually in this life and conceal himself from the Magistrates much less would he voluntarily offer himself to be put to death Moreover the same Authour relates that Adrian having received letters from that most eminent Governour Serenius Granianus concerning the Christians setting forth how unjust it was they should be slain uncondemned meerly to gratifie the clamours of the people when no accusation appeared against them wrote an answer to Minucius Fundanus Proconsul of Asia wherein he commanded that no one should be put to death without a judiciary prosecution and an accusation lawfull and allowable And Justin there produceth the copy of the Rescript in Latine the language wherein it was originally written But before it he premiseth these words And although from the letter of the most excellent and renowned Caesar Adrianus your father we might request you would give command that the judiciary proceedings against us be made according as we desire yet we crave this not so much because it was commanded by Adrian but in regard we know and understand our petition to be just And moreover that you may perceive what we say herein to be true we have inserted the copy of Adrian's letter which is thus To these words Justin hath annexed the Latine copy of the Letter which we as well as we could have done into Greek
the sincere authority of the divine Scriptures are most remote from the faith Hence 't is that they have impudently laid their hands upon the divine Scriptures saying they ought to be corrected he that is desirous may be informed that I speak not this falsely of them For would any one examine the Copies which they have gotten together and compare them one with another he would find that they disagreed very much For the Copies of Asclepiadotus agree not with those of Theodotus Many such Copies as these may be procured because their disciples have with much labour and curiosity written the corrections as they call them that is the corruptions of every one of their Masters Again the Copies of Hermophilus agree not with these now mentioned and those of Apollonides differ one from another For he that shall compare them will find that those Copies first put forth by him doe very much disagree from his other Copies which he did afterwards again wrest and deform How much of audaciousness there is in this wicked fact 't is probable they themselves are not ignorant for either they doe not believe the divine Scriptures to have been dictated by the holy Spirit and then they are Infidels or else they account themselves wiser then the holy Ghost and what are they then but mad-men For they cannot deny this audacious fact to have been done by their own selves because the Copies have been written out by their own hands Neither did they receive such Copies as these from those who were their instructours nor yet can they shew the Copies out of which they transcribed these things But some of them have not indeed vouchsafed to adulterate the Scriptures but having wholly rejected both the Law and the Prophets by a Lawless and Atheistical doctrine under a pretext of Grace they are fallen into the deepest pit of destruction And let thus much be after this manner related concerning these things THE SIXTH BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS CHAP. I. Concerning the Persecution under Severus MOreover when Severus stirr'd up Persecution against the Churches in every place throughout all the Churches noble Martyrdoms were perform'd by the Champions of Religion but the number of the Martyrs at Alexandria far exceeded the rest the choicest of the Champions having been conveyed thither out of all Egypt and Thebaïs as to the noblest stadium of God who in reward of their most patient suffering divers sorts of Torments and several ways of death were encircled with crowns from God amongst whom Leonides said to be the father of Origen was beheaded and left his son very young And here 't will not be unseasonable briefly to relate what zeal and affection he bore to the Gospel from this time of his childhood and for this reason especially because his fame is much celebrated by all men CHAP. II. Concerning Origens virtuous course of life from a Child NOw should any one undertake accurately and at his leisure to commit to writing this man's life he must say much and a strict collection of all passages concerning him would require even a particular Subject but our aim at present is to abbreviate most things and in short and as well as we can we will give an account of some few passages concerning him relating what things have been manifested by some Epistles or by the discourse of those his Scholars who were alive till our times The passages concerning Origen as one would say even from his Cradle seem to me worth remembrance Severus therefore being in the tenth year of his Reign and Laetus being Governour of Alexandria and the rest of Aegypt Demetrius also having lately taken upon him the Episcopal Office over the Churches there after Julianus when the flame of Persecution now raged grievously and many thousands were Crown'd with Martyrdom such a desire of Martyrdom possess'd the soul of Origen being yet very young that he would expose himself to dangers and was very ready and willing to rush forward and leap into the combate so that now he was not far from death had not the Divine and Celestial providence for the good of many hindred and restrained his willingness to die by his mothers meanes First therefore she intreated him like a Suppliant and beseech't him to take pitty of her motherly love but when she saw him more intent upon his purpose and when he understood his father was apprehended and imprison'd he was wholly possess'd with a desire of Martyrdom wherefore she hid all his cloathes and by this meanes necessitated him to abide at home but he seeing he had no way left the alacrity of his mind surmounting the ripeness of his years could not be at rest but compos'd a most perswasive Epistle concerning Martyrdom and sends it to his father in which he thus exhorts him word for word saying Father take heed let not your care for us make you change your resolution Let this be noted as the first token of Origen's acuteness of wit from his childhood and of his most sincere zeal for Religion For he had already got no small stock of knowledge in the doctrine of the faith continuing whilst he was yet a child to exercise himself in searching the holy Scriptures about which he was not a little laborious his father having taken great care both in instructing him in the Liberal Sciences and also in these not slightly wherefore he always perswaded him to exercise himself in the study of holy things rather than in the Learning of the Greeks enjoyning it him as a daily task to learn something by heart out of Scripture and repeat it nor was the child unwilling or slack in the performance but most cheerfully laboured in these things so that the simple and common readings of the sacred Scriptures could not satisfie him but he would search after something more and even from that time busily enquired into the more profound meanings thereof Insomuch that he troubled his father by asking him what was the true meaning of such a sentence of Scripture inspir'd by God He seemingly before his face reprov'd him admonishing him not to search into any thing above the capacity of his years nor to enquire any further then the plain meaning of Scripture But he privately with himself rejoyc'd exceedingly and gave the greatest thanks to God the Authour of all good that he youchsaf'd to make him the father of such a child and 't is reported he has often stood by the child as he slept and laying his breast bare would kiss it with reverence as if the sacred Spirit of God had been inshrin'd in it and accounted himself blessed for his happy off-spring These and such like they record were the passages concerning Origen in his childhood But when his father was now crowned with Martyrdom he is left desolate together with his mother and younger brothers six in number being no more then seventeen years of age Moreover his
Martyr who exhibited an admirable example of piety towards the only God in the sight of all the inhabitants of Caesarea before the Gates of that City when he had not fully completed the twentieth year of his age Indeed whilst he resided at Berytus where he had formerly spent much time upon account of furnishing himself with secular literature for he had his descent from very rich parents 't is wonderfull to relate how during his continuance in that City he subdued youthfull lusts and having in no wise been debauch't in his moralls either by the vigour and youthfulness of his body or the society of his young companions he became a lover of temperance leading an orderly chast and Religious life according to the prescripts of Christianity and framing his converse agreeable thereto If it be supposed convenient that we should mention his Country and commend it because it produced so couragious a champion of piety we will most readily do it If any one therefore knows Pagas a City of no mean note in Lycia there this young man was born After his return from his studies at Berytus his father being promoted to the chiefest place of honour in his own Country he was unable to endure the converse of his father and those that were his relations because they refused to live according to the sanctions of Religion but having been inspired as it were by a divine spirit and by reason of his innate desire after Philosophy or rather after the divine and true wisedom making small account of the reputed glory of this life and contemning the delights of the body he secretly withdrew himself from his relations and being not at all sollicitous about a daily provision for his subsistance because of his hope and faith in God he was led by the hand as it were to the City of Caesarea by the divine spirit where a crown of Martyrdom for Religion awaited him Being conversant there with us having in a short time made a great proficiency by reading the sacred Scriptures and furnished himself with courage of mind by congruous exercises of a strict and severe abstinence at length he made such a glorious conclusion of his life as whoever saw could not but be astonished thereat and he that shall hear the bare relation of it cannot but deservedly admire his confidence his fearlesness his continued earnestness and constancy of mind and above all the boldness of his attempt which contains most evident signs of a zeal for Religion and of a spirit more than humane For when Maximinus renewed the insolencies practised towards us in the third year of our persecution under Diocletian and when the Tyrants Edicts were first sent abroad over all the Provinces ordering the Governours to make it their chief care and business that all the inhabitants in every City should publickly offer sacrifice and when the Criers had made proclamation over all the City Caesarea that the men together with the women and children should by the Governours order go to the Temples of the Idols and moreover when the Tribunes of the Souldiers had summoned every particular person by name our of a written roll all the Christians every where being put into confusion by this unspeakable storm of afflictions this foresaid person having communicated to no body what he was about to do it being unknown to us who lived in the same house with him and even to the whole military guard that stood round the Governour fearlesly approach't Urbanus as he was offering sacrifice and having with an intrepid mind catch't hold on his right hand stopt him immediately from sacrificing Then with a divine gravity and confidence of mind he prudently advised and exhorted him to desist from that erroneous way of worship For 't is absurd said he to relinquish the worship of the one and only true God and offer sacrifice to Idols and Daemons This the young man attempted induced thereto 't is very probable by a divine power which openly proclaimed as it were by this fact that the Christians to wit those who are truly such are so far from being withdrawn from the worship of the supream God which they have once imbided that they are not only above menaces and which are the consequences thereof tortures but also become more confident and fearless in their confessions with a couragious and intrepid voice freely set forth the truth and if it were possible perswade their persecutours to relinquish their ignorance and acknowledge him who is the only true God After this the young man of whom we speak was immediately as it was likely to happen torn by the Presidents guards in such sort as if they had been savage beasts because of the audacious fact he had committed and having most couragiously indured an infinite number of stripes all over his body was forthwith committed to prison Where after he had lain a night and a day with both his feet distended in the stocks on the day following he was brought before the Judge Then being compelled to offer sacrifice he demonstrated an invincible constancy of mind in undergoing all sorts of pains and horrid tortures his sides being not once nor twice but many times furrowed to his very bones and entrails and he received so many blows in his face and neck that they who before had been very well acquainted with him did not now know him because his face was so much swell'd But when he yielded not at the suffering of so many and great tortures the tormentours by the Presidents order wrap't up his feet in flax wetted in oyl and kindled a fire under them The pains which the blessed Martyr was put to thereby are in my judgment inexpressible For the fire having consumed his flesh penetrated to his very bones in so much that the whole moysture of his body being melted like wax was distilled and descended by drops But being not overcome even by these tortures although the adversaries were vanquished and in a manner wearied out because of his miraculous fortitude he was again put into bonds On the third day after he was brought before the Judge and having professed that he continued in the same resolution of mind although he was already half dead yet he was drowned in the depths of the Sea What happened immediately hereupon if we relate it will by those who saw it not be disbelieved as incredible But although we know assuredly this will so fall out yet we can in no wise forbear to deliver a full narration hereof to posterity because all the inhabitants of Caesarea in a manner were witnesses of what came to pass Indeed there was no person of Caesarea of what age soever that was not present at this stupendious spectacle After therefore they had cast this truly sacred and thrice blessed person into the most unfathomable abysses as they supposed which were in the midst of the Sea on a sudden there happened an unusual noise and
audaciously determined such things as these concerning the Father which are contrary both to the common notions of God and also to the sense and meaning of the scripture given by divine inspiration For we knowing God to have free and plenary power and to be Lord of himself do piously think that he begat the Son voluntarily and of his own accord Moreover although with fear and reverence we do believe this which is spoken concerning him The Lord created me the beginning of his ways upon account of his works yet we suppose not that the Son was made in the same manner with the rest of the Creatures and works made by him For it is impious and repugnant to the Ecclesiastick Faith to compare the Creatour with the works created by him and to think that he hath the same manner of Generation with the things of a different nature from him For the sacred Scriptures do teach us that the one and alone-only-begotten Son was genuinely and truely begotten But although we do assert that the Son is of himself and that he doth live and subsist in like manner as the Father doth yet we do not therefore separate him from the Father imagining in our minds in a corporal manner any spaces or intervalls of place between their conjunction For we believe that they are conjoyned without any intervening Medium and without any space or distance and that they cannot be separated one from the other the whole Father embracing the Son in his bosome and the whole Son hanging upon and cleaving close to the Father in whose bosome he alone continually resteth Believing therefore the most absolutely perfect and most holy Trinity and asserting that the Father is God and that the Son also is God notwithstanding this we do not acknowledge two but one God by reason of the Majesty of the Deity and the one absolutely-entire conjunction of the Kingdom the Father ruling over all things in general and over the Son himself also and the Son being made subject to the Father but excepting him reigning over all things which were made after him and by him and by his Fathers will liberally bestowing the grace of the holy Spirit upon the Saints For the sacred Scriptures have informed us that the manner of the Monarchy which is in Christ is thus manifested We were necessitated to make a perfect explanation of these things at large after the publication of our shorter form of the Creed not upon account of our excessive ambition but that we might clear our selves from all strange suspicious concerning our sentiments amongst such as are ignorant of our opinions and that all persons inhabiting the Western parts might know both the impudent and audacious calumny of those who dissent from us and also the Ecclesiastick sentiments of the Eastern Bishops concerning Christ which is without violence confirmed by the testimony of the divinely inspired Scriptures amongst those whose minds are not depraved CHAP. XX. Concerning the Synod at Serdica THe Bishops in the Western parts of the Empire both because they were unskilled in the Greek language and also in regard they understood not these things admitted not of them saying that the Nicene Creed was sufficient and that there was no necessity of making any further disquisitions But when upon the Emperours writing again ordering that Paulus and Athanasius should be restored to their own Sees no thing could be done further in that affair For there was a continued Sedition amongst the Populace Paulus and Athanasius requested that another Synod might be convened that both their cause and also the matters of faith might be determined by an Oecumenicall Synod and they made it apparent that they had been deposed for no other reason but this that the Faith might be subverted Another Oecumenicall Synod therefore is summoned to meet at Serdica which is a City of Illyricum by the determination of the two Emperours the one of them requesting this by his Letters and the other to wit the Emperour of the East readily complying with him It was then the eleventh year from the death of the Father of the Augusti Rufinus and Eusebius were Consuls at such time as the Synod at Serdica was assembled About three hundred Bishops of the Western parts met there as Athanasius attests But from the Eastern parts Sabinus says there came but seventy amongst which number Ischyras Bishop of Marcotes was recounted whom they who had deposed Athanasius Ordained Bishop of that Country Some of them pretended infirmity of body others complained of the shortness of the time that was set laying the blame thereof upon Julius Bishop of Rome although there had passed a year and six months after such time as the Synod had been summoned and during which space Athanasius made his abode at Rome expecting the meeting of the Synod When therefore they were all convened at Serdica the Eastern Bishops refused to come into the presence of the Western saying that they would not enter into discourse with them unless they would banish Athanasius and Paulus from the convention But when Protogenes Bishop of Serdica and Hosius Bishop of Corduba which is a City in Spain as we said before would by no means suffer Paulus and Athanasius to be absent from the Synod the Eastern Bishops went away immediately And returning to Philippopolis a City of Thracia they made up a Synod apart by themselves Wherein they openly anathematized the term Homoöusios and having inserted the Anomoian opinion into their Epistles they sent them about to all places But the Bishops at Serdica in the first place condemned them for deserting the Council Afterwards they divested Athanasius's Accusers of their dignities And having confirmed that form of the Creed published at Nice and rejected the term Anomoios they made a more manifest publication of the term Homoöusios concerning which they wrote Letters and as the others did sent them about to all places Moreover both parties were of opinion that they had done what was right and true the Eastern Bishops thought so because the Western Prelates had approved of and entertained those persons whom they had deposed and the Western Bishops were of that opinion because they who had deposed these persons fled away before their cause had been discussed and because they were the preservers and defenders of the Nicene Faith but these had been so audacious as to adulterate it They therefore restored Paulus and Athanasius to their Sees as also Marcellus Bishop of Ancyra a City in Galatia the less He had been deposed a long time before as we have made mention in our foregoing book but then he used his utmost diligence to get the sentence revoked which had been pronounced against him declaring that the expressions of the book written by him were not understood and that he therefore lay under a suspicion of maintaining Paul of Samosata's opinion But
mention of the accusations against Athanasius This desire and resolution of theirs was assisted by Ursacius and Valens who at the beginning had been defenders of Arius's opinion but afterwards they publickly consented to the term Homoöusios by their Libel given in to the Bishop of Rome as we said before For these persons always inclined to the strongest side They were assisted by Germinius Auxentius Demophilus and Caius When therefore some were ready to propose one thing in the congress of Bishops then present and some another Ursacius and Valens said that all Forms of the Creed heretofore published were to be accounted null and void and that that last draught was to be admitted and approved of which they had a little before published in their convention at Sirmium Having said this they caused a paper which they had in their hands to be read wherein was contained another Form of the Creed which they had drawn up before at Sirmium but concealed it there as I said before which they then made publick at Ariminum This Creed was translated out of Latine into Greek the contents thereof are these This Catholick Creed was published in the presence of our Lord Constantius in the Consulate of the most Eminent Flavius Eusebius and Hypatius at Sirmium on the eleventh of the Kalends of June We believe in one only and true God the Father Almighty Creatour and Framer of all things And in one only begotten Son of God who was begotten of God without passion before all Ages and before every beginning and before all time conceivable in the mind and before every comprehensible notion by whom the Ages were framed and all things were made Who was begotten the only begotten of the Father the only of the only God of God like to the Father who begat him according to the Scriptures Whose Generation no person knoweth but only the Father who begat him We know that this only begotten Son of God by his Father's appointment came down from heaven in order to the abolishing of sin and was born of the Virgin Mary and conversed with the Disciples and fulfilled every dispensation according to his Fathers will and was crucified and died and descended into the Infernal parts and set in order what was to be done there At the sight of whom the doorkeepers of hell trembled He arose again on the third day and conversed with his Disciples and after the completion of fourty days he ascended into the heavens and sits at the right hand of his Father And he shall come in the last day in his Fathers Glory and render to every man according to his works And we believe in the holy Ghost whom the only begotten Son of God Jesus Christ himself promised to send as a Comforter to mankind according as it is written I go away to my Father and I will pray my Father and he shall send you another Comforter the spirit of truth He shall receive of mine and shall teach you and bring all things to your remembrance But for the term Ousia in regard it has been used by the Fathers in a more plain and ordinary sense and being not understood by the people gives an offence to many in as much as it is not contained in the Scriptures we thought good to have it wholly removed and in future to make no mention at all of this term Ousia when God is spoken of in regard the saecred Scriptures have no where mentioned the substance of the Father and of the Son But we do assert that the Son is in all things like the Father as the sacred Scriptures do affirm and teach After the reading of this paper those who were displeased with the contents thereof rose up and said we came not hither because we wanted a Creed For we keep that entire which we have received from our Ancestours But we are met that if any innovation hath hapned concerning it we might repress it If therefore what hath been recited doth contain nothing of novelty in it do you now openly Anathematize the Arian Heresie in such sort as the ancient Rule of the Church hath rejected other Heresies as being blasphemous For it has been made manifest to the whole world that Arius's impious opinion hath been the occasion of those tumults and disturbances which have hapned in the Church untill this present time This proposall being not admitted of by Ursacius Valens Germinius Auxentius Demophilus and Caius wholly rent in sunder the Church For these persons adhered to what had been recited in the Synod of Ariminum But the others did again confirm the Nicene Creed Moreover they derided the inscription prefixt before the Creed which had been read And especially Athanasius in the Epistle he sent to his acquaintance where he writes word for word thus For what was wanting to the Doctrine of the Catholick Church as concerning piety that disquisitions should now be made about the Faith and that they should prefix the Consulate of the present times before that Draught of the Creed forsooth which they have published For Ursacius Valens and Germinius have done that which never was done or so much as ever heard of amongst Christians For having composed such a form of the Creed as they were willing to admit of they prefixt before it the Consulate the month and the day of the present year in order to their making it manifest to all prudent persons that their Faith had not its beginning before but now under the Reign of Constantius For they have written all things with a respect had to their own Heresie Besideâ— pretending to write concerning the Lord they name another to be their Lord to wit Constantius For he it was who influenced and authorized their impiety And they who deny the Son to be Eternal have stiled him Eternal Emperour such bitter enemies are they against Christ by reason of their impiety But perhaps the holy Prophets specifying of the time wherein they prophesied gave them an occasion of assigning the Consulate Now should they be so audacious as to assert this they would most egregiously betray their own ignorance For the prophesies of thâ—se holy persons do indeed contain a mention of the times Isaiah and Hosea lived in the days of Uzziah Jotham Ahaz and Hezekiah Jeremiah in the days of Josiah Ezekiel and Daniel flourish't under Cyrus and Darius And others prophesied in other times but they did not then lay the foundations of Religion For that was in being before their times and always was even before the foundation of the world God having prepared it for us by Christ. Nor did they thereby manifest the times of their own Faith For even before those times they themselves were believers But the times which they mention were the times of the Promise which God made by them Now the chief and principal head of the Promise was concerning our Saviours Advent And by way of Appendix those
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
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
whereof the same Erminius sent me long since written out with his own hand as I have attested above four years since in that Preface I prefixt before my Edition of Socrates and Sozomen The second Manuscript Copy was taken out of the Library of that most Illustrious Prelate Dionysius Tellerius Arch-Bishop of Rheims this is no very ancient Copy but 't is a good one and transcribed by the hand of a Learned man This Copy was of great use to us in many places as we have now and then shown in our Annotations THE FIRST BOOK OF THE Ecclesiastical History OF EVAGRIVS SCHOLASTICVS Epiphaniensis And one of the EX-PRAEFECTS The Writers Preface wherein he declares on what account he betook himself to the Writing of this present History EUSEBIUS Surnamed PAMPHILUS a Person both eminently Eloquent as to other things and so powerfull in his Writings also that by his perswasives he might be able if not to render them perfectly Orthodox yet to prevail upon his Readers so far as to embrace our Sentiments Eusebius surnamed Pamphilus I say Sozomen Theodoret and Socrates in the best and most accurate manner have set forth in Writing both the Advent of our Compassionate God amongst us and his Ascent into the heavens and also those things which the divine Apostles and other Martyrs have couragiously performed in their Combats in defence of the Faith Moreover whatever else hath been transacted by those of our Religion whether praise-worthy or otherwise till some part of the Emperour Theodosius's Reign But in regard no person has hitherto given an orderly Narrative of the transactions that hapned afterwards which notwithstanding are not much inferiour to them I have resolved though I am but little versed in such things to undertake this Work and to compile an History of those affairs being very confident that by his assistance who infused wisdome into Fishermen and made the tongue of a Brute utter an articulate voice I shall raise affairs already buried in Oblivion give life to them by my Discourse and render them immortall by an eternall commemoration to the end that every one of my Readers may know what has been done when where how against whom and by whom affairs have been transacted untill our own times and to the end that nothing worthy to be remembred may lie concealed by a remiss and dissolute Sloth and which is its next neighbour Oblivion Divine assistance therefore being my guide I will begin where the Authours I have already mentioned closed their History CHAP. I. That after the destruction of the impious Julian when the Heresies had been a little quieted the Devil afterwards disturbed the Faith again WHen the impiety of Julian had now been drowned in the bloud of the Martyrs and Arius's madness bound in the Fetters made at Nicaea and when Eunomius and Macedonius driven away by the Holy Spirit as it were by an impetuous wind had been Shipwrack't about the Bosphorus and at the sacred City Constantinople when the Holy Church having laid aside her late filth and recovering her Pristine beauty and gracefullness was clothed in a Vesture of Gold wrought about with divers colours and made fit for her Lover and Celestiall Bridegroom the Devil Virtue 's enemie unable to bear this raises a new and unusuall kind of War against us contemning the worship of Idols which now lay tramplied under foot and abandoning Arius's Servile madness He was indeed afraid of making an attack against our Faith openly as an enemy in regard it was fortified by so many and such eminent Holy Fathers and because he had lost many of his Forces in the Siege thereof But he attempts this business in such a method rather as theeves make use of by inventing certain Questions and Answers whereby he in a new manner perverted the erroneous to Judaism the Wretch being insensible that he should be foiled even this way For that one Term which before he had made the sharpest resistance against he now admires and embraces rejoycing mightily though he could not wholly vanquish us yet that he was able to adulterate even but one word Having therefore many times wound up himself within his own malice he invented the change of one Letter which might indeed lead to one and the same sense but notwithstanding would separate the understanding from the tongue least with both they should confess and glorifie God in a concordant and agreeable manner Further in what manner each of these things was performed and what conclusion they had I will declare in their due places and times Whereto I will likewise add whatever else I could finde worthy to be related although it may seem forreign to my subject resolving to close my History where it shall seem good to the compassionate and propitious Deity CHAP. II. How Nestorius was detected by his disciple Anastasius who in his Sermon termed the Holy Mother of God not Theotocos but Christotocos for which reason Nestorius was pronounced an Heretick FOr as much as Nestorius that tongue full of Hostility against God that second Sanhedrim of Caïphas that shop of Blasphemy wherein Christ is again bargained for and sold his Natures being divided and torn in sunder of Whom not one bone had been broken on the very Cross it self according as it is written nor had his woven-coat in any wise been rent by the Murderers of God has rejected and abandoned the term Theotocos a word long since framed by many of the most approved Fathers by the inspiration of the Holy Spirit and instead thereof has coyned and formed the term Christotocos an adulterate coyn us it were stamped by himself and has refilled the Church with innumerable wars making an inundation of Civill bloud therein I shall not I suppose want matter agreeable and fit for the composure of an History nor shall I despair of bringing it to a conclusion if by the cooperation of Christ who is God above all I shall begin from the blasphemy of the impious Nestorius Now the War of the Churches had its originall from hence There was one Anastasius a Presbyter a person of a very unsound opinion an ardent Lover of Nestorius and his Jewish Sentiments who had accompanied Nestorius in the journey he made in order to his entring upon the Bishoprick of Constantinople In which journey having had a conference with Theodorus at Mopsuestia and heard his opinions was perverted from piety as Theodulus has related treating hereof in one of his Epistles This Anastasius in a Sermon he Preacht to the people that loved Christ in the Church of Constantinople was so audacious as openly and plainly to speak these words Let no person term Mary Theotocos For Mary was a woman but 't is impossible for God to be born of a woman The people that loved Christ being highly offended at the hearing hereof and supposing not without reason that this
verbose to those who hasten towards a knowledge of the conclusion of Transactions I have subjoyned to this Second Book of my History giving those persons who are desirous of an exact and particular knowledge of all matters a liberty of reading these things and of having an accurate account of all transactions imprinted on their mindes In the interim I will cursorily mention the more principall and momentous matters to wit that Dioscorus was convicted because he had not admitted of the Letter of Leo Bishop of the Elder Rome and because he had effected the deposition of Flavianus Bishop of New Rome within the space of one day and because he had gotten the Bishops who were convened to subscribe their names in a paper not written on as if therein had been contained Flavianus's deposition Whereupon those persons who were of the Senate made this Decree We perceive that a more exact scrutiny concerning the Orthodox and Catholick Faith ought to be made to morrow when the Synod will be more compleat and full But in regard Flavianus of Pious Memoryâ— and the most Religious Bishop Eusebius from a search made into the Acts and Decrees and also from their testimony by word of mouth who presided in the Synod then convened who have confessed that they have erred and deposed them without cause when they had in no wise erred in the Faith have as 't is evidently known been unjustly deposed it appears to us agreeable to that which is acceptable to God to be just provided it shall please our most Divine and most Pious Lord that Dioscorus the most Religious Bishop of Alexandria Juvenalis the most Religious Bishop of Jerusalem Thalassius the most Religious Bishop of Caesarea in Cappadocia Eusebius the most Religious Bishop of Ancyra Eustathius the most Religious Bishop of Berytus and Basilius the most Religious Bishop of Seleucia in lsauâ—â— which Prelates had power and presided over the then Synod should lye under the very same punishment being by the sentence of the sacred Synod according to the Canons removed from the Episcopall dignity all things which have been consequently done being made known to his most sacred Imperial Majesty After this Libells having been given in on the second day against Dioscorus on account of various crimes and concerning money forcibly by him taken when Dioscorus being twice and thrice called appeared not by reason of severall excuses which he alledged they who filled the place of Leo Bishop of the Elder Rome made this declaration in these express words What Dioscorus who hath been Bishop of the Great City Alexandria has audaciously attempted against the Order of the Canons and the Ecclesiastick Constitution hath been made manifest both by those things which have already been inquired into at the First Session and also from what hath been done this day For this person to omit many other things making use of his own authority uncanonically admitted to communion Eutyches a man that embraces the same Sentiments with himself who had been canonically deposed by his own Bishop of Holy Memory we mean our Father and Bishop Flavianus before his sitting in the Synod at Ephesus together with the Bishops beloved by God Now the Apostolick See has granted a pardon to those Prelates for what hath been involuntarily done there by them Who also to this present continue of the same opinion with the most Holy Arch-Bishop Leo and with all the Holy and Oecumenicall Synod On which account he hath received them to his own communion as being asserters of the same faith with himself But this man till this very time hath not desisted from boasting of these things on account whereof he ought rather to mourn and lay himself prostrate on the earth Besides he permitted not the Letter of the Blessed Pope Leo to be read which had been written by him to Flavianus of Holy Memory and this he did notwithstanding he was severall times entreated by those persons who had brought the Letter to suffer it to be read and notwithstanding he had promised with an Oath that it should be read The not reading of which Letter has filled the most Holy Churches over the whole world with scandalls and detriment Nevertheless although such things as these have been audaciously attempted by him yet it was our design to have voutsafed him something of compassion in relation to his former impious Fact as also to the rest of the Bishops beloved by God although they had not the same authority of judging that he was invested with But in regard he has out-done his former iniquity by his latter facts for he has audaciously pronounced an Excommunicaton against the most Holy and most Pious Leo Arch-Bishop of Rome the Great and moreover when Libells stuft with Crimes were presented to the Holy and Great Synod against him having been canonically called once twice and thrice by the Bishops beloved of God he obeyed not to wit being prick't by his own conscience Lastly he has illegally received to Communion those who had justly been deposed by severall Synods on these various accounts we say he himself hath pronounced sentence against himself having many ways trampled under foot the Ecclesiastick Rules Wherefore the most Holy and most Blessed Leo Arch-Bishop of the Great and the Elder Rome by Us and the present Synod together with the thrice Blessed and most eminent Apostle Peter who is the Rock and Basis of the Catholick Church and the foundation of the Orthodox Faith hath divested him of the Episcopall dignity and hath removed him from the performance of every Sacerdotall Office Therefore the Holy and Great Synod it self will Decree those things concerning the forementioned Dioscorus which shall seem agreeable to the Canons These things having been confirmed by the Synod and some other business done those Prelates who had been deposed with Dioscorus by the entreaty of the Synod and the Emperours assent obtained their Restoration And some other things having been added to what was done before they promulged a definition of the Faith contained in these express words Our Lord and Saviour Jesus Christ when he confirmed the knowledge of the Faith to his disciples said my peace I give unto you my peace I leave with you to the end that no person should differ from his neighbour in the Dogmata of Piety but that the Preaching of the Truth might be equally demonstrated to all After these words when they had recited the Nicene Creed and also that Creed of the hundred and fifty Holy Fathers they have added these words That wise and salutary Creed of the divine Grace was indeed sufficient for the knowledge and confirmation of piety For it delivers a perfect and entire Doctrine Concerning the Father the Son and the Holy Spirit and it expresses and confirms the Incarnation of our Lord to those who receive it with faith But in regard the
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
and Marcus the most Noble Caesar to Timotheus the most Reverend and most Pious Arch-Bishop of the Great City Alexandria Whatever Laws the most Pious Emperours our Predecessours have made in defence of the true and Orthodox Faith whosoever of them have persisted truly to worship the Blessed Immortall and Vivifick Trinity Our Will is that those Laws in regard they have always been Salutary to the whole world should at no time be abrogated and made void but rather We promulge those Laws as our own But We who give Piety and a Zeal for God and our Saviour Jesus Christ who hath made Us and advanced Us to Glory a preference before all care and sollicitude about Humane affairs and moreover who believe that the Concord of Christ's Flocks is the safety of the Flocks themselves and of every Subject and is the firm and solid Foundation and immovable Wall of our Empire being on this account deservedly moved with a divine zeal of mind and offering to God and our Saviour Jesus Christ the uniting together of the Holy Church as the First-fruits of our Empire do Enact that the Basis and Foundation of Humane felicity that is the Creed of the Three hundred and eighteen Holy Fathers heretofore convened at Nicea by the instinct of the Holy Ghost unto which Creed We and all our Ancestours after our belief thereof have been baptized shall only be made use of and obtain in all God's most Holy Churches and in the Assemblies of the Orthodox people in regard that only is the definition of the true and sincere Faith and is sufficient both for the destruction of any Heresie of what sort soever and also for the compleat and perfect uniting of God's Holy Churches Yet so that those things also shall retain their own Strength and Validity which have been done in this Imperial City by the Hundred and fifty Holy Fathers in confirmation of the same divine Creed against them who have uttered Blasphemies against the Holy Ghost and moreover all those things which have been done in the Metropolis of the Ephesians against the Impious Nestorius and those who since that have embraced his Sentiments But We Decree that those things which have broke the Concord and good order of God's Holy Churches and the Peace of the whole world to wit that termed Leo's Tome and all things which in the definition of the Faith at Chalcedon or in the Exposition of the Creeds have been spoken or done on account either of Interpretation or Doctrine or Disputation in order to the Innovation of the forementioned Holy Creed of the Three hundred and eighteen Holy Fathers shall be Anathematized both here and every where else throughout every Church by the most Holy Bishops in all places and shall be committed to the flames by whomsoever they shall be found For thus the Emperours of Pious and Blessed Memory who lived before Us to wit Constantine and Theodosius Junior have Decreed concerning all Hereticall Opinions Being therefore after this manner abrogated let them be wholly cast out of the one and only Catholick and Apostolick Orthodox Church in regard they alter the eternall and salutary Terms of the 318 Holy Fathers and those of the 150 Blessed Fathers who have published express Declarations concerning the Holy Ghost as likewise the Terms of those at Ephesus It shall therefore be lawfull for no person whatever whether Priest or Laïck in any wise to transgress that most Divine Constitution of the Holy Creed Further together with all those Innovations made at Chalcedon against the Divine Creed We Decree that their Heresie shall be Anathematized who deny that the only-begotten Son of God was really and truly incarnate and made man by the Holy Ghost and of the Holy and ever-Virgin Mary the Theotocos but in a false and monstrous manner assert that he took flesh either from Heaven or imaginarily and in shew only and appearance in fine every Heresie and if there hath been any other Innovation made at what time soever in whatever manner or place of the whole world either in sense and meaning or in words framed in order to a transgressing the said Divine Creed But in regard 't is the property of an Imperial providence by a foreseeing consideration and inspection liberally to distribute security to its Subjects not only at the present but for the future also We Decree that the most Holy Bishops in all places shall subscribe to this Our Divine Circular Letter when exhibited to them and shall plainly declare that they adhere solely to the Divine Creed of the Three hundred and eighteen Holy Fathers which the Hundred and fifty Holy Fathers have since confirmed in such manner as those most Holy Fathers afterwards convened at the Metropolis of the Ephesians have definitively Decreed to wit that we ought only to follow the Divine Creed of the Three hundred and eighteen Holy Fathers in regard it is the Boundary and Limit of the Faith Anathematizing what ever hath at Chalcedon been made the stumbling-block of the Orthodox Laity and wholly ejecting it out of the Churches as being become the impediment of the universall and our own private felicity But whosoever after these our Divine Syllables which we believe are promulged agreeable to the mind of God in regard they procure an Union to God's Holy Churches wisht-for and desired by all men shall at any time attempt to produce or so much as to name either by way of dispute or in their teaching or writings at what time in what manner or place soever the Innovation which hath been made at Chalcedon against the Faith our command is that such persons as these in regard they are the Occasioners of Disquietude and Tumult to all God's Holy Churches and to every one of our Subjects and are enemies to God and to our safety according to those Laws promulged long before our time by Theodosius of Blessed and Divine Memory against this manner of improbity which Laws we have subjoyned to this Our Divine Circular Letter if they be Bishops or Clergymen shall be deposed but if Monks or Laicks they shall be lyable to Banishment to a Confiscation of all their Goods and to the extreamest punishments For thus the Holy and Consubstantiall Trinity at all times adored by Our Piety the Framer and Enlivener of all things being by Us now also worshipped by an abolition of the forementioned Darnell and a confirmation of the true and Apostolick Traditions of the Holy Creed and rendred propitious and candid both to Our Souls and to every of Our Subjects will ever in future together with Us Govern Humane Affairs and render them composed and peaceable CHAP. V. Concerning those persons who consented to Basiliscus's Circular Letters and rejected the Synod of Chalcedon AS therefore 't is related by Zacharias the Rhetorician Timotheus newly returned from Exile as I have said gave his
Military affairs and for those other dignities which he had born he at that time made his residence about the Danube and hindred the Abari from passing that River The Abari are a Scythick Nation who live in Waggons and inhabit the Regions scituate beyond Caucasus Which people in regard they had been sorely afflicted by the Turks their Neighbours left their habitation and with their whole Families fled from them and came to the Bosphorus Then leaving the Shore of that termed the Euxine Sea where many barbarous Nations who had left their own dwellings inhabited moreover Cities Castra and some Stations had been built there by the Romans when either Veterane Souldiers or Colonies had been sent thither by the Emperours they continued on their journey engaging all the Barbarians they met with till such time as they were arrived at the Banks of the Danube and had sent Embassadours to Justinian From thence therefore Justinus was sent for on pretence as if he were to enjoy the advantage of that Compact which had been made betwixt him and the Emperour Justinus For in regard both of them were equall as to their Secular Grandeur and Power and whereas the Empire hung as it were betwixt them after many debates they had come to this agreement that he who was arrived at the Empire should give the other the Second place that so by being Second in the Empire he might be First in respect of all other persons CHAP. II. Concerning the Murder of Justinus Kinsman to the Emperour Justinus THe Emperour Justinus therefore received Justinus with great appearances of kindness and friendship but soon after he framed various causes and pretences and by degrees deprived him of his Satellites his Domesticks and the Protectors of his Body and forbids him Access to himself for he sate at home At length by Justinus's order he is removed to the Great City Alexandria where he is most inhumanely murdered in the dead of the night whilst he lay in his bed this being the reward he received for his kindness to the Republick and for those eminent Services he had performed in the Wars Nor would the Emperour Justinus and his wise Sophia abate of their rage or could they satiate their burning sury conceived against Justinus till such time as they had seen his head after 't was cut off and had trampled it under their feet CHAP. III. Concerning those Miscreants Addaeus and Aetherius MOreover not long after the Emperour delivered up Aetherius and Addaeus persons of the Senatorian Order who had been great Favourites of the Emperour Justinian's to a judiciary process they being charged with an accusation of High-Treason Of these two Aetherius confessed that he designed to kill the Emperour by Poyson and said that he had Addaeus his Accomplice in this attempt and his Assistant in all his other designes But Addaeus with horrid Oaths affirmed that he was wholly ignorant of these Treasons Nevertheless both of them were beheaded Addaeus at such time as his head was cut off affirmed that in this matter he had been falsely accused but that he was deservedly punished by divine Justice which inspects all affairs where-ever transacted for he said that by Magick he had murdered Theodotus the Praefectus Praetorio But I cannot positively affirm whither or no these things were so however they were both most flagitious wretches Addaeus was a Notorious Sodomite And Aetherius omitted no sort of Calumny but preyed upon the Estates as well of the living as of the dead in the name of that Imperial House of which he was Curator or Governour during the Empire of Justinian And such was the conclusion of these matters CHAP. IV. Concerning the Edict of our Faith which Justinus wrote to the Christians in all places MOreover the same Justinus wrote an Edict to the Christians in all places the Contents whereof ran in these express words IN THE NAME OF THE LORD JESUS CHRIST OUR GOD EMPEROUR CAESAR FLAVIUS JUSTINUS FAITHFULL IN CHRIST MILD THE GREATEST BENEFICENT ALEMANICUS GOTTHICUS GERMANICUS ANTICUS FRANCICUS ERULICUS GEPAEDICUS PIOUS HAPPY GLORIOUS VICTOR TRIUMPHATOR ALWAYS ADORABLE AUGUSTUS My peace I give unto you says the Lord Christ our true God My peace I leave with you declares the same Christ to all men The purport of which expressions is nothing else but that those who believe in him should unite in one and the same Church being of the same mind in relation to the true Faith of the Christians and having an aversion for them who affirm or think the contrary For the Primary safety which has been appointed to all men is the Confession of the true Faith Wherefore We also following the Evangelick Admonitions and the Holy Symboll or Creed of the Holy Fathers do exhort all men to betake themselves to one and the same Church and Opinion believing in the Father in the Son and in the Holy Spirit in the Consubstantiall Trinity in the One Deity or Nature and Essence both in word and deed and asserting One Might and Power and Operation in the three Hypostasis's or Persons into which we have been baptized in which we have believed and to which we have been conjoyned For we adore the Unity in the Trinity and the Trinity in the Unity which hath an admirable both Division and Unition an Unity in respect of the Essence or Deity but a Trinity in respect of the proprieties or Hypostasis's or Persons For that we may so speak it is indivisibly divided and divisibly conjoyned For there is One in Three to wit the Deity and Three are One in whom namely is the Deity or to speak more accurately which are the Deity it self God the Father God the Son God the Holy Ghost when as each Person is considered by himself the mind to wit dividing those things which are inseperable the Three Persons being one God understood together on account of the same Motion and the same Nature For we ought both to confess one God and also to assert Three Hypostasis's or Proprieties But we Confess him the only Begotten Son of God God the Word who was begotten of the Father before Ages and without time not made in the last days to have descended from Heaven on our account and for our Salvation and to have been incarnate by the Holy Ghost and of our Lady the Holy Glorious Theotocos and Ever-Virgin Mary and to have been born of her who is our Lord Jesus Christ one of the Holy Trinity Glorified together with the Father and the Holy Spirit For the holy Trinity hath not received an addition of a Fourth Person although one of the holy Trinity God the Word hath been incarnate but he is One and the same our Lord Jesus Christ Consubstantiall to God and the Father according to the Deity and the same Person is of the same substance with us in
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
hindrance which danger hung over their heads who would go about to confute those Rites instituted by their Ancestours As warily therefore and as safely as 't was possible He has represented the Truth to those who are able to understand it whilst he lays the blame upon Towers and Wars which at this very present are really visible in the Life of men and describes our Saviour going to the Trojan War Now by Troy He means the whole world For Christ waged a War against the opposed Forces of wickedness His Mission into the world being occasioned partly from the good will and pleasure of his own providence and partly from the Order of the Supream Father But what says the Poet after these words Here when full years shall make Thee perfect man That is when after Thou art arrived at Man's Estate Thou shalt have pluckt up by the roots those Mischiefs which infest the Life of men and shalt have adorned the whole world with Peaâ—e The Saylor shall forsake the Ocean Nor navigable pines shall traffick Ware But each part of the world shall all things bear Nor earth feel harrows nor the vine the hook Nor wool with various colours shall deceive But in the meadows Rams shall scarlet have And changing sometimes golden fleeces wear And feeding Lambs shall native purple bear Attempt great honours for the time draws near Dear Race of Gods Great Stock of Jupiter Behold The world shakes on its ponderous axe See Earth and Heavens immense and th' Ocean's tracts How all things at th' approaching Age rejoyce â— Oh that my Life would last so long and voyce As would suffice Thy Actions to rehearse Not Orpheus then should vanquish me in Verse Nor Linus though their Parents present be Should Pan strive with me by Arcadia's doom Although a God Pan should be overcome Behold says he the Joy of the tottering World and of all the Elements CHAP. XXI That 't is impossible for these things to be spoken concerning a meer Man and that unbelievers by reason of their ignorance of the Divine worship know not even whence they have their being SOme one of their number whose Sentiments have less of prudence in them will perhaps suppose that these things are spoken concerning the Birth of a man But what reason can there be assigned that upon the Birth of a Son of Man the earth should be unsown and unplowed and that the Vine should not need the edge of the Hook nor any other care or cultivation How can these things be thought to be spoken concerning the Off-spring of a Man For Nature is the Handmaid of the Divine Will and does not execute humane Commands Besides the Joy of all the Elements denotes the Advent of God not the Birth of any Man And this namely the Poets praying that the term of his Life might be prolonged is a certain Evidence of Divine Invocation For 't is our usage to ask life and safety of God not of men Thus therefore Sibylla Erythraea speaks to God Why O Lord says She dost Thou lay upon Me a necessity of Prophesying and not rather keep Me raised on high from the Earth until the day of Thy Most Blessed Coming But Maro adds these Verses also to those we have quoted above Begin Sweet Child with smiles Thy Mother know Who ten long Months did with thy burthen go Sweet Child begin cheer'd by no parents look To 's Board no God t' Her Bed no Goddess took For how should his Parents have smiled on him For God who is His Father is a Power void of Quality And He Himself wants all figure but exists in the circumscription of others nor is he endued with an humane Body Who likewise is ignorant that the Spirit of God is unconcern'd in a Marriage Bed For what desire what Appetite can there be in the affection of the chiefest Good whereof all other things are desirous What can be wholly common to Wisedom and Pleasure But it may be permitted them to speak these things who feign to themselves a certain humane Generation of Christ and who make it not their business to cleanse their mind from every ill fact and word I here appeaal to Thee O Piety I implore Thy Assistance in reference to those things which are spoken Thou who art nothing else but the Law of Chastity and Holiness the most desirable of all Goods the School-mistris of a most Holy Hope the most certain and unfeigned Promise of immortality Thee I adore O Piety and Clemency To Thee we owe eternal thanks for the benefit of thy Cure which we stood in need of But the Generality of Men void of Thy assistance by reason of their innate hatred towards Thee have an Aversion for God also Nor do they understand that the very Cause as well of their Life and Being as of all other persons who are impious depends upon that service and worship which is paid to the Deity For the whole world and whatever is contained therein is His Possession CHAP. XXII The Emperour's Thanksgiving wherein He ascribes His Victories and all His other Blessings to Christ also a Reproof of Maximinus the Tyrant of those times who by the severity of his Persecution had increased the Glory of the Christian Religion INdeed I my self do ascribe mine own Felicity and all that I am possest of to Piety as to the Cause thereof Whereto the Event of all things which have been answerable to My desires and wishes does bear witness My Battels My Victories over mine Enemies and My Trophies are an Evidence hereof The Great City knows these things and celebrates them with praises The same likewise is the Sentiment of the Inhabitants of My most beloved City although deceived by false hopes She hath chosen a Prince unworthy of Herself who forthwith underwent a Condigne punishment and such as was agreeable to his own audacious impieties But I look upon these things as unfit to be mentioned now by Me especially who am directing My Discourse to Thee O Piety and who do make it my whole Care how I may address my selfe to Thee in discourses that are pure and seemly Nevertheless I will say something which shall neither appear foul nor indecent A fierce and implacable War abounding with instances of Madness and Cruelty was by the Tyrants waged both against Thee O Piety and against all Thy most Holy Churches Nor were there some persons wanting in the City Rome who rejoyced in such great and publick Mischiefs A Field was likewise pitcht in order to an Engagement But Thou camest forth and didst voluntarily deliver up Thyself being supported by a Faith in God Then the Cruelty of the impious having like some furious fire without intermission preyed upon all things which it met with procured for Thee an admirable and ever-to-becelebrated Glory For on this account it
of Divine Concord and Unity He Himself sits above like the Charioteer and puts them on and drives over the whole world wherever the Sun makes his Visits and is personally present in all places and inspects all affairs Lastly being adorned with a representation of the Celestial Empire having His eyes fixt upon Heaven He directs and manages the affairs of Mortals in a conformity to that Original Draught and is encouraged and strengthened by a resemblance of the Monarchy of God For this the sole King over all hath bestowed on the Nature of Men only of all those Creatures which are on Earth that it should express a likeness of his Divine Monarchy For He is the Law of Imperial power whereby 't is Decreed that all should be subject to the Empire of One. Moreover Monarchy does far excell all other Constitutions and Forms of Government whatever For Polyarchy which is opposed to it being a sort of Regiment wherein many Govern with an equality of power and honour ought rather to be termed Anarchy and Confusion On which account there is one God not two nor three nor yet many For to assert a multitude of Gods is plainly to affirm that there is no God at all One King and his Word and Imperial Law One which Law is not declared by words and syllables nor is it written in Paper or cut upon pillars that it should be consumed by length of Time but it is the living and self-subsisting God the Word who disposes and orders his Fathers Kingdom to all those who are under Him and after Him Him the Celestial Hosts do surround and Myriads of Angels which are the Ministers of God and innumerable Troops of the Milice plac't above the World and of invisible Spirits who residing within the Inclosures of Heaven use their utmost diligence about the Order and Administration of the whole World Over all whom the Royal Logos is the Captain and Prince as 't were some Praefect of the supream Emperour The Sacred Oracles of Divines term Him The Master of the Milice and The Great High-Priest and The Prophet of the Father and The Angel of the Great Council and The Brightness of His Father's Light and The Only-Begotten Son and give Him innumerable other such Titles as these Whom when the Father had Constituted The Living Word and The Law and The Wisdom and The Complement of all Good He made a Present of This Greatest Blessing to all those who are Subject to His Empire But He pierces thorow all things and goes every where and in a plentifull manner displays His Father's Favours to all persons and has stretcht forth the Resemblance of the Imperial Power even as far as those rational Creatures which live on earth having adorned the mind of man which is framed according to His Own Likeness with Divine Faculties Hence 't is that in the mind of man there is a participation of the other Virtues also derived from a Divine Emanation For He only is wise who is also the Sole God He only is essentially Good He only is strong and powerfull And He is the Parent of Justice the Father of Reason and Wisedom the Fountain of Light and Life the Dispenser of Truth and Virtue and lastly the Authour of Empire it self and of all Dominion and Power BUT Whence has man the knowledge of these matters Who hath declared these things in the hearing of Mortals Whence has a Carnal tongue the Liberty of uttering those matters which are forreign both to flesh and body Who ever saw the invisible King and discovered these Excellencies in Him 'T is true the Elements which are joyned in an Affinity with Bodies and the things made up of those Elements are perceived by the senses of the Body But no person hath boasted that with the eyes of the Body He hath ever had a sight of that invisible Kingdom by which all things are Governed nor has mortal Nature ever beheld the Beauty of Wisedom Who hath seen the Face of Justice with eyes of flesh Whence was the Notion of Legal Government and Royal Dominion suggested to men From whence could Imperial Power be known to man who is made up of flesh and bloud Who hath declared to those on earth the invisible Form which can't be express't by any figure and the incorporeal Essence which wants all external Lineaments Questionless there was one Interpreter of these things the Word of God who pierceth thorow all things Who is the Father and Maker of that rational and intellectual substance which appears to be in men who being the Only Person that is united to the Divinity of the Father watereth his own Sons with his Fathers Effluxes Hence have all men Greeks and likewise Barbarians those natural and self-learnt Reasonings hence those Notions of Reason and Wisedom hence the Seeds of prudence and justice hence the Inventions of Arts hence the knowledge of Virtue and the gratefull name of Wisedom and the Venerable Love of Philosophick Learning Hence the knowledge of all that is Good and Commendable hence the Representation of God Himself formed in the mind and a Course of Life fitly answering the divine worship Hence is man furnished with a Royal Power and with an invincible Empire over all things that are in the Earth But after The Logos who is the Parent of Rational Creatures had imprest upon the mind of Man a Character agreeable to the Image and likeness of God and had made Man a Royal Creature having conferred this on him only of all those Creatures which are on Earth namely that he should have a knowledge both of Governing and of being Governed and also that even from this Life he should begin to meditate upon and to fore-learn that promised Hope of the Celestial Kingdom for the sake of which Kingdom He Himself came and as a Father of His children disdained not personally to enter into a Converse with Mortals He Himself cultivating His own Seeds and renewing His heavenly Supplies and Favours declared to all men that they should partake of the Celestial Kingdom And he invited all persons and exhorted them that they should be ready for their journey upwards and should furnish themselves with a Garment befitting their calling And by an unspeakable power he filled the whole world which is enlightened by the Sun's Rayes with his Preaching by a likeness of the earthly Kingdom expressing the Kingdom of Heaven To which he incites and encourages the whole Body of mankind to hasten having shewed all men this Confidence and good Hope OF Which hope Our Emperour most dear to God is even in this life made a partaker in regard he is adorned by God with innate Virtues and has received into his mind the Celestial Effluxes derived from that Fountain For he is rational from that Universal Reason wise from a communication of that Divine Wisdom good from a participation 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
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
possession of the Churches should be delivered to such persons only as would acknowledge and profess one and the same Deity of the Father Son and Holy Spirit in a subsistency of three persons equal in honour and power In order to a more clear manifestation of those persons that owned this acknowledgment and profession such of them as were in Constantinople and Thracia were by this Imperial Law obliged to hold communion with Nectarius Prelate of the Constantinopolitan See those in the Pontick Dioecesis with Helladius Gregorius and Otreïus c. For these Prelates says Sozomen the Emperour himself approved of after he had seen and spoken with them and also they had an eminent repute for their pious Government of their Churches And the Emperour orders further in his Edict that whosoever dissented from a communion of faith with these Prelates in their several districts he should be expelled out of the Church as a manifest Heretick You see then that the power given to these Prelates here was not properly Patriarchichal but only this that their faith was to be the standard as it were to measure that of others by and a communion with them the Test for admitting persons to or expelling them from Ecclesiastick preferments But though we affirm that the Prelates here mentioned by Socrates were not constituted Patriarchs properly so called yet we see no reason of making an inference from hence as Valesius in his note here does that Patriarchs were not constituted by the Constantinopolitan Fathers For this is plainly repugnant to our Socrates's fore-mentioned words in this chap. viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they constituted Patriarchs having made a distribution or division of the Provinces On which distribution of the Provinces the entire constitution of Patriarchs has its sole dependence For from it arose Dioecesis's over which Patriarchs were set See the Learned D r Beveredge's notes on the 6 th Canon of the Nicene Council pag. 52 and on the second Canon of the Constant. Synod pag. 94. * See Socrates book 2. chap. 26. book 2. chap. 16. note a. a This Funeral Oration in praise of Melitius Bishop of Antioch is now extant amongst the Works of Gregorius Nyssenus Vales. a Athanarichus King of the Goths entred Constantinople in the Consulate of Eucherius and Evagrius on the eleventh of January and died on the twenty fifth of the same month as 't is recorded in Idatius's Fasti and in Marcellinus's Chronicon On the year following which was the year of Christ 382 when Antonius and Syagrius were Consuls the whole Gothick Nation surrendred it self to Theodosius on the 3 d of Octob. as says the same Idatius Vales. * In the Greek he is called Merogaudus here and hereafter †His name in the Greek is Satornilus b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders these word thus the forms of the Creed delivered by the Ancients Epiphanius Scholasticus thus the traditions of the Ancients I like neither Version For Socrates means the Books of the Ancient Doctors of the Church and more especially the interpretations of Sacred Scripture put forth by them 'T is certain what he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expositions here he does a little after call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Books of the Ancients Wherefore I have here chosen to render it Expositions as Musculus does For what Socrates here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little lower he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Exposition of the Ancients Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accommodated it must undoubtedly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flourished Which emendation is confirmed by Epiphanius Scholasticus for thus he renders it De Antiquis Ecclesiae Doctoribus qui ante divisionem floruissent concerning the Ancient Doctors of the Church who flourished before the division Vales. * Insist or rely upon †Or Dispersion d Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make known their Draught of the Creed I had rather read as Nicephorus does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set forth and deliver in to him in writing a Draught c Vales. c This Draught of the Creed which Eunomius then presented to the Emperour Theodosius I have by me in Manuscript for which I am oblieged to the most famous and Learned Emericus Bigotius In the Bavarian Manuscript and in Livineius's Copy this Draught of the Creed was placed at the latter end of Gregorius Nyssenus's Books against Eunomius as Gretser attests But in the Florentine Copy from which Bigotius transcribed this Creed it was placed before those Books Nor will it be unusefull to insert it here For though it contains Eunomius's whole impiety yet some things occur in it in no wise despicable EUNOMIUS's Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereas God and our Saviour Jesus Christ according to a most just sentence has said that he will confess before God and the Father those which should confess Him before men and that he will deny such as should deny Him and whereas the Apostolick Doctrine does exhort us to be always ready to give an account to every one that asketh it Whereas lastly the Imperial commands do require this Confession with all readiness We confess what our Sentiments are and that We Believe in one only true God according to his own Doctrine not honouring Him with a false voice For He cannot lye But is by nature and Glory truly one God without beginning always and eternally alone Not parted or divided into many as to his Substance according to which he is one nor existing sometimes one at others another no◠receding from what he is nor formed from one Substance into three Persons For he is altogether and wholly one continuing always alone in one and the same manner Having no companion of his Divinity no partaker of his Glory no Consort of his power no Assessour of his Kingdom For he is one and the only Omnipotent God God of Gods King of Kings and Lord of Lords The Highest over all the earth the Highest in the heavens the Highest in the Highest the Heavenly things true in being what he is and always continuing so True in his Works true in his Words The beginning of all Subjection Power Empire Above Conversion and free from change as being incorrupt Not dividing his own Substance in begetting nor being the same begetting and begotten or existing the same Father and Son For he is incorrupt In working in no wise wanting matter or members or natural instruments For he stands in need of nothing WE BELIEVE also in the Son of God the only Begotten God the First begotten of every Creature Christ the true God not unbegotten not before he was named the Son without Generation begotten before every Creature Not uncreated The Beginning of the Waies of God in order to his Works and being the Word in the beginning not without a beginning The living Wisdom the operating Truth the subsisting Power the begotten Life as being the Son of God
〈◊〉 〈◊〉 〈◊〉 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
life he means the Monks †Or upon c Nicephorus Callistus terms this Jacobus Nisibenus and adds that mention is made as well of him as of Varadatus or Baradatus by Theodoret in his Historia Religiosa Notwithstanding Theodoret in chap. 21. of his Historia Religiosa does not say that Jacobus was a Nisibene which thing Theodoret would not in any wise have omitted if Jacobus had indeed been a Nisibene For whereas he notes that this Latter Jacobus was like the former Jacobus Nisibenus not only in name but in manners and dignity for both of them were Priests if he had been a Nisibene also Theodoret would in no wise have omitted that at that place Neither does Theodorus Lector Collectan book 1. make this Latter Jacobus who answered Leo Augustus's Circular Letters a Nisibene nor yâ—â— Theophanes in his Chronicon pag. 96. There is also extant an Epistle of Theodoret's written to this Jacobus in which he terms him a Presbyter and a Monk Instead of Baradatus Theophanes stiles him Bardas corruptly as I think In the Third part of the Chalcedon Synod pag. 375. amongst the Monks to whom the Emperour Leo wrote Letters the first named is the Monk Jacobus Nisibenus then Symeones and Baradatus Ephremius Bishop of Antioch makes mention of them also in his Epistle ad Monachos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Severianos and in his third Oration which he wrote to the Monks Domnus and Johannes as it occurs in Photius Vales. a I am of the same mind with Christophorson and S r Henry Savil who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having been illegally have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having been illegally performed 'T is certain in these books of Evagrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was most frequently put instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we following the authority of the M. S. Copies have mended But at this place in regard the Manuscript Copies differed not from the printed ones we scrupled the altering of any thing Vales. b The name of this Silentiarius was wanting in the ordinary Editions and in Nicephorus We have put it in from the incomparable â—â—orentine Manuscript wherein 't is plainly and expressly written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Diomedes the Silentiarius Concerning the Silentiarii I have heretofore observed something in my Notes on Amm. Marcellinus Vales. c Nicolaus Alemannus in his Historicall Notes on Procopius's Historia Arcana pag. 103 Edit Lugd. 1623 tells us that the Silentiarii whom Procopius as he remarks sometimes terms Domestici and Protectores were Officers of the greatest honour about the Emperour in regard they were of the Emperour 's inmost Chamber on which account they were also termed Cubicularii He says further that the outward Chamber out of which there was an immediate passage into the very Chamber of the Emperour by reason of the silence there kept in Reverence to the Emperour was termed Silentium the Silence which the Greeks by a corrupt name called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence these Cubicularii had the name of Silentiarii Meursius in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes two Orders of these Officers the first was a meaner sort of Office their business was to command the people to be silent and quies The other Order of the Silentiarii was far more honourable they were says Meursius over the Secrets of the Emperour and are reckoned amongst the Clarissimi See D r Howell's account of these Officers Part II of his Hist. chap. 1. pag. 51. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson understood this place very ill as it appears from his Version for he renders it thus istarum Epistotarum Exemplaria extant in litteris Leonis Imperatoris generatim ad omnes scriptis c. The Copies of these Epistles are extant in the Empeperour Leo's Letters which he wrote in general to all persons c. But Liberatus Diaconus in his Breviarium chap. 15. does incomparably well declare what these Encyclica that is Circular Letters were in these words Imperator scripsit singularum civitatum Episcopis de utroque negotio c. The Emperour wrote to the Bishops of every City concerning each affair consulting what ought to be done c. Who return answer that the Chalcedon Synod is to be vindicated even unto bloud but that Timotheus was not only not to be reckoned amongst the Bishops but to be deprived even of the Christian Appellation And these Epistles or Relations of all the Bishops in one body of a book are termed Encyclicae Further these Encyclicae translated almost all into Latine are extant in the third part of the Chalcedon Synod pag. 372 c. of the Cologne Edition an eximious piece of Ecclesiastick Antiquity which I heartily wish were extant in Greek There is mention made of these Encyclicae in Victor Tunonenfis's Chronicon Vales. * Or I would not bring a greatness upon this present work †Or with all suffrages e There is mention of this Amphilochius Bishop of Side in Photius's Bibliotheca chap. 52. Where the Letters of Atticuâ— and Sisinnius Bishops of Constantinople written to him are recorded The same Amphilochius was present at the Ephesine and Chalcedon Synods as 't is apparent from the Synodick Acts. Further Eulogius Bishop of Alexandria book 9 does attest that this Amphilochius Bishop of Side although at the beginning he had affirmed in his Letters to the Emperour Leo that he could in no wise give his assent to the Chalcedon Synod yet some little time after consented and subscribed to that same Synod Eulogius's words are related by Photius in his Bibliotheca pag. 879 Edit David Hoeschel 1611. Vales. * The Emperour †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 1 Cor. 15. 8. * Or how could he our Saviour have â—ad a place amongst so many so great and such Holy Fathers unless the Holy Spirit had been with them from the beginning †Or people * See chap. 5. †Or elect Timotheus another Bishop successour to Proterius a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also Nicephorus writes it But in Liberatus's Breviarium chap. 16 this surname of Timotheus is written far otherwise For Liberatus's words are these Et exilio relegatur Timotheus Aelurus Chersonam arctâ custodiâ fit pro Proterio Timotheus câ—gnomento Salophaciolus sive Asbus And Timotheus Aelurus is conveyed into banishment to Chersona under a close guard and in Proterius's stead Timotheus surnamed Salophaciolus or Asbus is made Bishop But in Liberatus it must be written Albus as Theophanes informs us in these words See his Chronicon pag. 96 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But another Timothy surnamed Albus called also Salophaciolus was ordained Cedrâ—nus relates the same What must we say therefore Shall we affirm that in Evagrius it must be written Albus instead of Basilicus Or does Salophaciolus import something that is royall Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifies â—ascia which may be taken for a royall Diadem But nothing