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
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
†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
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
after this manner This their stubborn contention therefore against the Church and this New Heretical separation from it had this original There is said to be a certain Village in that Mysia which borders upon Phrygia called by the name of Ardaba There they say one of those who had newly embraced the Faith by name Montanus when Gratus was Proconsul of Asia by reason of his immoderate desire after and love for the chief place gave the adversary an entrance into himself and was filled with the devil and being on a suddain possest with a â—urious and frantick temper of mind became perfectly mad and began to utter strange and barbarous expressions foretelling what was to come a thing which is contrary to the order and institution of the Church received from antient tradition and propagated by a continued succession Now of those who at that time were at the hearing of his counterfeited expressions some with indignation rebuked him as being moved by and possest with a devil and a spirit of errour and as being a disturber of the multitude they prohibited him also to speak for they were mindfull of the Lords premonition and his menaces whereby we are commanded with vigilancy to beware of the coming of false Prophets But others as if they had been inspired by the Holy Ghost and with the gift of Prophecy conceiving also very high thoughts of themselves and being unmindfull of the Lords premonition provoked that infatuating flattering and seducing spirit to speak and being enticed and deceived by it forbad it should any more be silenâ—'t By this art or rather by this method of subtilty and mischief the devil plotted destruction against those who were disobedient to the Lords premonition and being undeservedly honoured by them he excited and enkindled their minds which had forsaken the true Faith For he stirred up two other women and filled them with a counterfeit spirit so that they like the fore-mentioned person uttered extravagant foolish and strange expressions and those who delighted in and boasted of that matter that spirit pronounced blessed and puft them up with the greatness of the promises Sometimes also making use of conjecturall and credible arguments he condemned them publickly that so he might also seem a reproving Spirit Those few who were deceived were Phrygians But this insolent spirit taught them to revile the whole Church under heaven because this spirit of false Prophecy received neither honour from nor found any way of entrance into it For when the faithfull throughout Asia had met often and in many places of Asia upon this account and had inquired into this new doctrine and determined it to be prophane and rejected this Heresie they were expelled out of the Church and interdicted communion with the Faithfull Having related thus much in the beginning of his work and subjoyned throughout that whole book a confutation of their errour in his second book he says these words concerning the death of the forementioned persons Whereas therefore they have termed us the Murderers of the Prophets because we have not admitted of their prattling and lying Prophets for these they say are those whom the Lord promised to send his people let them answer us for God's sake is there any one of those most excellent who even from Montanus and his women began to speak that hath been persecuted by the Jews or slain by the impious not one Is there any one of them who has been apprehended and crucified for the name of Christ None at all Neither hath any of their women been scourged in the Synagogues of the Jews or stoned not one of them any where or in any wise yea Montanus and Maximilla are said to have dyed another manner of death For t is famed both these persons incited thereto by that furious spirit hanged themselves not together but each of them at the time of their death as t is strongly reported And so they dyed and put an end to their lives after the same manner that the traitour Judas did In like manner also common â—ame says that that admirable fellow Theodotus who was as it were the first Procuratour of that they stiled their Prophecie was possest with a false ecâ—tasie of mind as if at some time or other he should be lifted up and assumed â—nto heaven and that having given himself wholly up into the power of that spirit of errour he was thrown into the air by him and dyed miserably 'T is said indeed that this thing was thus done but in as much as we saw it not we doe not suppose O Macarius that we certainly know any thing hereof For peradventure Montanus Theodotus and the foresaid woman dyed after this manner perhaps they did not so die Again in the same book he says the holy Bishops of that time did attempt to confute the spirit which was in Maximilla but were prohibited by others to wit those that were favourers of that spirit He writes thus And let not the spirit in Maximilla say to me as 't is related in the same book of Asterius Urbanus I am driven as a wolf from the sheep I am not a wolf I am the Word the Spirit and the Power but let him evidently manifest and prove that Power in the Spirit and let him by that Spirit compell those that were then present to confess that they tried and conferred with that babling spirit I mean those approved men and Bishops Zoticus of the Town Comanes and Julianus of Apamea whose mouths Themison and those of his party having stopped would not suffer that lying spirit to be reproved by them Again in the same book having interposed some words to confute the false Prophecies of Maximilla he evidences both the time when he wrote these things and also mentions her predictions wherein she had foretold there should be Wars and Commotions the falsehood of which predictions he reprehends in these words And has not this lie been already made apparently manifest For to this day 't is more than thirteen years since this woman died and yet there has not been either a particular or an universal war in the world Yea rather by the mercy of God the Christians have had a firm and lasting peace And thus much out of his second book Out of the third I will also add some few words where he says thus to those who boasted that many even of their party had suffered as Martyrs When therefore they can return no answer having been confuted in all passages we have mentioned they endeavour to flee to the Martyrs saying they have many Martyrs and that is a certain and undoubted evidence of that power by them called the Prophetick spirit But this in my judgment is much more untrue For some followers of other Heresies doe boast they have many Martyrs and yet we shall not I think upon this account embrace their opinion nor confess they have the truth amongst them Those also
he was either sitting or standing should he have heard such words as these And this may be manifested from those Epistles of his which he wrote either to the neighbouring Churches to confirm them or to some brethren to admonish and exhort them Thus far Irenaeus CHAP. XXI How Apollonius suffered Martyrdom at Rome AT the same time of Commodus's Empire our affairs were converted into a quiet and sedate posture peace by the divine grace encompassing the Churches throughout the whole world In which interim the saving Word of God allured very many of all sorts of men to the religious worship of the universal God So that now many of those at Rome who were very eminent both for riches and descent did together with their whole housholds and families betake themselves to the attaining of salvation But this could not be born with by the envious devil that hater of good being by nature malicious Therefore he arms himself again inventing various Stratagems against us At the City Rome therefore he brings before the judgement seat Apollonius a man who was at that time one of the faithfull and very eminent for his Learning and Philosophy having stirred up one of his ministers who was fit for such a wicked enterprize to accuse this person Now this wretch having undertaken this accusation in an unseasonable time for according to the Imperial Edict the informers against those that were Christians were to be put to death had his legs forthwith broken and was put to death Perennis the Judge having pronounc't this sentence against him but the Martyr most beloved by God after the Judge had earnestly beseeched him by many entreaties and requested him to render an account of his Faith before the Senate having made a most elegant defence before them all for the faith he profest was as it were by a decree of the Senate condemn'd to undergoe a capital punishment For by an ancient Law 't was establisht amongst them that those Christians who were once accused before the judgment-seat should in no wise be dismist unless they receded from their opinion Moreover he that is desirous to know Apollonius's speeches before the Judge and the answers he made to the interrogatories of Perennis the oration also which he spoke before the Senate in defence of our faith may see them in our collection of the sufferings of the antient Martyrs CHAP. XXII What Bishops flourisht at that time MOreover in the tenth year of Commodus's Reign Eleutherus having executed the Episcopal office thirteen years was succeeded by Victor In the same year also Julianus having compleated his tenth year Demetrius undertook the Government of the Churches at Alexandria At the same time likewise Serapion whom we spake of a little before flourisht being the eighth Bishop from the Apostles of the Antiochian Church At Caesarea in Palestine presided Theophilus and in like manner Narcissus whom we made mention of before at that time had the publick charge over the Church at Jerusalem At Corinth in Achaia Bacchyllus was then the Bishop and at the Church of Ephesus Polycrates Many others 't is likely besides these were eminent at that time but we at it was meet have onely recounted their names by whose writings the doctrine of the true faith has been derived down to us CHAP. XXIII Concerning the Question then moved about Easter AT the same time no small controversie being raised because the Churches of all Asia supposed as from a more antient tradition that the fourteenth day of the Moon ought to be observed as the salutary feast of Easter to wit the same day whereon the Jews were commanded to kill the Lamb and that they ought always on that day whatever day of the week it should happen to be to put an end to their fastings when as notwithstanding 't was not the usage of the Churches over the rest of the world to doe after this manner which usage being received from Apostolick tradition and still prevalent they observed to wit that they ought not to put an end to their fastings on any other day save that of the resurrection of our Saviour upon this account Synods and assemblies of Bishops were convened And all of them with one consent did by their letters inform the Brethren every where of the Ecclesiastick decree to wit that the Mystery of our Lords resurrection should never be celebrated on any other day but Sunday and that on that day onely we should observe to conclude the Fasts before Easter There is at this time extant the Epistle of those who then were assembled in Palestine over whom Theophilus Bishop of the Church in Caesarea and Narcissus Bishop of Jerusalem presided In like manner another Epistle of those Assembled at Rome concerning the same question having Victor the Bishops name prefixt to it also another of those Bishops in Pontus over whom Palmas as being the most antient presided Also an Epistle of the Churches in Gallia which Irenaeus had the oversight of Moreover of those in Osdroëna and the Cities there and a private Letter of Bacchyllus's Bishop of the Corinthian Church of many others also all which having uttered one and the same opinion and sentiment proposed the same judgment and this we have mentioned was their onely definitive determination CHAP. XXIV Concerning the disagreement of the Churches throughout Asia OVer those Bishops in Asia who stifly maintained they ought to observe the antient usage heretofore delivered to them presided Polycrates Who in the Epistle he wrote to Victor and the Roman Church declares the tradition derived down to his own times in these words We therefore observe the true and genuine day having neither added any thing to nor taken any thing from the uninterrupted usage delivered to us For in Asia the great lights are dead who shall be raised again in the day of the Lords Advent wherein he shall come with glory from heaven and raise up all his Saints I mean Philip one of the 12 Apostles who died at Hierapolis and his two daughters who continued Virgins to the end of their lives also his other daughter having whilest she lived been inspired by the holy Ghost died at Ephesus And moreover John who leaned on the Lords breast and was a Priest wearing a plate of Gold and was a Martyr and a Doctor this John I say died at Ephesus Moreover also Polycarp Bishop at Smyrna and Martyr and Thraseas of Eusmema Bishop and Martyr who died at Smyrna What need we mention Sagaris Bishop and Martyr who died at Laodicea And moreover Papirius of Blessed memory and Melito the Eunuch who in all things was directed by the suggestion of the holy Spirit who lies at Sardis expecting the Lords coming to visit him from heaven when he shall be raised from the dead All these kept the day of Easter on the
of our Ecclesiastick History to those foregoing books at this place finished we have dedicated it to you most sacred Paulinus hereby publishing you to be the seal and closure as it were of this our whole work Nor will it be incongruous as we suppose to place here in its due order a compleat Panegyrick concerning the Re-edification of the Churches obeying herein the holy Spirit which exhorteth us in these words O sing unto the Lord a new song for he hath done marvellous things With his own right hand and with his holy arme hath he gotten himself the victory The Lord hath declared his salvation his righteousness hath he openly shewed in the sight of the Heathen Therefore since the Scripture injoyneth us to begin a new song let us agreeable thereto sing together because after such terrible black and horrid spectacles and relations we are now vouchsafed to see such happy days and to celebrate such Festivals as many of our Ancestours who were truly just and Gods Martyrs desired to see upon earth but have not seen them and to hear but have not heard them But these persons hastning away with all possible speed obtained far more excellent things being taken up into Heaven and into the Paradise of divine joy and delight And we confessing these present enjoyments to be greater than our deserts stand amazed at the bounty of the Donour of such munificence We also justly admire and adore him with the utmost vigour of our souls attesting the truth of his Predictions by his Prophets contain'd in the Scriptures in which 't is said O come hither and behold the works of the Lord what miracles he hath done upon the earth He maketh warrs to cease in all the world He shall break the bow and knap in sunder the spear and burn the shields with fire Let us therefore rejoyce at the perfect and effectual completion of these things in our days and with gladness prosecute the series of our narration After the same manner therefore that we have related did the whole race of those enemies of God vanish and was suddenly taken away out of mens sight so that that divine Oracle was again compleated which says I have seen the wicked exalted and lifted up like the Cedars of Libanus I went by and lo he was not I sought his place but it could not be found Now therefore a bright and glorious day no cloud overshadowing it doth enlighten with raies of heavenly light the Churches of Christ over all the earth Neither were there any of those that were strangers to the community of us Christians and to our Religion but although they did not enjoy them in the same degree that we did yet at least in some measure might together with us partake of the streams and effluxes of those good things which had been procured us from God CHAP. II. Concerning the Re-edification of the Churches ALL mankind was now free from the slavery and oppression of Tyrants and being released from their former miseries although several ways yet all acknowledged as well as they could that it was the only true God who was the Defender of the pious But more especially amongst us all whose hopes were fixed solely upon God's Christ there was an inexpressible joy and a kind of celestial gladness when we saw all places which through the irreligion of the Tyrants were a little while ago totally destroyed restored to life as it were and recovered from a tedious and fatal ruine and when we beheld the Temples erected again from the ground to a vast height and in splendour far excelling those which had formerly been destroyed Moreover the Emperours themselves in whose hands the supream power was by their continual enacting of Laws in favour of the Christians did enlarge augment and confirm the magnificence of the Divine bounty towards us There were Rescripts also frequently sent from the Emperour particularly to the Bishops their honours were increased and sums of money were bestowed on them The Contents of which Rescripts being translated out of Latine into Greek it may not be impertinent to record in this book as in a sacred Table at a proper and fit place that they may be had in continual remembrance by all succeeding generations CHAP. III. Concerning the Consecrations of Churches every where solemniz'd AFter those things a spectacle earnestly prayed for and much desired by us all appeared to wit the Solemnization of the Festivals of Dedication of Churches throughout every City and the Consecrations of the new builded Oratories the frequent assemblies of Bishops the concourse of Strangers from Countries far remote the mutual love and benevolence of the people the union of the members of Christs body joyned together in an intire harmony and consent therefore agreeable to that Prophetick prediction which has mystically fore-signified what is to come bone was joyned to bone and joynt to joynt and what ever else that Divine Prophecy has aenigmatically but truly declared There was one and the same power of the holy Ghost which passed through all the members one soul in all the same alacrity of faith one common concent in chaunting forth the praises of God Indeed the Ceremonies of the Prelates were most intire the Presbyters performances of Service exact the Rites of the Church decent and majestick on the one hand was a place for the singers of Psalms and for the rest of the Auditors of the expressions sent from God on the other was a place for those who performed the divine and mystical Services there were also delivered the mystical Symbols of our Saviour's Passion And now people of all Ages and Sexes men and women with the utmost vigour of their minds with joyful hearts and souls by prayers and thanksgiving worshiped God the author of all good All the Prelates then present made publick Orations every one as well as he was able endeavouring to set forth the praises of those assembled CHAP. IV. A Panegyrick concerning the splendid posture of our Affaires AND a certain person that had been indifferently well educated and was deserving having made this Oration came forth into the presence of a great many Bishops that were then present as at an â—â—â—lesiastick assembly who gave him Audience quietly and decently then turning himself towards one who was the eminentest of them all a Bishop acceptable to God by whose care the Church of Tyre the stateliest Fabrick amongst all the Churches within the Country of Phoenicia was gloriously erected he spake thus A Panegyrick upon the building of the Churches spoken to Paulinus Bishop of Tyre You the Friends and Priests of God who are wrapt in the sacred long Vesture Crowned with the celestial diadem of glory anointed with the holy Unction and clothed in the Sacerdotal Robe of the holy Spirit and You the Grace and Ornament of this New-erected and sacred Temple of God You who are adorned by God with a prudence befitting an hoary
Doctrine should penetrate and infect them What man is he that when he hears these words of Saint John In the beginning was the Word will not condemn those that affirm there was a time when the Word was not Or who is he that when he hears these words of the Gospel The only begotten Son and by him all things were made will not abominate these men that say the Son is one of the Creatures But how can he be one of those things that were made by him Or how can he be termed the Only begotten who according to their sentiments of him is reckon'd amongst all the other creatures How can he be made of nothing whenas the Father himself saith My heart hath indited a good matter and Before the morning I have begotten thee in the womb Or how can he be unlike the Father in Essence whenas he is the perfect Image and the brightness of the Father and whenas he himself testifieth He that hath seen me hath seen the Father Now if the Son be the Word and the Wisedom of the Father How can there be a time when he was not For 't is the same absurdity as if they should say there was a time when God was both without his Word and his Wisedom How can he be mutable and subject to change who says concerning himself I am in the Father and the Father in me and I and the Father are one He spake also by the Prophet Behold me for I am the Lord and am not changed And though some one may say that this was spoken in reference to the Father yet it will be more accommodate to understand it now to be spoken in relation to the Word because although he became man yet was he not changed but as the Apostle says Jesus Christ the same yesterday and to day and for ever But what motive could they have to say that he was made for us whenas Paul saith For him are all things and by him are all things But concerning their Blasphemy in affirming that the Son doth not perfectly know the Father it ought not to be wondred at For having once resolved to fight against Christ they despise even the Words of the Lord himself who says As the Father knoweth me even so know I the Father If therefore the Father knoweth the Son only in part it is manifest that the Son also knoweth the Father in part But if it be impious to assert this and if the Father knoweth the Son perfectly it is perspicuous that as the Father knoweth his own Word so doth the Word know his own Father whose Word he is By asserting of these things and explaining the sacred Scriptures we have frequently confuted them but they like Chamaeleons have again been changed pertinaciously contending to appropriate to themselves this that is written When the impious is arrived at the very extreams of wickedness he despiseth There have indeed been many Heresies before these persons which by their too much audaciousness have fallen into imprudence and folly But these men who by all their discourses attempt nothing less than the subversion of the Divinity of the Word have to the utmost of their power made those preceding Heresies to be accounted just in regard they approach neerer to Antichrist Wherefore they are expelled out of the Church and Anathematized We are really troubled at the destruction of these men and the rather because they were heretofore instructed in the Doctrine of the Church but have now renounced it Yet we do not look upon this as so strange a thing For the same thing befell Hymenaeus and Philetus and before them Judas who though he had been our Saviour's Disciple yet was afterwards his betrayer and an Apostate Neither have we continued unadvis'd of these very persons for our Lord hath predicted Take heed that no man deceive you For many shall come in my name saying I am Christ and the time draweth neer and they shall deceive many Go ye not therefore after them And Paul having learned these things from our Saviour wrote thus That in the latter days some shall depart from the sound faith giving heed to seducing spirits and doctrines of devils who detest the truth Since therefore our Lord and Saviour Jesus Christ hath himself commanded this and also by his Apostle hath given us intimation concerning these men we being ear-witnesses of their impiety have deservedly anathematized these men as we said before and openly declar'd them estranged from the Catholick Church and Faith Moreover we have signified thus much to your Piety beloved and dearest Fellow-Ministers that if any of them should have the confidence to come to you you might not entertain them and that you should not be perswaded to believe Eusebius or any one else that shall write to you concerning them For it is our Duty as we are Christians to detest all those that speak or devise any thing against Christ as the Enemies of God and the corrupters of Souls and not to say to such men so much as God speed lest we become partakers of their iniquities as Saint John hath commanded us Salute the Brethren that are with you they that are with us salute you Alexander having Written such Letters as this to all the Bishops in every City the mischief grew worse those to whom the Contents thereof were communicated being hereby inflamed with a pertinacious contention Some were of the same Opinion with and subscrib'd to the Contents of these Letters but others did the contrary But Eusebius Bishop of Nicomedia was in the highest degree incited to dissent because Alexander had in his Letters made a reproachfull mention of him in particular At that time Eusebius was a man of great interest because the Emperour did then keep his Court at Nicomedia for Diocletian had not long before built a Pallace there For this reason therefore many Bishops were very obsequious to Eusebius And he himself wrote frequently sometimes to Alexander advising him to suppress the controversie raised amongst them and to readmit Arius and his Adherents into the Church at other times he wrote to the Bishops of every particular City perswading them that they should not consent to Alexander Hence it came to pass that all places were filled with tumult and disturbances For now a man might have seen not only the Prelates of the Churches in words contending with one another but the populace also divided some inclining to one party some to another And this matter grew to that height of indignity and insolency that the Christian Religion became a Ridicule even in the publick Theaters Those that were at Alexandria did pertinaciously contend about the chiefest points of the Faith they also sent Embassies to the Bishops of every particular Province Likewise those that were of the other party were authours of the like stirs and discords There were mixed amongst the
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
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
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
us drawn from that Original of the Celestial Kingdom and concerning that other false one which does counterfeit the Impress thereof and lastly concerning those things which do accompany each sort of Empire Having therefore learned the Divine Mysteries from these Oracles as from some Hierophantae we will thus begin our Divine Discourses EUSEBIUS PAMPHILUS'S ORATION IN PRAISE OF THE EMPEROUR CONSTANTINE SPOKEN AT HIS TRICENNALIA THIS is the Great Emperour's Solemn Festival wherein We who are the Servants of the Emperour inspired with the Instructions of Sacred Discourses do rejoyce He who gives beginning to and Rules this Our Festival is the Great Emperour Himself Him I term The Great Emperour who is truly Great Him I mean nor will the Emperour who is here present be offended thereat but will rather together with Us highly approve of this Our Discourse concerning the Divinity who is beyond the Universe the Supream over all the Highest the most Immense The Thrones of whose Empire are the Celestial Arches and the Earth the Footstool of His Feet Nor can any one perfectly comprehend Him in His mind For the Glorious Light which surrounds Him by the unspeakable Splendour of its Rayes drives off all persons and hinders them from beholding his Divinity Him the Celestial Hosts do encompass His Guards are the Supernal Powers Him They acknowledge their Master Lord and Emperour The innumerable multitudes of Angels and the Companies of Arch-Angels and the Quires of Holy Spirits deriving their Splendour from the Rayes about Him as 't were from some everlasting Fountains of Light are illustrated Likewise all the Lights and especially those Divine and Intellectual Kinds of incorporeal Lights which have their place beyond Heaven do celebrate this Great Emperour with the highest and most Divine Hymns The vast Firmament like some azure Curtain is drawn between which separates those without from them who are conversant within the Palace Round this Firmament in the same manner with the Light-Bearers in the Imperial Porticus's run the Sun and Moon and those other Luminaries of Heaven which do both highly honour the Emperour Himself and also at His beck and word afford the Splendour of an inextinguishable Light to those who are without Heaven and who inhabit a Gloomy Region Whereas therefore I do presume that Our Victorious Prince Himself also does with praises celebrate this Greatest Emperour therein in my own judgment I seem to do very well in regard I am truly sensible that all power amongst us is derivative from Him Him also the Religious Caesars do acknowledge to be the Fountain of all Blessings having received this Command from their Father Him the Milice the numerous multitudes of the people as well in the Countries as Cities and the Governours of Provinces assembling in the Church do Religiously adore being instructed by Our Great Saviour and Master Lastly all mankind in general all sorts of Nations Tribes and Languages and all persons as well collectively and in one Body as severally and apart although in other matters they differ in their Sentiments yet agree in this very one confession invoking this One and Only God by natural reason by notions self-learnt and which proceed not from the instruction of any Teacher What does not the whole Mass of the Earth acknowledge him Lord By the Plants and Living Creatures produced out of it does it not evidently demonstrate its submission to his command who is far superiour in power The Torrents also of Rivers overflowing with their waters and the plentifull streams of Fountaines perpetually issuing out of the unknown and immense depths of the Earth do profess him to be the Authour of this inexplicable and miraculous performance The Gulfs of the Sea inclosed within unfathomable depths and the swollen Waves which are raised to a vast height and strike the adjacent Earth with terrour as soon as they approach the Shores dread Him being bound by the Command of His Divine Law Moreover the Determinate Quantities of Winter Showers and the astonishing noise of the Thunder and the â—lashings of the Lightning and the variable and inconstant blasts of the Windes and lastly the aierie Tracks of the Clouds do plainly exhibit his presence to those who can in no wise take a view of him with their own eyes The all enlightening Sun also who hath finished so vast a number of ages acknowledges him only as his Lord and in entire obedience to his command never dare go beyond his fixt Bounds The Moon likewise which for the splendour of her light is far inferiour to the Sun being lessened and again increased at set periods of Times obeys the Divine Commands And the Beautie of Heaven which glisters gorgeously with the Dances of the Stars and moves with Order and Harmony and measures over its own Circles proclaims God to be the Donor of all manner of Light Likewise all the other Celestial Luminaries having by his Beck and Word made up one harmonious Consort finishing their long Course by the Circles of so vast a number of ages like charioteers run over the Rounds of their Aetherial Stages The successive Returns of nights and dayes the changes of Seasons and Times and the Order and Harmony of the Universe do celebrate the manifold wisedom of his infinite and immense power Those invisible Powers which flye about the Plains that lye streacht through the Air do render to this God due and befitting praise The whole World therefore with a joynt consent doth laâ—d this Great Emperour The Heavens above and those Quires which are higher than the Celestial Arches do reverence Him the Hosts of Angels praise Him with inexpressible Hymns and the Spirits which are the Off-springs of Intellectual Light do pronounce Him their Parent and their God Those Ages unlimited by Time which were before this Heaven and this World and besides infinite other Ages before all constitution of things visible do acknowledge one sole and supream Master and Lord. Lastly He Himself who is in all and before all and after all His only-begotten Son and praeexisting Word the Great High-Priest of the Great God ancienter than all Time and all Ages devoted and consecrated to the worship of His Father is the First and Only Person who makes Supplication to Him for the Salvation of all men Who enjoyes a preheminence in the Government of the world but possesses an equal share of Glory with His Father in His Father's Kingdom For He is that Light which transcends all things which dances about the Father and which by its intervention Separates that Nature which is without a Beginning and without a Generation from the substance of things begotten Which Light also streaming from above from the Deity which wants both beginning and end diffuses it self without and illustrates the Region above heaven and all things that are within heaven
the margin of Moraeus's Copy But whereas they are not either in the Kings or Fuketian Copy or in Robert Stephen's-Edition there is no reason which may compel us to add them here And perhaps it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that term being brought hither which occurs in the foregoing line Farther this Disputation of Constantine is in my judgment designed against Porphyrius or some other Graecian Philosophers who objected this against the Christians because they asserted that Christ was crucified and put to death by men For thus they argued against the Christians If Christ be God how could Force and Violence have been made use of against Him by men in regard 't is plain that men are able to do nothing against God Vales. In this Edition of Valesius's the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out by a mistake of the Press I suppose for 't is in Stephens * Or Disturbed h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Constantine calls the Apostles who nevertheless ' tis-manifest were illiterate and unskilfull persons So also lower in this chapter he terms the same persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men endued with an excellent wit It was indeed Constantine's Sentiment that we were to think honourably of the Apostles whom the Church had so high a veneration for But the holy Fathers speak far otherwise concerning the Apostles and especially John Chrysostome who confesses that the Apostles were persons wholly ignorant and unskilfull and from thence â—etches a most cogent argument in confirmation of the Christian faith that illiterate men had prevailed upon the Philosophers that the meanest sort of Fishermen of Judaea had perswaded the Romans who were Conquerours of the world to worship a person that was Crucified Constantine repeats the same thing hereafter Vales. †That is God's Clemency i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This term seems to be used instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly The meaning of this place is to be fetcht from a passage which occurs hereafter in this chapter where Constantine expresses himself thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this is the eminentest gift of Thy Clemency that Thou hast rendred men indued with a good c. For these two places borrow light one from the other In the Fuk. Turneb and Savil. Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. ‖ Or Administring justice k From these words a new chapter is begun in Robert Stephen's Edition and in the Kings Copy wherein these words are set at some little distance from the words foregoing But in the excellent Fuketian Manuscript and in the Sheets there is no distinction made here Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write it adverbially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it so And thus I found it plainly written in the Fuketian Copy Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the same sense wherein manet amongst the Latines is sometimes used as when 't is said te manet Capitolina palmata that is is provided for Thee Graecians take the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense So in Constantius's Letter to the Alexandrians which Athanasius records in his Apologetick to the Emperour Constantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nevertheless the Learned have from their own Copies long since mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may expect or wait which emendation I found in the Books of Turnebus and S r Henry Savil. The Fuketian Copy has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come upon them Vales. * Or Modestest n He means the Decree of God concerning the assuming manhood or concerning the Incarnation by which the life of men was repaired 'T is apparent therefore that the Chapters are well digested by us unless any one should have a mind to make the tenth chapter reach to these words which I should willingly yield to Vales. †Or Birth o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robert Stephens in those various Readings which he has remarked at the close of his Edition gives notice that in some Copies this place is read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is dear to him that is to God Which doubtless is the true writing For Constantine sayes that the manner of a Natural Generation is known to all but that very few know the way of the Divine Generation those namely whom God shall have a peculiar affection for In the Kings Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Sheets 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Fuk. Savil. and Turneb Copies give the true reading Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Geneva-men did ill in admitting the two last words into the Text from the conjecture of Scaliger as 't is noted at the margin But 't is plain enough that they are to be rejected For they both disturb the whole meaning of this place and also occur not in the Manuscript-Copies Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson saw nothing at this place But 't was obvious to have been observed that the reading here ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For here Constantine compares the Son with preservation and the Father with the Preserver As therefore the Father is the Cause of the Son but the Son the Effect or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the preserver is the Cause of the safety of all things but safety is the Effect or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Preserver Vales. r The ancient Divines those especially amongst the Greeks affirmed that one person in the Trinity God the Father namely was the Cause but that the other Two to wiâ— the Son and Holy Spirit were the Causata i. e. the Effects So Athanasius in Quaestion Secund. chap. 11. and 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Son is not the Cause but the Causatum So also Johannes Damascenus in his first Book de Imaginibus not far from the Beginning Imago say he Dei invisibilis est ipse Filius The Image of the invisible God is the Son Himself who bears the Father in Himself and is in all things the same with Him save in this one that He is from Him as from the Cause For the Natural Cause is the Father from which the Son proceeds Also Gregory Nazianzen in Orat. 29 which is de Dogmate does in express words assert that the Father is the Cause of the Son and of the Holy Spirit But amongst the Latines Marius Victorinus has exprest himself in the same manner in his first Book against Arius Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Copies varie not here Yet I would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the Lord's Advent Vales. * Or Approach to a worldly Body †Or Birth ‖ Or Sense t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must I think be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Christophorson read For Constantine alludes to that place of
the Typicon of S t Saba and by Balsamon in his Collection of Canons To whom add Isidorus and Beda in the Book de Divinis Officiis where they treat concerning Sunday Stephanus Gobarus writes the same in his 29 th Chapter To this custom it is perhaps to be referred that the Greeks most commonly reckon the days of the week not to the Sunday which precedes but to that which follows For after the Sunday of the Prodigal Son which is the ninth Sunday before Easter those dayes which followed immediately namely the second third and fourth Feria and so on were by the Greeks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the following Sunday which was termed Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this week was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Meursius's Glossary in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But after the Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Feria which followed next was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the other days of that whole week unto the following Sunday which was called by the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same may be observed in the other Sundays untill Easter-day For after the Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Feria was termed the second Feria of the Holy Fasts and the whole week was called so untill the following Sunday which had the same name Lastly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great week or Passion-week which we call the Holy Week is reckoned to the following Sunday namely Easter Day as it appears from the Typicon of Saint Saâ—â— Chap. 31. Cyrillus also in his 〈◊〉 Sermons always begins the week of Easter which we now term The Holy Week from the second Feria and closes it with the following Sunday namely Easter-Day Nor does Theophilus do otherwise in his â—aschâ—l Epistles Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the most ancient name of Sunday whorâ—by it was â—alled even from the Apostles times 'T is certain in the Revelation of Saint John mention is made of the Lord's day See Chap. 1. verse 10. But what Enseâ—ius says here and in the Life of Constantine namely that Sunday was consecrated and set apart for prayers and Ecclesiastick assemblies this in my judgment was instituted something later For the first Christians who had embraced the faith immediately after our Lords Ascent met every day always applying themselves to prayers and all manner of Offices of Piety as S r Luâ—e writes in the Acts of the Apostles But afterwards when the Heathens betook themselves in great numbers to the faith of Christ and the Faithfull could not meet every day it was appointed by the Apostles and their Successours that at least on the Lord's Day the Faithfull should meet together in the Church Concerning which there is an eminent passage in Justin the Martyr's Second Apology about the close of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the day termed Sunday all persons as well those who dwell in the Country as them in the City â—eet together c. He has termed it Sunday not the Lord's Day because he sâ—oke to the Roman Emperours who were well acquainted with Sunday but knew not the Lord's Day which was an appellation proper to Christians Justin repeats the same thing a little after in the same Apology Hereto likewise Pliny agrees in his Epistle to Trajan 〈◊〉 says he hanc fuisse summâ—m vel câ—lpa suâ— vel erroris c. They affirmed that this was the â—otall either of their fault or errour that on a stated day they were want to meet together before it was light and sing an Hymn to Christ aâ— to God Where by a stated day he means The Lord's Day Therefore from this place of Pliny it may be gathered that the Christians who then lived in Bithynia met together on the Lord's Day only Otherwise Pliny would have said that they were wont to meet on stated days not on a stated day Although this is not so much the Testimony of Pliny himself as the Christians own who conâ—eâ—t that before Pliny as he himself atteâ—â—s Besides the Lord's Day Epiphanius in the Epilogue to his Books against Heresies affirms that an Assemblie on the fourth and sixth â—â—riâ— and 〈◊〉 iâ— his Constitutions says that a meeting together on the Sabbath Day was instituted by the Apostles But as to what belongs to the Stations of the fourth and sixth Feria we are informed from Tertullian in â—is Book de Jejuniâ—â— that they were meerly arbitrary and at will not determined by any positive Law or Command And although it was the Easternâ— usage to meet together on the Sabbath yet 't is manifest from Epiphanius Socrates and others that in most Churches Assemblies were not then held There is an eminent passage of S t Jerom's on the Epist to the Galatians Chap. 4. Eâ— nâ—inord 〈…〉 gregatio popâ—â—â—â—idem minueret in Christo c. And least a disordered â—ongregation of the people might lessen the faith in Christ Wordâ—â—â—ome days â—re appointed that we might all come together Not that that day whereâ—â— we â—â—et is â—ore solemn but that on whatever day there is an assembly a greater joy may arise from the â—ight of one another Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He says that the Lord's Day has its name from light not because it was by the Heatâ—ens termed the day of the Sâ—â— but because 't is the day of the Lord that namely whereon the Lord rose and conferred on us Life and Light and because on that day we received the Holy Spirit the Enlightner of our minds See Clemenâ— Alexandrinus's Strom Book 6. where speaking concerning the Sabbath there occurs a most elegant passage which for brevities â—ake I here omit The Lord's Day therefore is the day of Light both because on that day the Light was first â—reated and also in regard we on that day received the knowledge of the truth by the Holy Spirit who fell upon the Faithfull under the form of â—ire and without division was divided as Clemens words it in the forementioned place Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is not satisfied in his instructing others he himself practises those things which he teacheth according to the command of the Gospel Vales. * Or Keepers l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly Indeed in the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church is understood as 't is apparent from His third Book concerning the Life of Constantine Chap. 50. From whence it must be also here corrected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefest Cities as the reading likewise is in the Fuketian Copy Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the third Book of his Life of Constantine Chap. 50 instead of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made use of Indeed
Nicene Synod in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And truly he was unhappy in that For to the end he might clear himself he in future accused the Arians because when they would maintain that the Son of God existed not before He was begotten by this means they might deny Him to have existed before His incarnation And this is the Testimony which Athanasius gives Eusebius who bore Eusebius a private grudge But S t Jerome who had no reasons of hatred against Eusebius yea who had profited so much from his writings who had rendred his Chronical Canon and his Book De Locis Hebraïcis into Latine yet brands Eusebius with this reproach which even his most malicious Enemies never sastned on him The reason of which thing I am not able to find out unless it be that Saint Jerome having conceived an hatred against Origen beyond measure persecuted all the defenders of his Opinions and especially Our Eusebius It must indeed be confest that Our Eusebius although he can't deservedly be termed a Ring-leader of the Arians yet after the Nicene Synod was perpetually conversant with the Chiefs of the Arians and together with them opposed the Catholick Bishops Eustathius namely and Athanasius the principal Maintainers of HOMOOUSIOS That also seems worthy of reprehension in Eusebius that although he always asserted the Eternity of the Son of God against the Arians yet never heartily approved of the word HOMOOUSIOS 'T is certain he has never made use of that term either in his Books against Marcellus or in his Orations concerning the faith against Sabellius Yea in his Second Book against Sabellius he does plainly intimate that that word in regard it occurs not in the Scriptures is displeasing to him For thus he says Sicut ergo de his quae possunt quaeri inertium est non quaerere c. As therefore concerning those matters which may be search'd into 't is sluggishness not to enquire so in reference to them which there is no necessity of searching into 't is boldness to enquire What things then ought to be search'd into Those which we find recorded in the Scriptures But what we don't find in the Scriptures let us not search after For were it behoveable that they should be known to us doubtless the Holy Spirit would have plac'd them in the Scriptures And a little after he has these words Let us not in such a manner expose our selves to danger but let us speak safely But if any thing be written let it not be blotted out And in the end of his Oration he expresses himself in this manner Speak what is written and the controversie will be ended In which words Eusebius no doubt touches upon the term HOMOOUSIOS But now if you please let us hear the Testimonies of the Ancients concerning Eusebius Wherein this is chiefly to be remark'd although the Judgments of men concerning our Eusebius have been various in reference to the purity of the Ecclesiastick Opinions yet all do unanimously give him the commendation of most profound Learning One onely person Joseph Scaliger has lived in our Fathers memory who hurried on with a rash boldness and lust of reproaching has endeavoured to deprive Eusebius of this Glory of his Learning which even his Adversaries never envied him His words if any one be desirous of knowing them we have plac'd amongst the Testimonies of the Ancients not that we have any great value for his judgment in this particular especially but with this design rather that his unreasonable detraction might be exposed to publick view Who having resolved to write Comments on Eusebius's Chronical Canon in the very entrance of that work reproves Saint Jerome because he hath termed Eusebius a most Learned man And at first I had indeed determined to have reasoned at large against Scaliger and to have confuted his Opinion by a more copious answer But in regard that matter requires a greater Leisure and would peradventure be tedious to the Readers it will be more opportunely deferred to another time Errata in the Text. p. denotes the Page c. the Column l. the Line r. read P. 3. c. 2. l. 51. read and changed this cursed earth for those heavenly delights and pleasures of old p. 18. c. 1. l. 47. r. Alabarches p. 19. c. 2. l. 8. from the Bottome r. besought p. 21. c. 2. l. 8. r. second p. 34. c. 2. l. 51. r. nicer p. 47. c. 1. l. 8. r. Symbol or Signall p. 58. c. 1. l. 26. r. assigne me a day and. p. 60. c. 2. l. 66. r. monuments of his ingeneity p. 63. c. 2. l. 56. r. Syriac Gospel p. 72. c. 2. l. 26. r. Tablet p. 97. c. 1. l. 54. r. Docetae ibid. c. 2. l. 26. r. concerning fasting p. 113. c. 2. l. 15. and 16. r. Bishop in a Catholick Church p. 120. c. 1. l. 14. r. For with sufficient reason we abominate ibid. l. 17. r. introduced p. 140. c. 1. l. 3 4 and 5. r. congregations and the multitudes of Assemblies throwout every City and those famous concourses of the people p. 172. c. 1. l. 23. r. devotion p. 175. c. 2 l. 19. r. devotion p. 178. c. 2. l. 60. r. devotion p. 183. c. 2. l. 3 4 and 5. r. to place here an entire and compleat Panegyrick p. 189. c. 1. l. 32. r. sides of the whole Church p. 212. c. 2. l. 34. r. For how ibid. l. 44 and 45. r. my heart hath sent forth a good word p. 215. c. 1. l. 67. r. and by the greatest part were with you p. 230. c. 1. l. 29. r. But the Emperour's mother p. 237. c. 1. l. 46. r. God be our Judge p. 238. c. 1. l. 35. r. which is a Suburb of the. p. 242. c. 2. l. 24. r. Church of Constantinople p. 248. c. 1. l. 32. r. consulate of Marcellinus p. 251. c. 1. l. 11. r. deferred the constituting p. 267. c. 1. l. 9. r. For he shall sit p. 360. c. 2. l. 36. r. Gabala p. 367. c. 1. l. 59. r. Comana p. 382. c. 1. l. 29 and 30. r. by Helion the Patricius he himself In the Life of Evagrius p. 3. l. 2. r. the dignity of a Quaestoriâ—â— p. 405. c. 2. l. 15. r. we glorified God the Saviour p. 423. c. 1. l. 42. r. the Bishops Paschasinus and. p. 597. c. 1. l. 26. r. Snare of souls lying conceal'd in ibid. c. 2. l. 9. r. great Emperour also p. 677. c. 2. l. 27. r. worse p. 688. c. 1. l. 8. r. Harmonious Universe After page 154 the next is by mistake mark'd 157 but that will give the Reader no disturbance because from the number last nam'd the pages are continued in order to the end of the work and the Index's are figured accordingly The lines are counted from the top of the page except where 't is otherwise exprest in these Errata Errata in the Notes Page 4. Column 1. Line 80. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p.
Word which had newly enlightned mens minds from heaven did both flourish upon earth and also was conversant and did effectually cooperate with the Apostles Straightway therefore the foresaid Impostour having the eyes of his mind blinded by a divine and wonderful splendour and light as soon as he was detected by the Apostle Peter in Judea in what he had wickedly committed took a great journey over sea and fled from the Eastern to the Western parts concluding that he could no other way live freely and according to his own mind Arriving at Rome by the help and assistance of a devill there lying in wait he in a short time so far perfected his attempt that the inhabitants of that City set up an Image to him and worship't him as God But all succeeded not long according to his mind For soon after in the reign of Claudius the benign and most endearing providence of God brought Peter that valiant and great Apostle for courage chief of all the rest to Rome against this mighty destroyer of mankind who as a stout Leader of God armed with celestial weapons brought that precious merchandise of intelligible light from the East to those that dwelt towards the West declaring to them that Light and Doctrine comfortable to the soul to wit the publication of the Kingdom of heaven CHAP. XV. Of the Gospel according to Mark. WHen therefore he had published to them the divine Word immediately the power of Simon was extinct and together with the man himself destroyed But so great a lustre of Pietie enlightned the minds of them that were the hearers of Peter that they thought it not sufficient barely to hear him once nor were contented to have received the publication of the doctrine of the celestial Word by word of mouth and unwritten Therefore they earnestly entreated Mark Peters follower whose Gospel is at this day extant that he would leave with them some written Record of that doctrine they had heard Neither did they desist till they had prevailed with the man and thus they gave the occasion of writing that Gospel which is called the Gospel according to Mark. When the Apostle Peter understood by the Revelation of the holy Spirit what was done he was much delighted with the ardent desire of the men and confirmed that writing by his Autority that so thenceforward it should be read in the Churches Clemens in his sixth Book of Institutions relates this passage To whom the Bishop of Hierapolis by name Papias may be added as a witness Furthermore Peter mentions Mark in his former Epistle which as they say was written at Rome Peter himself does intimate thus much calling Rome by a figure Babylon in these words The Church that is at Babylon elected together with you saluteth you and so doth Marcus my son CHAP. XVI That Mark first Preached the knowledge of Christ to the Egyptians BUt this Mark going into Egypt is reported to have been the first publisher there of the Gospel he had written and to have setled Churches in the very City of Alexandria And furthermore that so great a multitude both of men and women who there embraced the faith of Christ professed from the very beginning so severe and so philosophical a course of life that Philo vouchsafed in his writings to relate their converse their Assemblies their eating and drinking together and their whole manner of living CHAP. XVII What Philo relates of the Ascetae in Egypt IT is reported that this Philo in the times of Claudius came to be familiarly acquainted with Peter at Rome who then Preached the Word of God there neither is this unlikely For that work of his of which we speak being by him elaborated a long time after does manifestly contain all the Ecclesiastical Rules which are to this present observed among us And seeing he describes evidently the lives of the Ascetae amongst us he does make it sufficiently perspicuous that he did not onely see but also very much approve of and admire the Apostolical men of his time who being as it is probable originally Jews upon that account did then observe in a great measure the Judaical Rites and customes First of all therefore in that Book which he intituled Of Contemplative life or of Suppliants having professed that he would insert nothing disagreeable to truth or of his own head into that account which he was about to give he says that the men were called Therapeutae and the women that were conversant among them Therapeutriae And he adjoyns the reason of that appellation either because like Physitians they healed the mindes of those that resorted to them curing them of their vitious affections or because they worshipped the Deity with a pure and sincere service and adoration Further whether Philo himself gave them this name devising an appellation agreeable to the manners and dispositions of the men or whether they were really so called from the beginning the name of Christians having not yet been every where spread and diffused it is not necessary positively to affirm or contend about it But he attests that in the first place they part with their goods saying that as soon as they betake themselves to this course of Philosophizing they put over their wealth and possessions to their relations Then casting away all care of wordly matters they leave the Cities and make their aboad in gardens and solitary places well knowing the conversing with men of a different and disagreeing perswasion to be unprofitable and hurtfull Which thing the Christians of that time seem to me to have instituted out of a generous and most fervent ardour of faith endeavouring to emulate the Prophetical severe course of life Therefore in the Acts of the Apostles which contain nothing but the perfect truth it is shewed that all the disciples of the Apostles selling their possessions and goods divided the price among the brethren according as every one had need that so there might not be any indigent person among them For as the Word says as many as were possessours of lands or houses sold them and brought the prizes of the things that were sold and laid them down at the Apostles feet and distribution was made unto every man according as he had need After Philo has attested the very same things with these of the Therapeutae he adds thus much farther concerning them word for word saying This sort of men indeed is diffused far and wide over the whole world For it was requisite that both Greeks Barbarians should be partakers of so excellent a benefit Egypt especially is full of them throughout all its divisions but most of all about Alexandria But from all places the principal of them retire themselves into a most commodious place above the Lake Maria situate upon a little rising hill excellently well seated both for wholsomeness of air and safe conveniency of abiding as into the Country of the Therapeutae Then
Paul when the multitude of the Jews raised a tumult against him Art not thou that Egyptian which before these days madest an uproar and leddest into the wilderness four thousand men that were murtherers But thus much concerning the times of Felix CHAP. XXII How Paul being sent bound from Judea to Rome having made his defence was wholly acquitted BUt Festus is by Nero sent as successour to this Felix in whose time Paul having pleaded for himself is carried bound to Rome Aristarchus was with him whom somewhere in his Epistles he deservedly stiles his fellow prisoner And Luke who committed to writing the Acts of the Apostles concluded his History here having shewed that Paul lived two full years at Rome enjoying in a great measure his liberty and that he Preached the Word of God no man forbidding him Then having made his defence it is moreover reported that the Apostle travelled again upon account of the ministration of Preaching and that coming the second time to the same City he ended his life by martyrdome in this Emperours Reign At which time being in bonds he wrote the second Epistle to Timothy signifying therein both his former defence and also his approaching death Take his own Testimonie hereof At my first answer says he no man stood with me but all men forsook me I pray God that it may not be laid to their charge notwithstanding the Lord stood with me and strengthened me that by me the Preaching might be fully known and that all the Gentiles might hear and I was delivered out of the mouth of the Lion By which words he makes it plainly evident that at the first time that his Preaching might be fulfilled he was delivered out of the mouth of the Lion speaking as it was likely of Nero because of his cruelty But afterwards he has not added any thing like unto these words He shall deliver me out of the mouth of the Lion for by the Spirit he saw that his end was now near at hand wherefore having said and I was delivered out of the mouth of the Lion he adds this The Lord shall deliver me from every evil work and will preserve me unto his heavenly Kingdom evidently signifying that his martyrdom was at hand which he more plainly foretels in the same Epistle saying For I am now ready to be offered and the time of my departure is at hand Moreover in this second Epistle to Timothy he manifestly declares that onely Luke was then with him when he wrote it but at his first answer that not so much as he was with him then Whence 't is aggreable to reason to think that Luke concluded the Acts of the Apostles at that time having continued the History so long as he accompanied Paul These things we have spoken that we may make it manifest that the martyrdom of Paul was not consummated at that first coming of his to Rome which Luke mentions For its likely that Pauls Apology for his opinion was more easily admitted by Nero he behaving himself more mildly at the beginning of his Empire but proceeding afterwards to the commission of most horrid and villanous Acts those things against the Apostles together with many other persons were by him taken in hand CHAP. XXIII How James called the brother of the Lord was Martyred MOreover Paul having appealed to Caesar and being by Festus sent to Rome the Jews who had plotted a design against him being now disappointed of their expectation set upon James the brother of the Lord to whom the Episcopal seat at Jerusalem was given by the Apostles and of this sort were their villanous practises against him Leading him forth publickly they required him to renounce the faith of Christ before all the people But when he contrary to the expectation of all had spoken freely and with a greater boldness than they looked for before the whole multitude and had confessed that our Lord and Saviour Jesus Christ was the Son of God being no longer able to endure the Testimony of the man they slew him who was believed by all to be a most just person by reason of that singular eminence he arrived to in his leading a Philosophical and pious course of life taking the vacancy of the Government as a fit oportunity for this their Licentiousness For Festus being at that time dead in Judea that Province was without a President and Procuratour Now the manner of this James's death the words of Clemens before quoted by us have manifested he having declared that he was cast headlong from the battlement of the Temple and beaten to death with a club But moreover Hegesippus being one of those who were of the first succession after the Apostles does in the fifth Book of his Commentaries most accurately relate these things concerning this James speaking after this manner James the brother of our Lord undertook together with the Apostles the Government of the Church That James who was surnamed the Just by all even from the times of our Lord untill ours For many were called by the name of James but this man was holy from his mothers womb He drank neither wine nor strong drink nor eat any creature wherein there was life There never came Rasour upon his head he anointed not himself with oyl neither did he use a Bath To Him onely it was lawfull to enter into the Holiest of Holie's He wore no woollen but linnen garments and went into the Temple alone where he was found upon his knees making supplication for the forgiveness of the people in so much that his knees were become hard and brawny like those of a Camel by reason of his continual kneeling to worship God and to make supplication for the remission of the people Wherefore upon account of his most eminent righteousness he was called Justus and Oblias which signifies in English the defence and righteousness of the people as the Prophets declare concerning him Therefore certain men of the seven Heresies among that people of the Jews which we have before written of in our Commentaries asked him which is the gate of Jesus And he said that That Jesus was the Saviour Some of them believed that Jesus was the Christ but the forementioned Sects believed neither the Resurrection nor that he was to come to reward every man according to his works But as many as believed believed by the means of James Therefore many of the chief men believing there was a commotion among the Jews and Scribes and Pharisees who said that all the people were in danger to think Jesus to be the Christ. Coming altogether therefore unto James they said unto him we beseech thee restrain the people for they are in an errour concerning Jesus supposing him to be the Christ we entreat thee perswade all those that come together at the day of the passover that they may think aright concerning Jesus For we all put our confidence in thee and we and
you call it pretending your self ignorant who I am hear me plainly and freely making this profession I am a Christian now if you are desirous to learn the doctrine of Christianity allow me one days space and you shall hear it The Proconsul said perswade the people I have thought good answered Polycarp to give you an account for we are taught to attribute due honour such as is not prejudicial to our profession to Magistrates and powers which are ordained of God but I judge them unworthy of having an account given them of our faith The Proconsul said I have wild beasts to them I will cast thee unless you alter your mind Command them to be brought forth said Polycarp for our minds are not to be altered from better to worse but we account that change good which is from vice to virtuous actions He said again to him since you contemn the wild beasts I will give order that you be consumed by fire unless you change your mind You threaten me replied Polycarp with a fire that burns for an hour and soon after becomes extinct but you are ignorant of that fire of the future judgment and eternal punishment which is reserved for the impious but why doe you make delays Order which you will to be made use of upon me When he had spoken these and many other words he was filled with confidence and joy and his countenance was replenished with a comely gracefullness in so much that he was not onely not overwhelmed with terrour at what was said to him but on the contrary the Proconsul stood astonished and sent the Cryer to make Proclamation thrice in the midst of the Stadium Polycarp professeth himself to be a Christian at which words uttered by the Cryer the whole multitude both of Heathens and Jews who were inhabitants of Smyrna in a most furious rage and with a great noyse cryed out This is the Teacher of Asia The Father of the Christians The destroyer of our Gods who gives command to many men not to sacrifice nor adore the Gods Having said these words they cryed out and requested Philip the Asiarch to let forth a Lyon upon Polycarp But he made answer that that was not lawfull for him to doe because the Amphitheatrical shews or the hunting of the wild beasts were concluded Then they all cryed out with a joynt consent that Polycarp should be burnt alive For it was necessary that the vision which appeared to him upon his pillow should be fulfilled when being at prayer he saw that burning he turned to the brethren that were with him and said Prophetically I must be burnt alive These things therefore were with no less celerity done then they had been spoken the multitude immediately brought together wood and dried branches of trees out of their shops and from the Baths but the Jews especially most readily as it was their usage assisted in this business Now when the pile of wood for the fire was made ready Polycarp having unclothed himself and unloosed his girdle endeavoured also to put off his own shoes a thing which before he never did because every one of the faithfull continually strove who should soonest touch his skin for he was always reverenced for his godly course of life even before he came to be gray-headed presently therefore all the instruments prepared for the fiery pile were applied to and put about him but when they went about to nail him to the stake he said Let me be as I am for he that gives me strength to endure the fire will also grant that I shall continue within the pile unmoved and undisturbed by reason of my pain even without your securing me with nails so they did not make him fast to the stake with nails but onely bound him to it He therefore having put his hands behind him and being bound as it were a select Ram pickt out of a great flock to be offered as an acceptable Holocaust to Almighty God said Thou Father of thy well beloved and blessed Son Jesus Christ through whom we have received the knowledge of thee Thou God of Angels and powers and of the whole Creation and of all the generation of the Just who live in thy presence I bless thee because thou hast vouchsafed to bring me to this day and this hour wherein I may take my portion among the number of the Martyrs and of the cup of Christ in order to the resurrection both of soul and body to eternal life in the incorruption of the Holy Spirit among whom let me I beseech thee be this day accepted in thy sight as it were a sacrifice fat and well pleasing to thee according as thou hast prepared foreshewed and fulfilled thou God of truth who canst not lie wherefore also I praise thee for all these things I bless thee I glorifie thee through the eternal Highpriest Jesus Christ thy well beloved son through whom to thee together with him in the Holy Ghost be glory both now and for ever Amen When with a loud voice he had said Amen and made an end of praying the officers who had the charge about the fire kindled it and when there arose a great flame we who were permitted to see it and who are hitherto preserved alive to relate to others what then happened saw a wonderfull sight For the fire composing it self into the form of an arch or half circle like the fail of a ship swelled with the wind immured within a hollow space the body of the Martyr which being in the middle of it lookt not like burnt flesh but like gold or silver refining in a furnace and forthwith we smelt a most fragrant scent as if it had been the smell of frankincense or of some other of the pretious sweet scented spices In fine therefore when those impious wretches saw the body could not be consumed by the fire they commanded the Confector to approach it and sheath his sword in it which when he had done there issued forth so great a quantity of bloud that it extinguisht the fire and the whole multitude admired in that there was so great a difference shewed between the infidels and the Elect. Of which number this most admirable person was one who was the Apostolical and Prophetical doctour of our age and Bishop of the Catholick Church at Smyrna For every word which proceeded out of his mouth either hath been or shall be fulfilled But the envious and malevolent devil that deadly enemy to the generation of the just understanding the couragiousness of his Martyrdom and his unblameable conversation even from his youth and perceiving that he was now encircled in a Crown of immortality and had most undoubtedly obtained the glorious reward of his victory the devil I say used his utmost diligence that his body should not be born away by us Christians although many of us were desirous to doe it and to have been conversant with his sacred dead body Some
In whose place succeeded Eleutherus the twelfth from the Apostles It was then the seventeenth year of the Emperour Antoninus Verus at which time a more sharp persecution being in some parts of the world raised against us by a popular incursion throughout every City how vast the number was of such persons as were dignified with Martyrdom over the whole world may be conjectured from what happened in one Province Which things were by accident put in writing and transmitted to posterity as being truely worthy of an indelible remembrance Now the Acts which contain a most perfect and compleat account of these things are set down entire in that Collection we made of the Martyrs which comprehends not onely an Historical relation of what was done but also Rules and Precepts of Piety and Holiness But notwithstanding we will from thence at present make a selection of such passages as are agreeable to the Subject we no whave in hand and here insert them Other Historians indeed have wholly made it their business to record in their works Warlike Victories and Trophies erected against their conquered Enemies the valour of Generals and brave exploits of Souldiers bâ—smeared with bloud and polluted with innumerable slaughters in defence of their Children Countrey and Estates But we who set forth the History of a Divine society of men will record upon immortal Monuments inscribed with indelible Characters the most pacate Wars waged for the obtaining of Spiritual peace and the valiant Acts of those persons who in such encounters contended more for the Truth than their Countrey and for Religion rather than their dearest Relations publishing for the perpetual remembrance of posterity the continued earnestness of those Champions who fought for Piety their fortitude in undergoing manifold torments the Trophies erected against the Devils the victorious conquests obtained over invisible Adversaries and last of all their Crowns CHAP. I. How many in the Reign of Verus underwent most sore Persecution in France for Religion and after what manner they suffered NOw France was the Countrey wherein the place for performance of the forementioned Combats was appointed The chief Mother-cities whereof and which be more eminently famous than the other Cities there are Lyons and Vienna through both which the river Rhone passes encompassing with a great and rapid stream that whole Region The Churches therefore that were most eminent in those parts sent an account in writing concerning their Martyrs to the Churches throughout Asia and Phrygia relating after this manner what was done amongst them For I will insert their very words The servants of Christ which inhabit Vienna and Lyons in France to the brethren throughout Asia and Phrygia which have the same Faith and Hope of Redemption with us Peace Grace and Glory from God the Father and from Christ Jesus our Lord. Then having after this by way of preface premised some words they begin their relation with these Now the â—ore affliction amongst us the great rage of the heathens against the Saints and what the blessed Martyrs endured we are neither able accurately to express nor indeed can it be comprized in writing For the adversary invaded us with his utmost vigour shewing forth even then his arrival amongst us and some beginnings of his future cruelty For he left nothing unattempted whilst by way of practise he prepared and before hand exercised his ministers against the servants of God So that we were not onely prohibited to come into private houses the Baths and the Forum but it was also by them interdicted that no one of us should at all appear in any place whatsoever But the Grace of God fought for us against the Devil which both defended such as were weak and also set in array against him such men as like pillars were firm and immovable who by reason of their patience in enduring sufferings might have been able to have pulled on themselves the whole force of the Devil These persons engaged him hand to hand undergoing all manner of reproach and punishment and accounting the greatest sufferings to be small and trivial they hastned unto Christ truly demonstrating that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us First therefore they couragiously underwent whatsoever abuses were cumulated on them by the whole multitude to wit the shouts against them the stripes the draggings up and down the taking away of their goods the casting of stones at them their being shut up within their own houses and all things which an exasperated multitude doe usually undertake against their enemies and adversaries Then being brought into the Forum by the Tribune of the Souldiers and the Magistrates of the City they were examined in the presence of the whole multitude and having made their confession were shut up in prison untill the arrival of the President Afterwards when they were brought before the Governour who exercised all manner of cruelty against us Vettius Epagathus one of the brethren who had arrived to an immense degree of love to God and his neighbour whose course of life had been so exact and accurate that although he was a young man yet he deserved the eloge of Zachariah Seniour for he had walked in all the Commandments and Ordinances of the Lord blameless and was most ready to perform all good Offices towards his neighbour being full of the zeal of God and fervent in Spirit This person I say being such an one was not able to bear those so unjust proceedings against us but was greatly moved with indignation and requested that he also might be heard to make a defence in behalf of the brethren and to manifest that there was nothing of impiety or irreligion amongst us But when those about the Tribunal cried out against him for he was an eminent personage and when the Governour refused the request so justly proposed by him and onely ask't him whether he also were a Christian he confest it with a most loud voice and was received into the number of the Martyrs being termed by the Governour the Advocate of the Christians But he had within himself an Advocate to wit the holy Spirit in a greater degree than Zacharias had which he evidently manifested by his abundant love in that he was well contented to deposite his own life for the defence of the brethren For he was and is a genuine disciple of Christ following the Lamb whit hersoever he goeth Then others were diligently proved and examined and they were illustrious and ready proto-Martyrs who with all alacrity of mind accomplished the solemn confession of Martyrdom Moreover those who were unprepared unexercised as yet weak and unable to undergoe the severity of so great a combat were then apparent of whom about ten in number fell away which was the occasion of great grief and immeasurable sorrow to us and disturbed that alacrity of mind in others who were
peace concord and love Let thus much be here profitably placed concerning the affection of these blessed persons towards those of the brethren that fell upon account of the inhumane and merciless disposition of those who afterwards behaved themselves most cruelly towards the members of Christ. CHAP. III. What a Vision appeared to the Martyr Attalus in his sleep MOreover the same Epistle of the forementioned Martyrs contains also another relation worthy to be remembred which for the information of the Readers we will very willingly insert Thus it is For when Alcibiades one of the Martyrs who led an austere course of life and in the foregoing part of his life hitherto had fed on nothing at all but onely made use of bread and water attempted to lead the same course of life during his imprisonment it was revealed to Attalus after the first combat which he finished in the Amphitheatre that Alcibiades did not well in his not making use of Gods creatures and leaving an example of scandall to others But Alcibiades submitted fed on all meats afterwards promiscuously and gave God thanks For they were not destitute of the grace of God but the holy Spirit was their directour These things were after this manner Now when Montanus Alcibiades and Theodotus began then first of all to be lookt upon in the opinion of most men as Prophets for very many miracles of divine grace at that time wrought in many Churches made most men believe that they also were Prophets and when there arose a dissention concerning these foresaid persons The brethren that were in Gallia did again subjoyn their private opinion also concerning these men which was Religious and most Orthodox and annexed several Epistles of those Martyrs that had ended their lives amongst them which being yet in bonds they wrote to the brethren in Asia and Phrygia and also to Eleutherus then the Bishop of Rome being Embassadours for the peace of the Church CHAP. IV. How the Martyrs by their Epistle recommended Irenaeus BUt the same Martyrs recommended Irenaeus who at that time was a Presbyter of the Church at Lyons to the forementioned Bishop of Rome giving the man a very good testimony as their own words doe manifest which are these We pray that you may in all things and always rejoyce in God Father Eleutherus we have entreated Irenaeus our brother and companion to bring you these letters and we beseech you that you would have him recommended being a follower of the testament or covenant of Christ. For if we knew that place would procure any man righteousness we would chiefly have recommended him as being Presbyter of the Church which degree he is of What need we recount the Catalogue of the Martyrs in the foresaid Epistle some whereof were perfected by being beheaded others were cast for food to the wild beasts and others again dyed in prison Or what need we reckon up the number of the confessours which till that time survived For he that is desirous may easily and fully know all these things by taking into his hands that Epistle which as I said is inserted entire into our collection of the Martyrs And such were the things that happened in Antoninus's time CHAP. V. How God having from heaven heard the prayers of some of our Religion sent rain to Marcus Aurelius Caesar. REport says that when M. Aurelius Caesar brother to this Emperour had drawn up his men in Battalia in order to a fight against the Germans and Sarmatians his army was brought into so great a streight by reason of thirst that he knew not what course to take and that the Souldiers of the Legion of Melitina so it was called which Legion upon account of their faith has continued from that time hitherto kneeling down upon the ground whilst the Army was setting in aray against the enemy according to our usual custom in prayer betook themselves to the making supplications to God Which sight seeming very strange to their Adversaries report says that there soon after followed another thing much more wonderfull ta wit both a terrible Lightning which put the Enemy to flight and destroyed them and also a great shower of rain which fell upon that Army who had prayed to God and refreshed it when all the men in it were just ready to perish with thirst Which story is related both by those Writers who are wholly estranged from our Religion whose care it was to commit to writing matters done in those times and 't is also set forth by our own writers But the Heathen Historians because they are alienated from the Faith have mentioned the wonder indeed but confess not that it was done by the prayers of those of our Religion But our men in that they are lovers of Truth have delivered what was done in a plain and ingenuous manner Amongst which number is Apollinaris who says from that time that Legion which by prayer had wrought that miracle had a name given it by the Emperour accommodate to what was done being called in the Roman tongue Fulminea Tertullian also is a witness of this matter worthy to be credited who dedicated to the Roman Senate an Apologie for our faith which we have before made mention of wherein he confirms this story by a greater and more manifest demonstration Thus therefore he writes saying that the Letters of the most intelligent Emperour Marcus were extant in his time wherein he attests that his Army in Germany being ready to perish for want of water was preserved by the Christians prayers He says moreover that this Emperour threatned those with death who attempted to accuse them of our Religion To which the forementioned Writer adds these words also What-manner of Laws therefore are these which the impious unjust and cruel persons bring against us such Laws as Vespasian did not observe although he had conquered the Jews which Trajan in part disanulled forbidding that the Christians should be sought for which neither Adrian although an inquisitive searcher into all things that were curious nor he who was surnamed Pius did make authentick But let every one determine concerning these things according to his own pleasure we will proceed upon the Series of the subsequent parts of our History Pothinus therefore having finished his life together with those that suffered Martyrdom in Gallia when he was ninety years old compleat Irenaeus succeeded in the Bishoprick of Lyons which See Pothinus presided over This Irenaeus was we understand an auditour of Polycarps in his younger years This person setting down in his third book against Heresies the succession of the Bishops of Rome closes his Catalogue with Eleutherus whose times and actions we now make our researches into because in his time he compiled that elaborate work he writes thus CHAP. VI. A Catalogue of those who were Bishops of Rome THe blessed Apostles therefore having founded and built the Church delivered the
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
Alexander's family which consisted of many believers rais'd a Persecution and gave command that onely the Prelates of the Churches should be slain as the Authours of the Preaching of the Gospel And at that time Origen compos'd his book concerning Martyrdom which he Dedicated to Ambrosius and Protoctetus a Presbyter of the Church of Caesarea Because no trivial peril and afflictions seized on them both during the times of this Persecution Fame Records the illustrious eminenty of these men for their confession of the Christian faith when Maximinus had not Reign'd above three years Origen remarkes the time of this Persecution both in the twenty second book of his Expositions upon John and in several of his Epistles CHAP. XXIX Concerning Fabian how unexpectedly he was Elected by God Bishop of Rome GOrdianus having succeeded Maximinus in the Roman Empire Anteros succeeds Pontianus who had been Bishop of the Church of Rome six years And Fabian succeeds him after he had perform'd the Office for a month They report that after the death of Anteros Fabian together with some others of his acquaintance came out of the Countrey to Rome to sojourn there where he unexpectedly came to be elected Bishop through the Divine and Celestial Grace For when all the Brethren were assembled together in the Church in order to the Election of one who should succeed in the Bishoprick and many of them had intentions of Electing several eminent and worthy men Fabian being there present no one so much as thought of him But on a sudden as they report a Dove came flying from above and sate upon his head which seem'd to be a representation of the Descent of the holy Ghost upon our Saviour in the shape of a Dove upon which all the people being at the same time moved as it were by the divine Spirit cry'd out with all imaginable alacrity and one common consent He is worthy And without any delay they took him and set him in the Bishops Chaire At that time also Zebinus the Bishop of Antioch dying Babylas succeeded in the presidency Heraclas also takes upon him the Episcopal charge of the Church at Alexandria after Demetrius had executed that Office for fourty three years And Dionysius succeeds in the Catechetick School there who also was one of Origen's Scholars CHAP. XXX Who were Origen's Schollars WHilest Origen executed his accustomed duty at Caesarea many not onely Natives of that Countrey but also infinite others from places most remote forsaking their own Countries resorted to him to be his disciples The most eminent of them we understand were Theodorus who was also call'd Gregorius one of the most famous Bishops in our Age and his brother Athenodorus He by perswasion induc'd them being too much addicted to the love of the Roman and Greek Learning having infus'd into them a love of Philosophy to exchange their former studies for the study of Divinity when they had convers'd with him five years compleat they made so great an improvement of their knowledge in the divine Scriptures that while they were both as yet young they were judg'd worthy of the Government of the Churches in Pontus CHAP. XXXI Concerning Africanus AT this time Africanus the Author of the books entitled Cesti was very famous there is exstant an Epistle of his written to Origen in which he suspects the History of Susanna in Daniel to be spurious and fictitious Origen very fully answers this Epistle There also came to our hands five books of this same Africanus's Annalls written with great care and accuracy In which books he says he took a journey to Alexandria because of the great same of Heraclas who as we before signifi'd was intrusted with the care of the Church there for his eminent knowledge in Philosophie and other Heathen Learning There is also exstant another Epistle of this same Africanus's to Aristides concerning the disagreement which is thought to be betwixt Matthew and Luke in the Relation of Christ's Genealogy In which he manifestly demonstrates the consent of the Evangelists out of an History which came to his hands which Epistle we also took and placed it in the first book of this work in hand being its proper place CHAP. XXXII What Expositions Origen wrote at Caesarea in Palestine ABout this time Origen wrote his Comments upon Esaias and those upon Ezekiel at the same time of which books there came to our hands thirty five Volumes upon the third part of Esaias unto the Vision of the four footed beasts in the wilderness And twenty five Volumes upon Ezekiel which were all he wrote upon the whole Prophet making his abode at that time at Athens he finish'd his Commentaries upon Ezekiel He also begun his Comments upon the Canticles and there proceeded in them to the fifth book but he afterwards return'd to Caesarea and there finish'd them being ten books in number But what necessity is there at present to write an exact Catalogue of this mans works which requires a work it self which we have also written in our History of Pamphilus's Life the blessed Martyr of our times In which endeavouring to prove how great Pamphilus's care and love towards sacred Learning was we have publish'd the Catalogues of Origen's works and of several other Ecclesiastick Writers which he Collected From whence he that is desirous may have a full information concerning all the Monuments of Origen's labours which came to our hands But now we must proceed to the subsequent series of our History CHAP. XXXIII Concerning the Errour of Beryllus BEryllus who was mention'd a little before Bishop of Bostra in Arabia subverting the Ecclesiastick Canon endeavour'd to induce some new Doctrines alienating from the Faith daring to affirm that our Lord and Saviour before his coming amongst men had no proper different subsistence Neither any Godhead of his own but onely the Deity of the Father residing in him Many disputes and conferences having been held by the Bishops against this man about that point amongst the rest Origen was call'd at first he enters into a friendly discourse with the man that he might discover what his Opinion was which when he understood by his discourse he reprehended him being not Orthodox and having convinc'd him by Arguments and Demonstrations he took him as it were by the hand and set him into the way of the true Doctrine and reinstated him in his former found opinion There are also written monuments extant to this day both of Beryllus and also of the Synod which was convened upon his account which contain Origen's questions proposed against him and the disputes holden in his Church and all that was done at that time Infinite other Memoirs the Antients of our times have deliver'd to Posterity concerning Origen which I intend to omit as not pertinent to this present subject but what things concerning him are necessary to be known may be read at large in that Apology for him
works to the people Neither are we ignorant that by introducing women into their society some have wholly fell away from goodness and others have been suspected Although therefore it be granted he committed nothing that was unchast yet the very suspicion which arises from such a thing ought carefully to be avoided least it should be offensive to any one and induce others to imitate it for how can he reprove or admonish another not to frequent the company of women and to take heed least he fall as it is written who has now indeed sent away one but keeps two that are young and beautiful with him and where-ever he goes he carries them along with him and therefore indulges and stuffs himself with delicacies These are the reasons that all people sigh and lament privately but they so dread his Tyrany and Authority that they dare not accuse him now as we have before said any one would call a man who professes the Catholick Doctrine and is reckoned of our Communion to an account for these things But from one who has abjured the Mystery of our Religion and has boasted in that cursed Heresie of Artemas for why may we not manifest to you his father we judge it needless to require an account of these things Afterwards in the close of the Epistle they adjoyn these words Having therefore excommunicated this contumacious Enemie of God we were necessitated to ordain another Bishop in his stead over the Catholick Church as we are perswaded not without the providence of God to wit Domnus the son of Demetrianus of blessed Memory who before him was the eminent Governour of that See a man adorned with all accomplishments requisite to a Bishop Which we have therefore signified to you that you may write to him and receive from him Communicatory â—etters but as for this Paul let him write to Artemas if he pleases and let the followers of Artemas hold Communion with him And let these things be here by us inserted * Paul therefore having been devested of his Bishoprick and being also fallen from the orthodox Faith Domnus as is aforesaid succeeded in the Government of the Church of Antioch But Paul being by no means willing to quit the Possession of the Church an address was made to Aurelianus the Emperour who most justly determined concerning this business giving command that the Pallace should be resigned to whom the Bishops of the Christian Religion in Italy and Rome should assign it by their Letters Thus therefore the aforementioned Paul was with the greatest disgrace thrust out of the Church by the secular power Thus indeed was Aurelian affected towards us at that time But in the following part of his Empire his mind towards us being altered he was induced by the advice of some men to raise a Persecution against us Much discourse there was every where concerning it but the divine vengeance assaulted him being now ready and as I may say almost subscribing the Edicts against us repressing his design and binding him as it were by the armes making it evidently apparent to all men that the readiness of the Princes of this world to persecute us can never prevail against the Churches of Christ unless the invincible hand of God in his divine and celestial judgment permits it to be done for our chastisement and amendment at those times in which he judgeth it most seasonable Moreover Probus succeeds Aurelian having Reigned six years And after he had held the Empire the like number of years Carus together with his Sons Carinus and Numerianus succeed him Again these having not lived three full yeares the Empire falls to Diocletian and those who were adopted with him In whose times the Persecution against us was accomplished and at the same time with it was the demolishing of the Churches but a little before this died Dionysius after he had governed the See of Rome nine years and Felix succeeded him CHAP. XXXI Concerning the heterodox and corrupt opinion of the Manichees which sprang up at this time AT the same time that mad-man truly called Manes who gave denomination to that furious Heresie was armed with madness Satan himself that Adversary of God having produced him for the destruction of many men This person was barbarous in his whole course of life in his very discourse and manners he was as to his disposition devilish and mad he undertook what was agreeable hereto and attempted to feign himself to be Christ. Sometimes he declared himself to be the Paraclete and the very holy Spirit being also besides his madness puft up with pride at other times as if he were Christ he elected twelve disciples to be Colleagues of his new-formed opinion Moreover when he had patched up a Collection of false and Atheistical opinions gathered out of various Heresies which were long since extinct he poured them like some deadly poison out of Persia into our Countrey Hence came that impious name of the Manichees which at this time abounds in many places such therefore was the original of this forged doctrine which sprang up in the times before mentioned CHAP. XXXII Concerning those Ecclesiastick men who were famous even in our Age and which of them lived till the demolishing of the Churches AT this time Eutychianus succeeded Felix who had been Bishop of the Church of Rome five years And he having not lived full ten months leaves the dignity to Caius who lived in our Age when he had presided there about fifteen years Marcellinus was ordained his successour whom the Persecution overtook At this time Timaeus succeeded Domnus in the Government of the Church of Antioch After him Cyril succeeded in our memory In his time we knew one Dorotheus who then had the dignity of Presbyter in the Church of Antioch a very learned man he was very studious in the sacred Scriptures and used so great sedulity in attaining the Hebrew tongue that he could read the Scriptures in Hebrew with great skillfullness he was a person that had been excellently well educated and was not unexperienced in the Grecian Literature but he was by nature an Eunuch having been so from his very birth The Emperour for this reason it being for example a thing which was wonderful took him into his favour and advanced him to the Office of overseeing the Purple Dy-house at Tyre we have heard this person expound the holy Scriptures in the Church indifferently well But after Cyrillus Tyrannus succeeded in the Bishoprick of the Church of Antioch in whose time the destroying of the Churches was very violent After Socrates Eusebius Governed the See of Laodicea who was born at the City of Alexandria the cause of his removal out of his own Countrey was the controversie about Paul Upon which account coming into Syria he was detained from returning home by those persons who in that place diligently busied themselves about celestial matters he was in our memory
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
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
you must take notice that Eusebius Pamphilus confuted Marcellus's book in a discourse against him comprized in three entire books which he entitled Against Marcellus He quotes Marcellus's own words in those books and in his discourse against them maintaines that Marcellus does assert in like manner as Sabellius the Libyan and Paul of Samosata did that the Lord Christ is a meer man CHAP. XXI An Apology for Eusebius Pamphilus BUt in regard some have attempted to reproach this person I mean Eusebius Pamphilus as if he were an Assertor of Arius's opinion in the books he hath published I judge it not unseasonable to say something concerning him In the first place therefore he was present at and consented to the Nicene Synod which determined that the Son was coessential with the Father Moreover in his third Book concerning the Life of Constantine he says word for word thus But the Emperour incited them all to an unity of mind until he had at that time reduced them all to be of the same mind and to have the same sentiments in relation to all those points concerning which they had before disagreed In so much that at Nice they did all perfectly agree in the points of Faith Since therefore Eusebius making mention of the Nicene Synod does say that all things about which they disagreed were composed and that they were all brought to be of one and the same mind and opinion how can any persons judge him to be a maintainer of Arius's opinion The Arians also themselves are mistaken in their supposing him to be a favourer of their Tenets But some body will perhaps say that in his writings he seems to Arianize in regard he always says By Christ. To whom we answer that Ecclesiastick Writers have frequently made use of this Expression and many other such like which do signifie the dispensation of our Saviours Humanity And before all these Writers the Apostle Paul hath made use of these very expressions and he was never thought to be the Teacher of a perverse opinion Moreover in regard Arius has been so audacious as to stile the Son a Creature like unto one of those other Creatures made by God hear what Eusebius saith in his first book against Marcellus concerning this these are his very words He only and no other hath been declared to be and is the only begotten Son of God upon which account they are deservedly to be reprehended who have audaciously stiled him a Creature made of nothing like the rest of the Creatures For how should he be a Son How should he be Gods only begotten who is entitled to the very same nature with the rest of the Creatures and would be one of those common Creatures in regard he like them is made a partaker of a Creation from nothing But the sacred Oracles do not instruct us after this manner concerning him Then after the interposition of some few words he continues Whosoever therefore doth determine that the Son is made of things which are not and that he is a Creature produced out of nothing that person hath forgotten that he bestows upon him a name only but in reality he denies him to be a Son For he that is made of nothing cannot truly be the Son of God nor can any thing else which is made be his Son But the true Son of God in regard he is begotten of him as of a Father ought deservedly to be stiled the only begotten and beloved of the Father And therefore he must be God For what can the off-spring of God be else but most exactly like to him that hath begotten him A King indeed builds a City but he begets not a City but he is said to beget not to build a Son And an Artificer may be said to be the Framer not the Father of that which he hath made But he can in no wise be stiled the Framer of the Son who is begotten by him So also the supream God is the Father of his Son but he is justly to be called the Maker and Framer of the world And although this saying may be once found somewhere in the Scripture The Lord created me the beginning of his ways in order to his works yet we ought duly to inspect the meaning of those words which I will explain afterwards and not as Marcellus doth subvert a principal point asserted by the Church upon account of one word These and many other such like expressions Eusebius Pamphilus utters in his First Book against Marcellus And in his Third Book of that work the same Authour declaring in what sense the term Creature is to be taken says thus These things therefore having been after this manner proved and confirmed the consequence is agreeable to all things explained by us before that these words also The Lord created me the beginning of his ways in order to his works must have been spoken concerning the same person But although he says he was created yet he must not be so understood as if he should say that he had arrived to what he is from things which are not and that he also was made of nothing in the same manner with the other creatures which some have perversely supposed but he speaks this as being a person subsisting living preexisting and being before the foundation of the whole world having been constituted the Ruler of the universe by his Lord and Father the term Created being in that place used instead of Ordained or Constituted Indeed the Apostle hath in express words stiled the Rulers and Governours amongst men a Creature saying Submit your selves to every Ordinance of man for the Lords sake whether it be to the King as Supream or unto Governours as unto them that are sent by him And the Prophet where he saith Prepare to invoke thy God O Israel For behold he that firmeth the thunder and createth the Spirit and declareth his Christ unto men hath not taken the word Created in such a sense as to signifie That which hath been made when as before it was not For God did not then Create his Spirit when he declared his Christ to all men by him For there is no new thing under the Sun But the Spirit was and did subsist before But he was sent at such time as the Apostles were gathered together when like thunder There came a sound from heaven as of a rushing mighty wind and they were filled with the holy Ghost And thus they declared Gods Christ amongst all men agreeable to that Prophesie which saith For behold he that firmeth the thunder and createth the spirit and declareth his Christ unto men The term Createth being made use of instead of Sendeth or Constituteth and the word Thunder in another manner signifying the Preaching of the Gospel And he that saith Create in me a clean heart O God said not that as if he had had no heart before but he prayed that his
Ursacius Germinius and Caius have promised if any thing had been altered For how can peace be kept by those who subvert peace For all Regions and especially the Roman Church hath been involved in greater disturbances Upon which account we beseech Your Clemency that You would hear and look upon all our Legates with favourable ears and a serene countenance and that Your Clemency would not permit any thing to be reversed to the injury of the Ancients but that all things may continue which we have received from our Ancestours who we are confident were prudent persons and acted not without the holy Spirit of God Because not only the believing Populace are disquieted by that novelty but also Infidels are prohibited from making their approaches to a credulity We also entreat that You would give order that as many Bishops as are deteined at Ariminum amongst which there are many that are enfeebled with age and poverty may return to their Province lest the Populace of the Churches suffer dammage by being destitute of their Bishops But we do with more earnestness petition for this that no innovation may be made nothing may be diminished but that those things may remain uncorrupted which have continued in the times of the Father of Your holy Piety and in Your own Religious days And that Your holy Prudence would not suffer us to be wearied out and ravisht from our Secs but that the Bishops with their Laity free from disquietude may always attend the putting up their Petitions which they make for Your health for Your Empire and for peace which may the Divinity grant You to be profound and perpetual according to Your deserts Our Embassadours will bring both the subscriptions and also the names of the Bishops or Legates as they will inform Your holy and Religious Prudence by another writing Thus wrote the Synod and sent it by the Bishops But Ursacius and Valens having prevented their Arrival did before-hand calumniate the Synod shewing the Emperour the Draught of the Creed which they had brought along with them The Emperour whose mind had been long since wholly addicted to the Arian opinion was highly incensed against the Synod but had a great esteem and honour for Valens and Ursacius Wherefore the persons sent by the Synod staied a long while being unable to get an answer But at length the Emperour wrote back to the Synod by those that were present after this manner CONSTANTIUS VICTOR and TRIUMPHATOR AUGUSTUS to all the Bishops convened at Ariminum That our Chiefest care is always employed about the Divine and venerable Law even your goodness is not ignorant Notwithstanding We could not hitherto see the twenty Bishops sent from your Prudence who undertook the dispatch of the Embassie from you For we are wholly intent upon an expedition against the Barbarians And as you know 't is fit that a mind exercised about the Divine Law should be vacated from all care and sollicitude Wherefore We have ordered the Bishops to expect Our return to Adrianople that after the publick affairs shall be put into a good and settled posture we may at length hear and deliberate upon what they shall propose In the interim let it not seem troublesome to your gravity to wait for their return in regard when they shall come back and bring You our answer you will be enabled to bring to a conclusion such things as appertain to the utility of the Catholick Church When the Bishops had received this Letter they returned an answer after this manner We have received Your Clemencies Letter Lord Emperour Most dear to God! wherein is conteined that by reason of the pressing necessity of publick business You could not hitherto see our Embassadours And You order us to expect their return till such time as Your Piety shall understand from them what hath been determined by us agreeable to the tradition of our Ancestours But we do by this Letter profess and affirm that we do in no wise recede from our resolution And this we have given in charge to our Embassadours We desire therefore that with a serene countenance You would both order this present Letter of our Meanness to be read and also gratiously admit of those things which we have given in charge to our Embassadours Undoubtedly Your mildness as well as we doth perceive how great the grief and sadness at present is every where in regard so many Churches are destitute of their Bishops in these most blessed times of Yours And therefore we again beseech Your Clemency Lord Emperour Most dear to God! that before the sharpness of winter if it may please Your Piety You would command us to return to our Churches in order to our being enabled to put up our usual prayers together with the people to Almighty God and to our Lord and Saviour Jesus Christ his only begotten Son in behalf of Your Empire in such manner as we have always done and now most earnestly desire to do After they had written this Letter and continued together some small time in regard the Emperour would not vouchsafe them an answer they departed every one to his own City But the Emperour had long before had a designe of disseminating the Arian opinion throughout the Churches Which he then earnestly endeavouring to effect made their departure a pretext of Contumely saying that he was despised by them in regard they had dissolved the Council contrary to his will Wherefore he gave Ursacius's party free liberty of doing what they pleased against the Churches He also commanded that that Draught of the Creed which had been read at Ariminum should be sent to the Churches throughout Italy giving order that such as would not subscribe it should be put out of the Churches and others substituted in their places And in the first place Liberius Bishop of Rome having refused to give his consent to that Creed is banished the Ursacians having substituted Felix in his place This Felix being a Deacon in the Church of Rome embraced the Arian opinion and was preferred to that Bishoprick But there are some who affirm that he was not addâ—cted to the Arian opinion but was by force necessitated to be ordained Bishop At that time therefore all places in the West were filled with innovations and disturbances some being ejected and banished and others put into their places And these things were transacted by force and the authority of the Imperial Edicts which were also sent into the Eastern parts Indeed not long after Liberius was recalled from banishment and recovered his own See the people of Rome having raised a Sedition and ejected Felix out of that Church at which time the Emperour gave them his consent thereto against his will But the Ursacians left Italy went into the Eastern parts and arrived at a City of Thracia the name whereof was Nice Wherein after they had continued some small time they made up another Synod there
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
expression opened a way to Blasphemy Nestorius the Authour of this Blasphemy did not only not curb Anastasius nor undertake the patronage of such Sentiments as were Orthodox and true But also openly and manifestly added strength to what Anastasius had said and pertinaciously maintained disputes about these points And sometimes he would insert and intermix his own opinions and by belching forth the poyson of his own mind attempted to teach such doctrines as were far more blasphemous In so much that to his own destruction he uttered these words I cannot term him God who was two months and three months old as 't is plainly related by Socrates in his account hereof and in the Acts of the Former Ephesine Synod CHAP. III. What Cyrillus the Great wrote to Nestorius and how the third Synod at Ephesus was convened to which Johannes Bishop of Antioch and Theodoret came late WHich assertions when Cyrillus Bishop of Alexandria a Prelate of famous memory had reproved by his own Letters and Nestorius had defended them in his answers thereto nor could be prevailed upon either by those Letters written to him by Cyrillus or them sent him by Celestinus Bishop of the Senior Rome but fearlessly vomited forth his own poyson against the whole Church Cyrillus for which he had just cause made his request to Theodosius Junior who at that time swayed the Sceptre of the Eastern Empire that by his Order the first Synod at Ephesus might be convened The Imperiall Letters therefore were dispatcht away both to Cyrillus and also to the Bishops that presided over the holy Churches in all places Theodosius appointed the day of the Synod's convention to be on the day of the Holy Pentecost whereon the life-giving spirit of God descended upon us Nestorius in regard Ephesus is not far distant from Constantinople came thither first Also Cyrillus and the Bishops about him arrived before the day appointed 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 in excuse for his not coming at the time appointed but because he could not gather together the Bishops of his Province sooner For the Cities belonging to the Bishops under him are twelve days journey distant from that City heretofore called Antioch but now termed Theopolis to a man that is an expedite and nimble Traveller but to others who are not so good at travelling they are more than twelve days journey distant And Ephesus is at least thirty days journey distant from Antioch Wherefore Johannes affirmed that he could in no wise meet at the appointed day if he should set out when the Bishops whom he had about him had celebrated that termed the New Sunday within their own Sees CHAP. IV. How Nestorius was deposed by the Synod before the arrivall of the Bishop of Antioch VVHen therefore fifteen days were past beyond the day prefixt the Bishops who had been called together for that reason supposing that the Eastern Bishops would not come at all or if they did that much time would be spent before they could be got together meet together in one place the divine Cyrillus administring and the place of Caelestinus who as it has been said governed the Bishoprick of the Elder Rome they summon in Nestorius therefore entreating him that he would give in his answer to the accusations brought against him Who on the day before promised to come if there should be an occasion for it but afterwards neglected to fullfill his promise and having been thrice called after that he appeared not whereupon the Bishops convened undertook the examination of the matter And when Memnon Bishop of Ephesus had reckoned up the days which had passed after the set day they were in number sixteen days and when the Letters of the divine Cyrillus which had been written by him to Nestorius and also Nestorius's Letters to Cyrillus had been read moreover when that sacred Letter of the famous Caelestinus which he sent to the same Nestorius had been annexed further when Theodotus Bishop of Ancyra and Acacius who presided over the See of Melitina had declared those blasphemous Expressions which Nestorius had manifestly and openly belched forth at Ephesus lastly when many sayings of the holy and most approved Fathers who have expounded the right and sincere Faith had been joyned together and also when the various blasphemies foolishly and madly uttered by the impious Nestorius had been reduced into an Order I say after all these things had been done the Holy Synod pronounced sentence against Nestorius in these express words Moreover in regard the most Reverend Nestorius would neither obey our Summons nor admit the most Holy and most Religious Bishops sent by Us We have been forced to proceed to an examination of his impious expressions And having found both from his Letters and Writings which have been recited and also from his own words which he hath lately spoken in this Metropolis which expressions of his have been confirmed by the testimony of many persons that his Sentiments and Doctrines are impious being necessarily induced thereto both by the authority of the Canons and also by the Letter of our most Holy Father and Fellow-Minister Caelestinus Bishop of the Roman Church after many tears we have proceeded to the pronunciation of this sad sentence Therefore Our Lord Jesus Christ who has been blasphemed by him hath determined by this present Holy Synod that the same Nestorius is divested of the Episcopall dignity and excluded from all manner of sacerdotall convention CHAP. V. That Johannes Bishop of Antioch coming to Ephesus after five days deposes Cyrillus Bishop of Alexandria and Memnon Bishop of Ephesus whom the Synod pronounced innocent soon after and deposed Johannes and his party And how by the interposition of the Emperour Theodosius Cyrillus and Johannes were reconciled and confirmed Nestorius's deposition AFter this most legall and just Sentence Johannes Bishop of Antioch comes to Ephesus together with the Prelates about him arriving there five days after Nestorius's deposition And having convened those Bishops of his party deposes Cyrillus and Memnon But when Cyrillus and Memnon had presented Libells to that Synod which had been convened with them although Socrates through ignorance has related this matter otherwise Johannes is summoned to give an account of that deposition which he had made Who not appearing after he had been thrice called Cyrillus and Memnon are absolved from their deposition but Johannes and the Bishops of his party are separated from holy communion and from all sacerdotall authority Further Theodosius at first approved not of Nestorius's deposition but having afterwards been informed of his Blasphemy when he had written very pious Letters to the Bishops Cyrillus and Johannes they come to a mutuall agreement and confirmed Nestorius's deposition CHAP. VI. Concerning Paulus Bishop of Emisa's journey to Alexandria and Cyrillus's
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
likewise gave an account of this Synod even to those who were not present at it by his own Letter which I will insert into this very Narrative concerning him and will publish it fix't as 't were upon some pillar The Contents thereof are these CHAP. XVII Constantine's Letter to the Churches concerning the Synod convened at Nicaea CONSTANTINUS AUGUSTUS To the Churches HAving sufficiently experienced by the flourishing posture of the State how great the benignity of the Divine power has been towards us I judged it my chiefest concern and aim to Labour for the preservation of one Faith a sincere Love and one universally-acknowledged Religion towards Almighty God amongst the most Blessed Congregations of the Catholick Church But in regard this thing could not be firmly and stedfastly constituted unless all or at least the greatest part of the Bishops were convened in one place and every particular that concerns the most Holy Religion were discussed on this account when as many of the Clergy as could possibly be got together were assembled and I my Self also as one of You was present with them For I will not deny what I account my greatest Glory that I am Your Fellow-Servant all matters were sufficiently discussed so far till such time as an opinion acceptable to God the Inspectour of all things was brought to light in order to an universall agreement and union so that no place might be left for dissention or controversie in relation to the Faith CHAP. XVIII The same persons words concerning the Agreement about the Feast of Easter and against the Jews WHere also after a disquisition made concerning the most Holy Day of Easter it was by a generall opinion thought good to be Decreed that that Festivall ought to be celebrated by all persons in all places on one and the same day For what can be more comely what more grave and decent for us than that this Festivall from which we have received the hopes of immortality should be unerringly kept by all men in one and the same order and in a manner apparently agreeable And in the first place it seemed to all to be a thing unworthy and misbecoming that in the celebration of that most Holy Solemnity we should follow the usage of the Jews Who being persons that have defiled their own hands with a most detestable sin are deservedly impure and blind as to their minds For their usage being rejected we may by a truer Order which we have observed from the first day of the Passion untill this present time propagate the Rite of this observance to future Ages Let nothing therefore be common to us with that most hostile multitude of the Jews For we have received another way from Our Saviour There is proposed to us a Lawfull and decent course to Our most sacred Religion Let us therefore Dearest Brethren with one accord constantly persist in this course and withdraw our Selves from that most impure Society and their consciousness For 't is really most absurd that they should boast that we are not sufficient of Our Selves without their instruction to observe these things But of what are they able to pass a right judgment who after the Murder of the Lord and that parricide having been struck with madness are led not by the conduct of reason but by an ungovernable impetus whither soever their innate rage shall drive them Hence therefore it is that even in this particular they discern not the Truth in so much that wandring at the greatest distance from a decent and agreeable amendment they celebrate Easter twice within one and the same year What reason have we to follow these men who 't is acknowledged are distempered with a most grievous errour For we shall never endure the keeping of two Easters in one and the same year But although what I have said were not sufficient nevertheless it behooveth your prudence to make it your greatest care and the constant matter of your Prayers that the purity of your souls should not in any thing seem to have communion with the usages of most wicked men Besides this also is to be considered that 't is a most detestable thing that there should any disagreement be found in a matter of so great concern and in such a solemnity of Religion For Our Saviour left us but one Festival day of our Liberty that is the day of His most Holy Passion and 't was his will that His Catholick Church should be one The members of which Church although for the most part they are disperst into many and various places nevertheless are cherished by one spirit that is by the Divine Will Let the prudence of Your Sanctity consider how grievous and indecent a thing it is that on the self-same days some should keep strict Fasts and others celebrate Feasts and that after the days of Easter some should be conversant in Feastings and a relaxation of their minds and others devote themselves to set Fasts Wherefore 't is the Will of Divine Providence that this thing should be redressed by a convenient emendation and reduced to one and the same form as I suppose you are all sensible CHAP. XIX An Exhortation that they would rather follow the greatest part of the world SInce therefore it was expedient to make such an amendment in this matter as that we might have nothing in common with the usage of those Parricides and Murderers of Our Lord and since this is the most decent and becoming Order which all the Churches of the Western Southern and Northern parts of the world and also some of the Eastern parts do observe on this account all persons have at present judged it good and expedient and I my self have promised that it would please your prudence that that which with one and a concordant mind is observed in the City of Rome and over all Italy Affrica Egypt Spain the Gallia's the Britannia's the Libya's thorowout all Achaïa the Asian and Pontick Dioecesis and Cilicia Your prudence also would most willingly embrace and receive Which wisedom of yours will consider that not only the number of the Churches in the forementioned places is far the greater but that 't is most just and equal that all men should in common desire that which strict reason seems to require and should have no communion with the perjury of the Jews But that I may speak more summarily and briefly it has pleased the judgment of all in common that the most holy Feast of Easter should be celebrated on one and the same day For 't is indecent that there should be any difference in so great a sanctity and 't is better to follow that Opinion wherein there is no mixture of strange errour and impiety CHAP. XX. An Exhortation that all should give their assent to the Decrees of the Synod SInce therefore these things are thus do you with
in the midst together with the Church it self Moreover Basilicae Baths Rooms to lodge and eat in and many other apartments built for their use who kept the place were joyned to the Porticus's and were equall to them in length CHAP. LX. That in this Church also He built Himself a Sepulchre ALL These Edifices the Emperour Dedicated with this intent that He might consign to posterity the memory of our Saviour's Apostles But he had another design in his mind when he built this Church which purpose of his was at first concealed but in the end it became known to all men For he had designed this place for himself after his death foreseeing by a transcendent alacrity of Faith that his own Body should after death be made a partaker of the Apostles appellation to the end that even after death He might be esteemed worthy of the prayers which should be performed there in honour of the Apostles Having therefore raised twelve Capsae there as some Sacred Columns in honour and memory of the choire of the Apostles he placed his own Ark in the midst on each side of which lay six Capsae of the Apostles And this as I have said he prudently considered of namely where his Body might be decently deposited after he had ended his Life Having in his mind ordered these matters long before he consecrated a Church to the Apostles believing that their memory would be usefull and advantagious to his Soul Nor did God account him unworthy of those things which by his prayers he expected For as soon as the first Exercises of the Feast of Easter had been compleated by him and when he had past over our Saviour's day rendring it splendid to himself and a Festival to all other persons whilest he was intent upon these things and spent his Life herein to the very Close of it God by whose assistance he performed all these things opportunely vouchsafed him a divine passage to a better allotment CHAP. LXI The Emperour 's Indisposition of Body at Helenopolis and his Prayers Also concerning his Baptisme AT first an unequal temper of Body hapned to him together therewith a distemper seized him Soon after which he went to the warm Baths of his own City thence he goes to the City which bore the name of his own Mother where having made his abode for some considerable time in the Oratory of the Martyrs he put up his Prayers and Supplications to God And when he perceived that the end of his Life drew near he thought this was the time of purgation of all those sins which he had committed throughout his whole Life firmly believing that whatever sins as a man he had faln into and committed would be washt from off his Soul by the efficacy of mystick words and by the salutary Laver. Having therefore considered this with himself kneeling upon the pavement he humbly beg'd God's pardon making a confession of his sins in the very Martyrium in which place likewise he was first vouchsafed imposition of hands with prayer Removing from thence he goes to the Suburbs of the City Nicomedia where he called the Bishops together and spake to them in this manner CHAP. LXII Constantine's request to the Bishops that they would confer Baptism upon him THis was the time long since hop't for by me when I thirsted and prayed that I might obtain Salvation in God This is the Hour wherein even We may also enjoy that Seal which conferrs immortality the Hour wherein We may partake of that Salutary Impression I had heretofore taken a Resolution of doing this in the streams of the River Jordan where Our Saviour himself in a likeness to us is recorded to have partaken of the Laver. But God who best knows what is advantagious to Us in this place vouchsafes Us a participation thereof Let therefore all doubt be removed For if the Lord of Life and Death will have Us continue our Life any longer here and if it be once so determined concerning me that I may in future be assembled with the people of God and being made a member of the Church may together with all the rest partake of the prayers I will prescribe my self such Rules of living as may befit a servant of God These were the words he spake They performed the Rites and compleated the Divine Ceremonies and having first enjoyned him whatever was necessary made him a partaker of the Sacred Mysteries Constantine therefore the only person of all those that ever were Emperours was by a Regeneration perfected in the Martyria of Christ and being dignified with the Divine Seal rejoyced in Spirit and was renewed and filled with the Divine Light The joy of his mind was great by reason of his transcendency of Faith but he was stricken with an amazement at the manifestation of the Divine Power After all things had been duely performed He was clothed with white and Royal Garments which shined like the Light and rested himself upon a most bright Bed nor would he any more touch the purple CHAP. LXIII In what manner he praised God after he had received Baptism AFter this he lifted up his voice and poured forth to God a prayer of thanksgiving Which ended he added these words Now I know my self to be truly blessed now 't is evident that I am accounted worthy of an immortal life now I have an assurance that I am made a partaker of Divine Light Moreover he termed them miserable and said they were unhappy who were deprived of such great Blessings And when the Tribunes and Chief Officers of the Military Forces came in and with tears bewailed their own misfortune that they themselves should be left desolate and prayed for his longer Life He answered them also and said that now at length he was vouchsafed true life and that only He himself knew what great Blessings he had been made a partaker of Wherefore that he hastned and would by no delayes defer going to his God After this he disposed of every thing according to his own mind And to those Romans who inhabit the Imperial City he bequeathed certain Annual Gifts But he left the inheritance of the Empire as 't were some paternal Estate to his own children ordering all things in such a manner as he himself thought good CHAP. LXIV The death of Constantine on the Festival of Pentecost about noon FUrther all these things were transacted in that great Solemnity of the most venerable and most sacred Pentecost which is honoured with seven weeks but is sealed with the number one In which Festival hapned both the Ascent of the Common Saviour into the Heavens and also the descent of the Holy Spirit upon men as the Divine Scriptures do attest In this Solemnity therefore the Emperour having obtained those things we have mentioned
that Goodness And he is just by being a partaker of that justice and temperate from that Original of Temperance and strong by having that Supream Strength imparted to him He therefore may most truly be stiled Emperour who hath fashioned his mind with Royal Virtues to a likeness of the Celestial Empire But that person who is a stranger to these and who has renounc't the King of this Universe neither hath acknowledged the Celestial Parent of Souls nor cloathed himself in a Garb befitting an Emperour but hath filled his mind with deformity and filthiness and instead of Imperial Clemency hath gotten the Rage of a Savage Beast instead of an ingenuous disposition the incurable poyson of improbity in place of Prudence Folly instead of Reason and Wisedom a want of Reason and consideration the foulest of all Vices from which as from a bitter Root most pernicious Sprouts do spring namely a sottish and intemperate Life Avarice Murders Fightings against God Impieties he I say who is addicted to all these Vices though he may seem sometime to Govern by Tyrannick Violence yet cannot deservedly and in reality be stiled an Emperour For how should he represent a likeness of the Monarchical power of heaven who bears a thousand false and adulterate Resemblances of Daemons imprest on his mind How should he be a Prince and Lord over all who hath procured for himself so infinite a number of Cruel and hard Masters A servant to filthy pleasure a servant to an excessive madness for women a servant to money gotten by injustice a servant of anger and rage a servant of fear and dread a servant of bloudy Daemons and lastly a slave to soul-destroying Spirits Therefore Truth it self favouring us with its assent and Testimony this Emperour dear to the supream God is the sole Person that can truly be styled an Emperour who only is free or rather who really is Lord. Who is above the desire of money and superiour to the Love of women a Vanquisher of pleasures even of them which Nature does allow of Who is not overcome by anger and rage but has those passions perfectly within his own power He is really Emperour and bears a Title d answerable to his practise being truely Victor for he has gotten the Victory over those Passions which are wont to overpower and conquer the minds of men Who is formed according to that Primitive Idea of the supream Emperour and in his mind as in a glass expresses those Rayes of Virtues darted from that Celestial Original From which Rayes he is made temperate Good Just Valiant Pious a Lover of God and which is peculiar to him only this our Emperour is really a Philosopher For he is one that truly knows himself and is sensible that the supplies of every thing which is good are bestowed on him from without or rather from heaven One who demonstrates the August Title of his Monarchical Power by the Eximious Ornature of his Imperial Robe and who is the sole person that is deservedly clothed with the Imperial Purple which becomes him This is the Emperour who night and day invokes the Heavenly Father who in his Prayers implores his Assistance who burns with a desire of the Celestial Kingdom For whereas he understands that things present are in no wise to be compared with God the supream King in regard they are mortal and frail and like a River transient and continually perishing therefore he desires the incorruptible and incorporeal Kingdom of God That Kingdom he prayes that he may obtain by a sublimity of thought raising his mind above the Arch of Heaven and being inflamed with an inexpressible desire of those Lights which shine there In comparison with which Lights he accounts the most valuable things of this life present to be in nothing different from darkness For he sees that the dominion over men in regard 't is nothing else but a small and short administration of a mortal and temporary Life is not much better than the authority and power of Goatherds Shepherds and Neatheards yea rather that 't is more troublesome or a Sovereignty over a moroser sort of Cattel And as to the Acclamations of The Many and the Voices of Flatterers he esteems them to be troublesome rather than delightfull by reason of the solidity of his disposition and the sincere discipline of his mind Moreover as often as he beholds the dutifulness of His Subjects his innumerable Forces and those vast multitudes as well of Horse as Foot that are at his Beck and Command he is not in the least stricken with admiration nor does he swell with pride at his authority and power over them but turning his thoughts upon himself he acknowledges in himself also the common nature of all men He laughs at the Garment made of Cloth of Gold interwoven with a variety of flowers at the Imperial Purple and at the Diadem it self when he beholds the multitude stricken with an admiration of these things and wholly like children gazing on this glorious pomp as on some Bug-bear But he himself is not in any wise so disturbed as they are but does cloath his mind with the knowledge of God as with a Garment Embroidered with Temperance Justice Piety and the other Virtues which is a dress that does really and truly become an Emperour Besides all this as for riches which are with so much earnestness desired by men I mean Gold and Silver and whatever sorts of Stones are had in admiration he understands them to be really Stones wholly unprofitable and useless matter Such therefore as they are in their own nature such and so highly does he esteem them as things that are not in the least conducive in order to the diverting of ills and calamities For of what prevalency are these things towards the removal of Diseases or the avoiding of death Nevertheless although he knows these things accurately well being instructed by the very use of them yet he is in no wise disturbed in his mind at the decent Garb of his Subjects but laughs at those persons who by reason of their folly and simplicity admire these things Farther he abstaines from surfeiting and drunkenness and from exquisite dainties and delicate dishes in regard they are the proper business of Gluttons it being his Sentiment that these things appertain to others not to himself For he is convinc't that such debauches are extreamly hurtfull and do cloud and darken the intellective faculty of the Soul On account of all these reasons the Emperour instructed in the knowledge of Divine matters and endued with a great mind aspires after better things than those of this present life calling upon the Celestial Father and earnestly desiring His Kingdom and performing all things with a singular piety and Lastly delivering the knowledge of the Supream God and Emperour to all those Subject to his Empire
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
did they look upon any Country as their own besides the heavenly Jerusalem Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's the term in the original So the Ancient Greeks called that which the latter call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an allegory as they term it when one thing is said another is to be understood Vales. e From these words of Philo we may easily perceive that these Therapeutae were not Christians For the professours of Christianity were then of a very fresh date Besides what writings could these be The Books of the Prophets they were not for Philo separates them from these speaking of them a little before They could not be the Gospels nor the Epistles of the Apostles for they were scarce written in Philo's age however they could not then be called the writings of antient persons at least by Philo. Vales. f The composition of Psalms and Hymns was not in use so early in the Church as these words of Philo must suppose if we understand them to be spoken of the Christians that came in after the times of Antoninus when learned men began to embrace the Christian Faith So that neither can these words of Philo be any ways understood of Christians The junior Pliny indeed in his Epistle to Trajan Lib. 10. Epist. 97. says it was a custome of the Christians in their Coetûs carmen Christo tanquam Deo dicere secum invicem i. e. to say one with another by turns a verse or Hymn to Christ as unto God But there is a difference between saying and composing a song or Hymn and besides this was long after Philo's time See D r Hammonds preface to his Exposit on the Psalms and M r Gregory's Posthumous works Discourse 2d. g Eusebius means that whole week which precedes the feast of Easter which the Greek Fathers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great week and we the Passion week But in Philo's Book there is no mention of this feast of Easter He speaks indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a great solemnity but by his following words 't is evident he means the Jewish-feast of weeks or our Pentecost Vales. h He means the Presbyters concerning whom See Philo in his said Book De vitâ contemplat p. 899. Edit Par. Vales. a This Book of Philo's is not now extant Vales. b In Suidas this Book is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which inscription Suidas took from Sophronius the interpreter of Jerom. But our excellent M. SS Maz. Med. Fuk and S r Henry Savills have it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I agree with Nicephorus who rightly distinguisht the two Books of Philo the one of which was entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of flight and choice the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Of nature and invâ—ntion Whence it appears that that Book of Eusebius's which Nicephorus made use of was in this place more correct than our copies Vales. c 'T is manifest that Philo wrote three Books on this Subject That Dreams are sent from God The first of which is lost the second is extant in the Paris Edition of Philo pag. 465. in the beginning whereof he makes mention of a former Book which he had written on that subject The third is also extant in the same Edition pag. 1108. but misplaced Whether he wrote any more than these three is uncertain Suidas mentions five Books of Philo's De Somniis Vales. d In the Maz. and Fuk. M. SS it s written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truer for there was onely one Book that bore this Title In a M. S. copy of Philo's works in the Library of Auspurg this Book of Philo's De Providentiâ is confounded with another of his Adversus Flaccum Indeed this Book De Providentiâ is lost But there is an eminent fragment of it in Eusebius De preparat Libr. 8. cap. Ultim and in Libr. 7. cap. 21. Vales. e I doubt not but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Jews for so this Book is quoted by Eusebius in his 8 B. De Preparat Evangel chap. 10. where there is a most elegant place produced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. out of the Apologie of Philo for the Jews Rufinus confirms this our emendation who turns this place thus de Judaeis Apologeticus Liber Vales. f Jerome makes mention of this Book of Philo's in his interpretation of the Hebrew names Moreover Philo having onely interpreted those names that occur in the Law and the Prophets Origen added afterwards an interpretation of the words and names of the New Testament supplying that which seemed to be wanting in Philo's Book as Jerome writes in that Book of his now mentioned Vales. g Eusebius took this out of the Acts of the Apost chap. 18. v. 2. And Orosius writes as he had it out of Josephus that this was done in the ninth year of Claudius But that place of Josephus which Orosius quotes is not now extant Therefore Orosius seems to me to have forgotten himself And truely it is not very likely that Claudius the Emperour who had so great a kindness for the Jews as appears by his many Edicts extant in Josephus should drive the Jews in particular out of the City I should rather think whenas there was a great famine at Rome which in Eusebius's Chronicon is said to have happened in the tenth year of Claudius that Claudius expelled all forreiners out of the City amongst whom were the Jews also For so Augustus did before and 't was frequently practised by the following Emperours as oft as the City of Rome was in any scarcity of Provision and so I judge that place of Luke in the Acts is to be understood But if any one relying on the Authority of Suetonius whose words are these Judaeos impulsore CHRESTO assiduè tumultuantes Româ expulit in the Life of Claudius See D r Hammonds Annot. on Acts 26. v. 31. does reject this our Opinion I will not much withstand him All the Chronologers downwards follow Orosius as does also Barronius in his Annals Whom I much wonder at in that when he had placed this Edict of Claudius on the ninth year of his Reign he should also cast the Jerusalem Council upon the same year Which is manifestly repugnant to the History of the Acts of the Apostles For after the Jerusalem Council which is related Acts 15 Paul going back to Antioch delivered the Epistle of the Apostles to the brethren and is said to have tarried there some time After this being parted from Barnabas he went into Syria and Cilicia Preaching the Word of God Then he travelled into Phrygia Galatia and Mysia where he was warned by the Holy Spirit in a dream to sail into Macedonia and first Preach't the Faith of Christ at Philippi after that at Thessalonica and Berea Sailing thence to Athens he staied there a good while expecting Timothy and Sylas and Preached the Word of God to the Athenians Then going to Corinth
suppose the Bishops of Thracia had written an Epistle to the Churches of Asia and Phrygia against Montanus's Prophecy wherein they gave their opinion thereof after the same manner that those of Vienna and Lyons did as our Eusebius related before That these subscriptions were put to the bottom of some Epistle 't is apparent from Cyrenus's subscription here mentioned But 't is no way likely that those Bishops did subscribe Serapions Epistle 1 because Eusebius does not say so but onely that the subscriptions of many Bishops were contained in Serapions Letter as was also Apollinaris's Epistle to the said Serapion For Serapion did this with good advisement that he might confute the heresie of Montanus by the authority of many Bishops 2 How could the Bishops of Thracia subscribe the letter of a Bishop of Antioch 'T is most probable therefore as I said that the Bishops of Thracia had with a joynt consent written to the Churches of Asia and Phrygia Vales. e That is Bishop of Anchialus a City of Thracia as we said before This Sotas the Bishop hearing of this new Prophecy sailed out of Thracia into Phrygia where having seen Priscilla not filled with the holy Spirit but actuated by the devill he undertook to cast him out of her by Exorcism Not onely Sotas but also many other Bishops went at that time into Phrygia to examine that new Prophecy says the Anonymous authour chapt 16. of this B. Moreover we may observe that Sotas was dead when Aelius Julius wrote this which is shown by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a term which the Greeks use when they speak of a dead person had Sotas been alive he would doubtless have confirmed this thing by his subscription The same term Serapion uses when he speaks of Apollinaris who also was then dead Vales. a Here we began the 20 chapter following therein Rufinus Musculus and Christophorson The Kings the Maz. and Fuk. M. SS begin the chapter from these words And of this sort were the matters c. which are the close of the foregoing chapter Vales. b The antient Christians did frequently use this term as often as they disputed against the Gentiles under which title they put forth many books to shew that there was one God the maker and King of all things which term to wit Monarchy they ascribed to God the father but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the dispensation and administration they assigned to the Son and holy Ghost so Tertullian in his book against Praxeas and Tatianus adversus Graecos There is a book of Justin the Martyrs now extant which has this title Moreover from this title of Irenaeus's book we may conclude that Florinus asserted two principles and embraced the opinions of Cerdo and Marcion affirming one to be the Authour of Good the other of evil Vales. c See Irenaeus and Epiphanius concerning a work of Valentinus's which bears this title Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original Those notes which were set at the margin of M. SS that the reader might understand something remarkable occurred there were properly so called Therefore we translate it adnotationem i. e. a note This note is now to be found in many Greek M. SS exprest onely by the two first letters thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doe signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. note This adjuration of Irenaeus's did so well please Eusebius that he put it at the beginning of his Chronicon Vales. e All our M. SS and Nicephorus doe read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. his goings out and so we translate it Vales. f It was the custom of the primitive Christians when they heard any impious expression in a familiar discourse which was disagreeable to the rule of the Catholick faith forthwith to stop their ears and run away See Irenaeus B. 3 Against Heresies chap. 4 and Jerom B. 1. against Rufinus Vales. * Or every soul of all sorts of men For that 's the import of the Greek if it be exactly rendred Valesius translates it ex omnigenere hominum quà m plurimos i. e. very many of all sorts of men a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he unclothed himself 't is a metaphor taken from champions who being to engage strip't themselves and studied by various arts and subtilties tò vanquish their Adversaries Vales. b This Apollonius was not the same person with him mentioned chap. 16. of this book Jerom in Catalogo calls him a Roman Senatour Eusebius does not say he was one of the Senate in this place But more of this hereafter Vales. c Jerom in his book de Scriptor Ecclesiast Supposes the person here spoken of to be Apollonius's servant and calls his name Severus Vales. * That is the devil having stirred up one of his own instruments or ministers c. d He means the Rescript of Marcus mentioned chap. 13. B. 4. See that place and the notes upon it Rufinus thought the Edict of Trajan which Eusebius mentions B. 3. chap. 33 or the Rescript of Adrian see chap. 9. B. 4 to Minucius Fundanus was here meant Vales. e The judges who interrogated the Christians that were brought before them were wont to perswade and entreat them to have a regard for their own safety by embracing the worship of the heathen Gods There are infinite Examples hereof in Tertullian Eusebius c. Vales. f From this passage I am induced to think that Apollonius was of the Senatorian order as Jerom has said Who upon the information of some desperate fellow whose name is unknown was brought before Perennis the Prefect of the praetorium i. e. the officer to whom the oversight of the Souldiers was committed as being a Christian being ask't by the Judge what order he was of and making answer that he was of the Senatorian order Perennis commanded him to give an account of his faith before the Senate Which when Apollonius had with much eloquence done by the sentence of the Senate he was put to death Why may we not therefore believe Jerom who in his book de Ecclesiast Scriptor and in his Epistle to Magnus has said in express terms that Apollonius was a Senatour And although Eusebius does not expresly say so here yet from this relation of his thus much may be collected Besides Jerom might have read the Acts of Apollonius's suffering to which Eusebius does here refer us In which Acts t is probable Apollonius was called a Roman Senatour and was said to have been betrayed by his servant These Acts were written at Rome in Greek by men that were Grecians after the same manner as the Acts of the Lugdunensian Martyrs were written in Greek Vales. g Jerom in his book de Scriptor Eccles. misunderstanding this place of Eusebius has accounted Apollonius amongst the Ecclesiastick Writers But Eusebius onely says that Apollonius made a most elegant oration before the Judges in defence of the faith he profest not that he wrote an Apology
b Here we may see the Difference between Apostates and those which are simply called Hereticks Apostates were them who had been baptiz'd in the Catholick Church but had deserted the Church and revolted to Hereticks Simple Hereticks were those who had never been admitted into the Church And this was the custom in the Church that Apostates as well as simple Hereticks should be received when they returned to the Church by imposition of hands S t August in his 48 Epistle to Vincentius saith the Church dealt more kindly with them who were never received into the Church that is with them who were simply Hereticks then with them who had been received into her and deserted her that is Apostates This is therefore the sence of Dionysius's words here as we may gather by the afore mentioned words of S August Dionysius here says Heraclas his predecessour had this form of admitting Converts who had been Apostate Hereticks into the Church He required a publick confession which is called Exomologesis of the Principles of that Heresie which they had followed but he did not rebaptize them because they had been before baptized immediately after this confession he laid hands upon them as we may gather from Dionysius's words this imposition of hands upon an Apostate and a simple Heretick was different The one was ad panitentiam in order to Repentance the other was ad tradendum Spiritum Sanctum for the delivery of the Holy Ghost the first was used at the admission of Apostates the other at the admission of them whom they called pure Hereticks See Cyprians Epistle to Stephanus Vales. * In the Med. M. S. and Rob. Stephens's Edit the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for they had received the holy Spirit c. In the Kings Maz. and Fuk. M. SS the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit is wanting which in my judgment is the truest reading For Dionysius gives the reason why Heraclas did not reiterate Baptism in the admission of Hereticks in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptism for they had before received holy Baptism from him Dionysius calls Baptism holy to difference it from the Baptism of Hereticks which Cyprian Firmilian and others who at that time defended the opinion of not rebaptizing Hereticks call profane Dionysius was a favourer of their party as appears both from his Epistles here quoted by Eusebius and also from S t Jeroms testimony Vales. c That these Synods were before Dionysius Alexand his time we may easily gather by his own words here for he expresly affirms that these Synods were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long before our time The same thing Firmilianus witnesseth in his Epistle to Cyprian concerning the Synod of Iconium This Synod was a long time before the days of Stephen Bishop of Rome as we may gather by Firmilianus's words in his said Epistle to Cyprian where he expresly affirms that this Synod of Iconium had been long since assembled Also Dionysius Alexand. in his Epistle to Philemon Presbyter of Rome which he wrote about the beginning of the presidency of Xystus saith that this Synod was solemnly assembled by the Bishops which preceded him a long time Therefore this Synod seems to have been assembled about the end of Alexander Severus's Reign about which time as Euscbius in the 6 th book of this History recordeth Firmilianus was newly promoted to the dignity of Priest in the Church of Caesarea Therefore I cannot assent to Baronius and Binius who reckon this Synod of Iconium in the year of Christ 258 which was the 2 d year of Stephen's presidency Vales. a The Maz. Med. Fuk. M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and truely as we afore noted book 6. chap. 45. 'T is strange that we find the true name of this Heretick only in this place of Eusebius Vales. b ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what may be the true meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place may be best conjectured by considering the divers significations of the word for from the various meanings of the word arose the different translations of this place ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies to reject to scorn sometimes to disgrace or dishonour as Hesych saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to esteem or value one but to despise so Clemens Alexand. Stromat book 4. uses the word ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novatianus who did not allow but condemn the Baptism of the Catholick Church is fitly said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he rejected and contemned that Baptism as unprofitable and ineffectual to salvation Vales. c T was the custom for the Catechumeni or Catechized before the receiving of Baptism to repeat the Creed And at every Article the Priest asked them whether they believed to which they answered yes I believe wherefore when they said that they believed the Remission of sins Novatianus who did not allow Remission of sins but abolished it must also abolish that confession of faith which the Catechized repeated before Baptism See Cyprians 70 and 76 th Epistle Vales. d It is very difficult to understand what Dionysius here means by saying Novatianus banished the holy Spirit from the Brethren Perhaps by the holy Spirit he means the grace which was given to penitents by imposition of hands when they were admitted into communion after the performance of the duty of Repentance But then these words are very obscure although there was some hope that it still rested in them or would return to them again 'T is plain and evident that Dionysius here speaks concerning them who had lapsed but how can the holy Spirit be said to abide in them who had sinned indeed it may be said to return again to them after their repentance but can in no wise abide in them for the Scripture saith Every soul which sinneth shall likewise perish We must then understand it of them who had lapsed through weakness and ignorance who in those days were called libellatici or sacrificers who had purchased libells of security from the Heathen Magistrate for fear least they should be compelled to sacrifice for such as sin through weakness or ignorance do no◠forfeit the grace of the Spirit but if this explication please not we will understand it spoken of the faithfull some of whom retained the holy Spirit which they received in Baptism some lost it From them who had lost it Novatianus utterly expelled and banished the holy Spirit by denying them Repentance and Peace by which the grace of the holy Spirit is regained he drove it away from them who retained it and kept it by insinuating into their minds false and sinister opinions of the holy Ghost as that he was unmerciful implacable c. And so denied them and utterly deprived them of all hopes of pardon for sin committed Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Christophorson rendred susceptio in Ecclesiam a receiving into the Church 't
as well those out of the Western as the Eastern parts were no more than 170. His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There met therefore both from the East and from the West at the City of Serdica 170 Bishops neither more nor less In the Mogunt Edit after the Canons of the Synod of Serdica there is this note subscripserunt c. i. e. and all the Bishops of divers Provinces and Cities subscribed being in number 121. Vales. e In this place Socrates seems to have been mistaken in referring those things to the Council of Serdica which belong to the Roman Synod For when Julius had invited the Eastern Bishops to a Syond at Rome that Athanasius's case might there be inquired into the Eastern Bishops refused to come thither pretending amongst other reasons the narrowness of the time set as Julius informs us in his Epistle to the said Eastern Bishops recorded by Athanasius pag. 744. Indeed Socrates's following words to wit although there had passed a year and six months after such time as the Synod had been summoned and during which space Athanasius made his abode at Rome c. doe manifestly confirm what I have said For Athanasius invited by Julius's Letters came to Rome where he abode a whole year and six months expecting his adversaries and the Synod which had been summoned at Rome Julius attests this in his forequoted Epistle pag. 748. Vales. f Paulus Bishop of Constantinople was not present at the Synod of Serdica as Theodoret attests book 2 chap. 5. Eccles. Histor. which is also confirmed by the Synodick Epistle of the Eastern Bishops at Serdica which occurs in Hilarius's Fragments at pag. 434. Edit Paris 1631. Vales. g Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having written Letters the reading in the Allat M. S. is truer which is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having inserted in their Letters But what Socrates here says to wit that the Eastern Bishops at Serdica established the opinion of the Anomoiani see the following note in this chapter in their Synodick Epistle is altogether false Their Synodick Epistle is extant in Hilarius's Fragments at pag. 434. Edit Paris 1631 and at the end of it there is a confession of faith added In which confession there is nothing which in the least savours of the Anomians opinion The said Hilarius relating in his book de Synodis the same draught of the Creed published by the Eastern Bishops at Serdica owns it as Catholick and explaines it And Hilarius is so far from believing that they disseminated the Anomians opinion that he affirms them to have obstructed that opinion on every side His words are these Ex omni autem parte c. But on all sides whithersoever sollicitude could turn it self the passage is stopt up by the wit of the Hereticks lest it should be Preacht that there is any diversity or unlikeliness in the Son from the Father Vales. h The Anomoians were such as asserted that the Son had a substance or essence different from or unlike to the Father * That is different or unlike †Co-essential or consubstantial * The Western Bishops †The Eastern Bishops i In the Synodick Epistle of the Council of Sâ—rdica which occurs in Theodoret B. 2. c. 8. Eccles. Hist. there is not the least mention of Paulus Vales. ‖ See Socrates book 1. chap. 36 Eccles. Hist. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to renew the combat with the sentence which c. k These three books the Title whereof is De Ecclesiastica Theologia ad versus Marcellum of Eusebius's are at this day extant There are prefixt before them two books entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Against Marcellus wherein he reproves his designe malice and envy Eusebius attests in the close of his second book against Marcellus that he wrote these books by the order of those Bishops who had condemned Marcellus in the Constantinopolitan Synod Further it is uncertain whether or no Socrates had ever seen those two former books against Marcellus in regard he has made no mention of them Vales. * See Euseb concerning the Life of Constantine book 3. chap. 13 14 Edit Vales. †That is to assert Arius's opinion a Socrates means those Doxologies that occur at the end of Eusebius's Sermons which Eusebius doth always put into this form Glory be to the unborn Father by his only begotten Son c. This may plainly be seen in those Tracts of Eusebius's which Jacobus Sirmondus hath published For example in the end of his first book against Sabellius these are his words Gloria uni non nato Deo c. i. e. Glory be to the one unborn God by the one only begotten God the Son of God in one holy Spirit both now and always and throughout all ages of ages Amen And so concerning the rest Also in the Oration Eusebius made at the Consecration of the Church at Tyre which occurs at the Tenth book of his Eccles. Histor. chap. 4. we meet with the same clause at the close of that Speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. by whom be Glory to him For so we have worded that place agreeable to three of our M. SS Further 't is manifestly known that the Arians attributed this preposition per quem by whom to the Son upon this design that they might make him subject to the Father See Theodoret upon the first chapter of the first Epistle to the Corinthians Vales. b Before these words there is a whole line wanting which from the First Book of Eusebius de Ecclesiastica Theologia Chap. 9. is thus to be made up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. For by this means he would be their brother rather than the Son of God and would be one of those common Creatures c. Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 produced as Eusebius words it at the place before cited It should also be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these two words although they are distinguished but by one Letter yet do very much differ in their significations For the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that which is born but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports that which is made Vales. * See Prov. 8. 22. and what was remarkt concerning that Text in chap. 19. of this book note ‖ * 1 Pet. 2. 13 14. Where the expression in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred thus to every humane Creature †Amos 4. 12. 13. Euseb. quotes this Text in the words of the Septuagint but omits the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I we have rendred them according to his quotation which is very different from the Hebrew and from our English Version ‖ Eccles. 1. 9. * Acts 2. 2 4. †Amos 4. 13. ‖ Psal. 51. 10. * Ephes. 2. 15. †Ephes. 4. 24. ‖ 2 Cor. 5. 17. * Prov. 8. 22.
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 〈◊〉
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
as we are informed from the Acts of the said Synod which are recorded in the first Action of the Chalcedon Councill Vales. †He was Bishop of Cyrus and set about writing an Ecclesiastick History which Valesius has published with the other Greek Historians of the Church towards the latter end of Theodosius Junior's Reign at the same time that Socrates and Sozomen wrote theirs He began where they did to wit from those times whereat Eusebius closed his History and ended with them viz. at the latter end of Theodosius Junior's Empire 'T is more than probable that he wrote after Socrates and Sozomen For 1 all the Ancients were of this opinion 2 He that reads his History will find it nothing else but a supplement of Socrates and Sozomen their Histories 3 Theodoret himself in the first chapter of the first Book of his History says these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will attempt to commit to writing the Remaines of Ecclesiastick History 4 Lastly he published his History after the year of Christ 448 as Valesius demonstrates in his Preface before his History whereas Socrates and Sozomen had finished their Histories on the seventeenth Consulate of Theodosius Jun. that is in the year of Christ 439. He is most particular in his acccount of the affairs of the Eastern Church in regard he lived there His Books of Ecclesiastick History are but five in number as he himself intimates at the close of his fifth Book wherein he comprehends the affairs transacted in the Church during the space of 105 years * See Evagrius's Ecclesiastick History book 4. chap. 29 note f. †The plague in the Groyn * Or in the number †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valesius quotes this passage out of Macarius in his notes on Socrates book 6. chap. 6. note f. * See Note b in that chapter * Tum in Pompa both in Pomp. * See note b in that chapter * Or ought to have c. * See Evagrius book 6. chap. 7. †See Evagrius book 6. chap. 24. * That is the volume of relations Letters c. * Pag. 274. Edit Lugd. Bat. 1651. * Repaired or put a new face upon †Or Letters-Patents a I like not Christophorson's Version who has rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfecte Christianos perfectly Christians I would rather render it perfectly Orthodox For the followers of true opinions are properly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Photius in his Bibliotheca speaks thus concerning Socrates Scholasticus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover in his Sentiments he is not very Orthodox The meaning of this place therefore is this Eusebius although he be very fit to perswade his Readers to embrace the Christian Religion yet is not able to make them very accurate in the doctrine of the Christian Faith in regard he himself seems to have inclined towards the opinion of the Arians For this was the sentiment of many persons concerning Eusebius Pamphilus whom I have sufficiently answered in the Preface I have written to the same Eusebius's Ecclesiastick History Vales. b The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 part is wanting in the Kings in the Florentine and in the Tellerian M. SS nor is it in Robert Stephens's Edition The Geneva-Printers were the first that put in this word from Christophorson's Copy the Various Readings whereof are extant at the end of the Cologne-Edition Christophorson has expressed this word in his Version For thus he renders it ad aliquam partem Regni Theodosii to some part of Theodosius's Reign But it seems more elegant to me to suppress rather than add this word If a word must be added I had rather add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time Vales. * Or The wicked Devil a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson and S r Henry Savil have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compelled or rejected by force But that reading is much better which the Florentine and Tellerian M. SS give us to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 driven away as it were by an impetuous wind 'T is a Metaphor taken from Shipwrack't persons who are driven away by the violence of a Storm Evagrius compares the Holy Spirit to a wind by the force whereof Eunomius and Macedonius being driven away were at length Shipwrack't at Constantinople to wit condemned in the Constantinopolitan Synod Vales. * Or being restored to her pristine c. †See the Septuagint Version at Psalm 45. vers 9. ‖ Or monstrous * Or reduced †Or even from hence b He means the Term Homobusios that is Coessentiall For the malignant Devill made his chiefest resistance against this word in regard it was the Beesome as it were of all Heresies and the firmest sortress of the true Faith Vales. * Or remove c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a term used to denote the manner how a Serpent moves 3. which is incomparably well exprest by Virgill in these words Sinuatque immensa volumine terga And he windes up his vast back in a Roll or Volume d Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Tellerian M. S. Further 't is very intricate what word Evagrius should mean here The Term Homoiöusios that is of like substance or essence might indeed be meant But because in this word there is an addition rather than a change of one Letter to wit of the Letter I therefore the praepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of and in are rather to be meant which praepositions raised great stirs and commotions in the Church on account of the Eutychian Heresie some affirming that Christ was to be adored as subsisting of two natures others as subsilling in two natures Vales. †Or draw e This place wants not difficulty Musculus renders it thus Ubi absolutam haenc historiam benigno Deo commendavero Where I shall have commended this compleated History to the benign God But this rendition is not to be born with Therefore Christophorson has translated it otherwise to wit after this manner Ibique finem scribendi faciam ubi Deo clementi ac propitio visum fuerit and there I will make an end of writing where it shall seem good to the mild and propitious God But neither does this translation fully satisfie me For first Evagrius says not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the future tense but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense Secondly I do not remember that I ever read this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in such a sense as to import to finish an History 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly recondere to lay up whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a repository or store-cellar for wines It signifies also to lay on the ground or deposite in a monument Hesychius in his Lexicon renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he who lieth The same Hesychius says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does
〈◊〉 〈◊〉 〈◊〉 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
at that place of Theophanes the name Trocondus is likewise corrupted Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are transposed and are to be restored to their Pristine order in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Country of the Isaurians where he himself had been born which words of Evagrius Nicephorus has exprest thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And having gathered an Army fit for an Engagement he sent it to besiege Zeno at Seleucia in Isauria Which Country had given Zeno Birth and at that time â—id the Fugitive Vales. * Rejecting or abolishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without doubt it must be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Embassy therefore Which though it may seem a small and triviall emendation is yet altogether necessary In Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit or therefore Vales. ‖ Or To make use of his circular Syllables †Or Composure of which Letters say these words * Or God-loving * Or Conjunction or binding together †Or Salvation ‖ Or From hence * Or Ground and Firmament †Or Together with the Holy Spirit ‖ Or Hold obliege bind the Orthodox people in all God's most Holy Churches * Or Afterwards b There is indeed extant a Constitution of the Emperour Constantine's wherein the Dogmaticall Books of Arius are ordered to be burnt which Constitution occurs at pag. 221. of our Socrates Nevertheless the Emperour Basiliscus seems here to mean another Law which had been promulged by Constantine against all Hereticks in generall But that Law hath perished by the injury of time Yet part of it is still remaining in Eusebius in the Third Book of his Life of Constantine Chap. 64 and 66. But there are two Constitutions extant of Theodosius Junior's concerning the burning of Nestorius's books The former of which makes mention of the Law of Constantine of Blessed Memory against Arius's impious books Further these Constitutions of Theodosius occur in the third part of the Ephesine Councill Basiliscus had subjoyned these Laws of Theodosius to his own Circular Edict as 't is hereafter attested Vales. * Or Limits †Or Have made Sanctions concerning the c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place Nicephorus has rightly added two words in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I affirm that a third word is to be added thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terms is understood which occurs in the foregoing Clauses Vales. * Or Out of * Or Shown or declared d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c In Nicephorus 't is truer written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that we ought only to follow c. which reading Christophorson and S r Henry Savil have embraced A little after this where the reading before was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Boundary and Limit of the Faith from the Florent and Tellerian M. SS I have made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard it is c. as 't is in Nicephorus Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Tellerian M. S. and in Nicephorus I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the universall c. Vales. * Or Malevolence †Or Shall fall under Banishment c. ‖ Or Tares * Or The Fuller †See chap. 6. note a. * Or Tome a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does record which I admire Translatours perceived not Zacharias is understood who in his Ecclesiasticall History had recorded this Libell entire which the Bishops of Asia convened at Ephesus had sent to the Emperour Basilisous Vales. b Concerning this Ephesine Councill which was held in the times of the Emperour Basiliscus Baronius in his Annalls at the year of Christ 476 writes very slightly and negligently remarking this only that it was celebrated by the Eutychians But he mentions neither upon what account it was assembled nor what was transacted therein it is our office therefore by our care and diligence to supply what he has omitted After the Circular Letters sent forth by the Emperour Basiliscus against the Chalcedon-Councill Acacius Bishop of Constantinople the only person of the Patriarchs subject to the Eastern Empire refused subscribing to these Letters nor would ever endure to expunge the Chalcedon Synod out of the Ecclesiasticall Tables Moreover the Monks of Constantinople resolutely opposed Basiliscus Lastly the Constantinopolitane populacy began to be most grievously tumultuous threatning to fire the City and the Pallace if the Emperour should persist to put a force upon Acacius and the Catholicks Basiliscus terrified hereat flies from the Imperial City took from the Constantinopolitane Church their Rights and Priviledges and forbad the Senators to speak to or salute Acacius But afterwards when he heard that Zeno was on his return out of Isauria being stricken with fear he came into the Church together with his wife and children and excusing himself to Acacius and the Clergy of the Imperiall City restored their Rights to the Constantinopolitan Church and set forth his Anti-Circular that is Letters contrary to his Circular Letters thus Theodorus Lector informs us Book 1. The Eutychians therefore when they saw Acacius contend with so much fierceness for the confirmation of the Chalcedon Synod and that not only the Monasteries but the people also of the Imperial City and other Priests every where were excited by Acacius against Basiliscus convened a Councill of Bishops of their own party in the City Ephesus in which Councill they condemned and deposed both Acacius and some other Bishops who embraced the same Sentiments with him and then they entreated the Emperour Basiliscus that he would persist in his former opinion and would not promulge a Constitution Contrary to his own Circular Letters In the same Synod Paulus is ordained Bishop of Ephesus by the Bishops of the same Province and the Patriarchicall priviledge is restored to the Ephesine See as our Evagrius relates in the sixth chapter of this book Further this Ephesine Councill was held on the year of Christ 477 after the Consulate of Basiliscus and Armatus Which I gather from hence because this Synod was assembled a little before Basiliscus promulged his Anti-Circular Letters Now Basiliscus published those Letters on that year I have mentioned when he understood that Zeno was returning out of Isauria with an Army as I have observed above out of Theodorus Lector Indeed the Asian Bishops seem to intimate this in their Letter to Basiliscus in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be pleased therefore to publish nothing contrary to your Divine Circular Letters Moreover Timotheus Aelurus seems to have presided at this Councill For he came to Ephesus in the Reign of Basiliscus and seated Paulus in his Episcopal Chair as Evagrius relates from Zacharias Nor is it likely that Acacius Patriarch of Constantinople should have been deposed by any other person than the Alexandrian Bishop who held the dignity of
Saint Paul wherein Christ is termed the Brightness of the Glory of God the Father See Hebr. 1. 3. In the Fuk. and Savil. Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Copy at the margin the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written which is an explanation of the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The emendation therefore of Scaliger and the the rest is needless who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Farther this story of Constantine's is taken out of the Apocryphal Books wherein 't was related that the Holy Ghost under the shape of a Dove descended into the Bosom of Mary according a◠the Angel had foretold to her And perhaps these things were related in this manner in the Gospel of the Hebrews But Christophorson supposes that Dove to be meant here which Noah heretofore sent out of the Ark and that that Dove was a figure of the Holy Spirit which was afterwards to come upon the Virgin Mary But I would rather read here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bright Dove c. Thus the sense is plain and elegant Vales. * Or untouch't w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After this word as plac't in the Greek Text I have set a point from the authority of the Kings Copy which Christophorson having not perceived corrupted the meaning of this whole place by adding some words For thus he read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nevertheless the Fuketian Copy does plainly confirm this reading and punctation of Christophorson save that it has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it is also in Turnebus's Book Vales. * Or Agreeable †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Valesius renders thus Mira denique celeritas in hominum precibus audiendis Lastly a wonderfull swiftness in hearing mens prayers x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophers make two sorts of Virtues the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 practical which Constantine does here term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Civil the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplative which leade our minds to the contemplation of God Whence some of Pythagoras's disciples were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Old Author concerning the Life of Pythagoras in Photius's Bibliotheca chapt 259 informs us Farther in the Fuketian Copy the reading of this place runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The same also is the reading in the Books of Turnebus and S r Henry Savil. But I agree with S t Henry who after he had written this reading at the margin of his own Book blotted it out again having added this note Lectio vulgata retineri potest paucis immutatis the common reading may be retained a small alteration being made Vales. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of soundness Doubtless it is to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blindness Presently from the Kings Copy I have mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of a faintness and weakness of body And so it is in S r Henry Savil's Copy A little before I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. In Robert Stephen's instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Or In small c. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and to have given c. In the Kings Sheets and in S r Henry Savil's Book the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But the Fuketian Copy has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Or Disordered confusion a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson does here understand the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in common Which though I condemn not yet it does not seem necessary In the Fuketian Copy this place is thus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. without those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Expectation b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After this word in the Greek something seems to be wanting Nor can it be made sense unless you add these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which writing I have followed in my Version Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would contemplate their own power I doubt not but it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own power Which is plainly evidenced from the following words For Constantine gives the reason why Christ who had come to cure the Diseases and Vices of men and to bring news of a blessed and happy life in heaven would perform so many Miracles on earth by restoring eyes to the blind health to the sick life to the dead This therefore he says he did in favour of those whose understandings are more slow and heavy that they might not doubt of his virtue and power in regard they saw him perform so many Miracles These are they whom a little after he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ill men Vales. * Or Stick to d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have as I think restored this place very happily although Scaliger Bongarsius and others whose amendments occur at the margin of the Geneva-Edition saw nothing in it But I have restored this place to its former Lustre and have in a manner made no alteration at all thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it accordingly There is nothing more certain than this reading Indeed the Fuketian Copy agrees with the reading of Scaliger and Bongarsius But I have found from many places that the authority of this Copy is sometimes weak Which thing is evident enough even from this one place Vales. †Or Flew away to c. * Or Blotted out the Sun e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it accordingly Vales. * Or Daunce f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was no need of the Emendation of the Learned who make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also be used adverbially instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet in the Fuk. and Turneb Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Or Own a From these words the twelfth chapter is to be begun Concerning those who knew not this Mystery c. For hitherto Constantine has treated about the Coming of Our Lord and on what account Christ descended to the Earth But now he treats of those persons who have been ignorant of this Mystery Vales. * Or Sobriety of the mind is spoyled and defac't b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides c. For Constantine brings two reasons why the Heathens embraced not the preaching of Christ. Vales. †Pattern or Sample c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is an elegant Greek-phrase this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken concerning those who frame their lives in order to the imitation of every thing that is best For they who have a mind to make a great progress in Virtue ought to set some person before
here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the sense may be compleat For Constantine says that Virgil spoke both plainly and obscurely And that he had obscurely intimated the Divinity and Advent of our Saviour but had spoken plainly and openly after the manner of the Heathens and had named Altars and Temples The Fuketian Copy confirms our conjecture wherein 't is written exactly so as I had long before guess'd it should be Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mystery as Christophorson likewise read He has made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Book the Learned man had mended it at the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it might answer to Virgils Verse Errantes Hederas Wild Ivy. But the Greek Rendition is looser and less bound up to the Original and in many places 't is far wide of Virgils meaning Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which emendation is so necessary that without it the sense is not plain In the Fuketian and Turneb Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But in the Kings Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fuketian Copy instead of these words has these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sheets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With Scaliger and Bongarsius I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it answers to those words of Virgil fallax herba veneni But in Moraus's Book 't is mended at the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if you had rather reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the verse may stand good In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Sheets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Amomum e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At my peril write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c in the Fuketian and Turneb Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Book 't is mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so 't is written in the Fuketian Copy But in the Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further the meaning of this place is very intricate Musculus renders it thus Ipsis namque Dei Cunabulis Spiriâ—ûs Sancti Virtus fragrantes quosdam flores novam scilicet progeniem dedit For to the very Cradle of God the power of the Holy Spirit hath given some fragrant flowers to wit a new progeny But Christophorson translates it in this manner Ipsa enim Dei Cunabula Spiritâ—û Sancti Virtute fragrantes flores novae soboli extulerunt For the very Cradle of God by the power of the Holy Spirit hath brought forth fragrant flowers to a New off-spring Musculus therefore read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Christophorson only read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I rather approve of By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means the new people of the Christians concerning whom Virgil hath spoken above in this Verse Jam nova progenies coelo demittitur alâ—o Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have added a Negative particle here thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might not understand which emendation the following words do mightily confirm But if any one shall have a mind to defend the ordinary reading I shall not much gainsay it in regard both may be maintained Vales. * Broken or discouraged †Held up or sustained h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constantine had made use of the term Spirit instead of Soul But the Translatour seems to have taken it as meant of the Holy Spirit as if Christ had had His Divinity in place of a Soul which was the Heresie of â—pollinaris In the Fuketian Copy after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated a Comma is placed Wherefore it is to be considered whether those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be joyned with these which follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather to be parted from them by a Comma that the meaning may be this that by the communication of the Holy Spirit which Christ after His passion poured upon men the possibility of a Resurrection was manifested Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I don't approve of Christophersons Version who has rendred this place thus Resurrectionis vis hominibus patefacta est the power of a Resurrection was made known to men Nor has Johannes Portesius rendred it otherwise But I question not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with that exprest in my Version Constantine says therefore that 't was made known to men after Christ's death that 't was possible for Bodies to rise For before the faith of a Resurrection was dark and obscure even amongst the Jews Which was the reason that they feared death so much Vales. * Or Sealed k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson hath interpolated this place by blotting out the two former words S r Henry Savil also in his Book has expunged these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same manner with Christophorson But both those persons are much mistaken For Constantine whose skill in Grammer was but mean had construed Virgils Verse in this manner Occideâ— Assyrium Vulgò nascetur Amomum The Assyrian Stock shall fall Amomum shall grow every where And this is evident both from this place and also from the Version of the Greek Translatour who tenders this Verse of Virgil thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so this Verse is worded in the excellent Fuketian Copy and exactly according to Constantine's mind Farther as to this whole Eclog of Virgil's the Christians always affirmed that it was translated out of the Sibylline Verses and ought to be understood concerning Christ's Birth Nor can these words be spoken of any body else but of Christ Hoc duce si qua manent scelâ—ris vestigia nostri Irrita perpetuâ solvent formidine terras Thus besides Constantine S t Austin understood these words in his Epistle to Volusianus and in his 155 Epist. In his Epistle to Volusianus he gives this interpretation of the Assyrian Amomum namely that thereby is meant the Opinion of Pherecydes the Assyrian who was the first that asserted the Immortality of the Soul But this interpretation of S t Austin can't be born with in regard Pherecydes was not an Assyrian but a Syrian that is of the Island Syros Wherefore Constantine's explanation is to be preferred who says that by the name Amomum the Faithfull or the Christians are meant because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without fault But that 't is therefore termed Assyrium because from the Assyrians sprang the first beginning of Faith For Abraham an Assyrian
was the first who believed in God whence he had the Name of the Father of Believers Vales. * Or Our Ladies vose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I embrace S r Henry Savils conjecture who at the margin of his Book has noted that perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Following †Or Enlargement m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Praeposition must be added which by mistake was omitted in Robert Stephens's Edition thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so 't is written in the Kings Sheets and in Turnebus's and Moraeus's Book But I am better pleased with that reading which is proposed from the Books of Scaliger and Bongarsius which I likewise found in the Fuketian Copy viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Verb proper to the Platonick Philosophy out oâ— which several passages in many places of this Oration are taken Hence comes the Sensus Anagogicus the Mystick Sense which occurs frequently in Proclus and that saying of Plotinus extolled by Synesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who on God's which emendation is most undoubtedly certain Constantine explains that Verse of Virgil's Et durae quercus sudabunt roscida mella He says therefore that by this verse is meant those who undergo most sore labours for God's cause or on God's account shall receive most sweet fruit of their Labours Vales. * Exercised or made use of o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I like Portesius's Version who renders it Poeticae Licentiam better than Christophorson's who translates it poeticam facultatem as Musculus had likewise rendred it For Graecians term that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latines call Poeticam Licentiam Poetick Licence as I remember it frequently occurs in Themistius Further the Old Sheets begin a new chapter here from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incomparably well Thou wisest of Poets Which in my judgment is better Here therefore the twentieth chapter is to be placed Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy and Tâ—â—nebus's Book this place is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But S r Henry Savil had mended it in his Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who sees not that it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In the third verse from hence I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood Vales. * After this verse there is one of Virgils verses left out in this quotation of Constantine's this namely Robustus quoque jam tauris juga Solvet Arator that is Nor shall his Steers the brawny Tiller yoak Besides this some other verses are left out hereafter in this quotation r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the Sheets For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an elegant phrase I also write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a word by it self as 't is in the Fuketian Copy A little after I would rather reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Imperative For 't is a rendition of this Verse of Virgil's Aspice convexo nutantem pondere mundum Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Book the Learned man hath mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But neither is the Verse made good this way Wherefore I should rather reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these words are spoken in the Optative Mood In the following Verse write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Moraeus's Book This Amendment admits of no doubt But concerning the former we must think further For that place may I think be restored with less trouble if you alter the punctation only in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nothing more certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further the Reader is to be acquainted that all these Verses of Virgil as well in the Fuketian Copy as in the Sheets are not written from the head but the first words only of every Verse are severed some little space from the preceding Which is therefore done because these Verses are not recited without intermission but with frequent interlocutions of Constantine's Vales. * Or Immense a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it accordingly Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian and Turneb Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Nature c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robert Stephens was the first that published this Verse in this manner from conjecture as I suppose For in the Kings Sheets and the Fuketian Copy it is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. From which words it was most easie to restore the true reading of this place Thus therefore I mend it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Than which emendation there is nothing more certain Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither Constantine nor the Greek Translatour apprehended the true meaning of Virgil's words For he understood them in this manner as if Virgil had said that the Parents had not smiled on the child nor had a God taken him to his Table nor a Goddess to her Bed Constantine supposed that that verse of Virgil Incipe parve puer cui non risere parentes c. was to be read in one breath without any distinction or stop whereas nevertheless after the word puer a point is to be set a thing which even Boyes know Christophorson because he perceived not this interpolated Constantine's following words by adding a Negative against the mind of the Authour and contrary to the Authority of all Copies Farther in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is truer if I mistake not Indeed in the Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is apparent to any one that it ought to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Holy Spirit Constantine seems to mean the Divinity or the Divine Nature as we have already remarked in the foregoing chapter For he explains those words translated out of Virgil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are spoken of Christ not concerning the Holy Spirit Therefore at this place I chose to render it the Spirit of God rather than the Holy Spirit as Portesius and Christophorson have done Vales. * Void of or has no part in †Love or longing g From these words it appears that that mistake which we have taken notice of above was not committed by
respect of the Humanity passible in the flesh and the same Person impassible in the Deity For we acknowledge not One God the Word who wrought Miracles and another who suffered but we confess One and the same our Lord Jesus Christ God the Word to have been incarnate and perfectly made man and that the Miracles belong both to One and the same as likewise the sufferings which he Voluntarily underwent in the flesh on account of our Salvation For a man gave not himself for us but God the Word himself made man without any Conversion underwent both a Spontaneous Passion and a death in the Flesh for us Although therefore we confess him to be God yet we deny not that the same person is also Man and by our confessing him to be man we deny not the same Person to be also God Whence whilst we profess one and the same Person our Lord Jesus Christ to be compounded of both Natures the Deity and the Humanity we introduce not a Confusion into the Unition For he will not cease to be God because agreeably to us he was made man nor again because by Nature he is God and cannot receive a likeness to us will he refuse to be man For as he hath continued God in the Humanity so also though existing in the Majesty of the Deity he nevertheless continues Man existing Both in the same and is One God and also Man The Emmanuel Further whereas we confess him perfect in the Deity and perfect in the Humanity of which two he is also made up yet we bring not in a particular Division or Section upon his one compounded Hypostasis but we show the difference of the Natures which is not destroyed or taken away by the Unition For neither has the Divine Nature been changed into the Humane nor hath the Humane Nature been converted into the Divine But both Natures being understood or rather existing in the defini tion and manner of the proper Nature we affirm that the Unition was made according to the person now the Unition according to the person imports that God the Word that is one Person of the Three persons of the Deity was united not to a prae-existing Man but in the Womb of our Lady the Holy-Glorious Theotocos and Ever-Virgin Mary that from her he framed to himself in a proper Person Flesh of the same substance with us and subject to like passions in all things sin only excepted and that it was enlivened with a rationall and intelligent Soul For he had a Person in himself and was made Man and is One and the same our Lord Jesus Christ Glorified together with the Father and the Holy Ghost Moreover weighing in our minds his ineffable Unition we rightly confess one Nature incarnate of God the Word which in the Flesh is enlivened with a rationall and intelligent Soul And again taking into consideration the difference of the Natures we assert them to be two introducing no manner of Division For each Nature is in him Wherefore we confess One and the same Christ One Son One Person One Hypostasis to be God and also Man But all those who have thought or do think contrary hereto we Anathematize and judge them estranged from the Holy Catholick and Apostolick Church of God Whereas therefore the true Dogmata which have been delivered to us by the Holy Fathers are asserted We exhort you all to Concur in one and the same Catholick and Apostolick Church yea rather we beseech you For we are not ashamed though placed in the sublimity of Royalty to make use of such expressions for the Consent and Union of all Christians to the end one Glorification may be attributed to the Great God and our Saviour Jesus Christ and that in future no person might pretend to quarrell about the Persons or the Syllables For the Syllables tend to one and the same right Faith and meaning that Usage and Form which hitherto hath obtained in God's Holy Catholick and Apostolick Church remaining in all things firm and without Innovation and continuing so to all Futurity To this Edict all persons gave their consent and affirmed that the Faith and Doctrine was therein Orthodoxly promulged but yet it reduced not so much as one of the Churche's members which had been rent insunder to an Unity because the Emperour in express words had declared that the State of the Churches had been preserved firm and without Innovation and for the time yet to come should so continue CHAP. V. Concerning the Ejection of Anastasius Bishop of Theopolis MOreover Justinus ejected Anastasius out of the Chair of Theopolis objecting against him both the profuse expence of the sacred Revenue which had been made saying it was immoderate and not according to what was meet and necessary and also charging him with reflecting abusively on himself For when Anastasius was asked why he would fling away the sacred money in so lavish a manner he replyed openly that it might not be taken away by Justinus that common Pest. But 't was said that Justinus had therefore conceived an old Grudge against Anastasius because when he demanded money of him at his promotion to the Bishoprick Anastasius would not give it him Moreover other matters were objected against Anastasius by some persons who I suppose were desirous of serving and promoting the Emperour's design CHAP. VI. That after Anastasius Gregorius was made Bishop and concerning his disposition BUt after Anastasius Gregorius is preferred to the Episcopall Throne whose Glory that I may use the Poet's expression is far spread This person from his younger years had been exercised in the Monastick Conflicts and had striven with so much courage and constancy of mind that in a very short time even during his youthfull age he arrived at the highest degrees and Governed the Monastery of the Byzantii where he embraced a Monastick life Afterwards by the order of Justinus he presided over the Monks of mount Sinai also in which place he fell into the greatest of dangers by undergoing a Siege from those Arabians termed Scenitae Nevertheless when he had procured that place a profound Peace he was called from thence to the Patriarchate For understanding and virtue of mind and in all other things he was the eminentest person of all men and the most active in effecting whatever he had proposed to himself of an undaunted spirit and a man not to be induced to yield or to be afraid of the Secular power He made such magnificent distributions of money and used such a bountifullness and liberality towards all men that whenever he went abroad numerous crowds of people besides those that were his usuall attendants followed him And whatever persons could either see or hear he was going forth flock't together The honour given to the supreamest Powers of this