very Light of Truth and embracing the impenetrable darkness of Errour Nor was Force and Cruelty wanting especially when the Will of Princes gave assistance to the rash and heady impetus of the Vulgar or rather when they themselves headed an unseasonable Fury Wherefore this way of Life having been confirmed by the usage of many Generations was the Occasion of dismal Calamities to the men of those times But as soon as ever the presence of our Saviour shined forth immediately instead of unjust Actions Justice was advanc't in place of a most destructive Storm arose a Calm and all those things which had been predicted by the Prophets were fulfilled For after that Saviour of ours was taken up on high to his Father's House having enlightned the world with the Rayes of Modesty and Continence He founded a Church on earth like some sacred Temple of Virtue a Temple that is eternal and incorruptible wherein might be piously performed due Acts of worship both to God the supream Father and likewise an agreeable service to Himself But what did the mad wickedness of the Nations invent after these things It endeavoured to reject the Benefits and Favours of Christ and to ruine the Church constituted in order to the Salvation of all men and in place thereof to substitute its own Superstition Again hapned horrible Seditions Wars Fights Morosity a luxurious Furniture of Life and a love of Riches which having its Being in men contrary to nature a thing that is the property of wickedness does sometimes recreate by false and specious hopes at others it astonishes with Fear But let Her lie prostrate on the ground being vanquished by Virtue and as 't is fit She should let Her rend and tear Her self by reason of Her Repentance But at present we must discourse of those matters which appertain to the Divine Doctrine CHAP. II. An Address to the Church and to his Hearers that they would Pardon and amend his Mistakes HEar therefore Thou Master of the Ship who art possest of Chastity and Virginity And Thou Church that art the Nurse of immature and unskilfull Age To whose Care and Charge Truth and Clemency are committed From whose everlasting Fountain flows a Salutary Stream Be Ye Candid Hearers also Ye who worship God with sincerity and for that reason are His Care be Ye attentive not so much to the words themselves as to the truth of what is delivered and respect not Me that Speak but the Religious Office of Devotion rather For what can the benefit and advantage of an Oration be when the mind of the Speaker remains undiscovered Indeed I do peradventure attempt Great things But that which occasions my Boldness is the Love of God implanted in me for this Love puts a Force upon Modesty Wherefore my desire is that Ye who are eminently knowing in the Divine Mysteries should be joyned with Me as My Assistants to the end that if any mistake shall happen during My Speaking You may go along with Me and correct it Expect not any Perfect and Consummate Doctrine from Me but rather give a kind reception to the attempt of My Faith Farther may the most benign influence of the Father and Son be effectually present with us whilst we are uttering those things which it shall Command and Suggest to Our Mind For if any person professing Rhetorick or any other Art shall suppose Himself able without the Divine Assistance with an accuracy to perfect His Work He Himself as also the Work He has undertaken will be found ignorant and imperfect But such persons as have once obtained the Divine influence must neither loiter nor be careless Wherefore having beg'd Your Pardon for the length of this Our Preface We will enter upon the Head and Principal matter of Our design CHAP. III. That God is both the Father of The Logos and the Framer of the whole Creation and that it were impossible for things to consist if their Causes were diverse GOD who is above every Essence being always that Good which all things desire has no Generation and consequently no Beginning But He Himself is the Origine of all things that are brought forth But He who has His Procession from Him is united with Him again the disjunction and conjunction being performed in Him not locally but intellectually only For that Foetus exists not by any dammage of His Father's bowels as for instance those things do which are born of Seed but by the dispose of Divine providence Our Saviour has appeared that he might preside as well over this visible world as over all things and works framed therein The Cause therefore both of subsistence and Life to all things which are contained within the Complex of this world is derived from hence Moreover hence proceeds the Soul and every Sense and the Faculties by whose assistance those things which are signified by the senses are perfected What then does this Discourse conclude Thus much that there is one President over all things which are and that all things whatever are subject to his sole Dominion as well things Celestial as Terrestrial both Natural and also Organical Bodies For if the Dominion over all these things which are innumerable should be in the hands not of one but of many Partitions and Divisions of the Elements as 't is in the ancient Fables and Envy and a desire of having more powerfully contending to overcome would disturb the harmonious Concord of all things in regard those many would manage that portion allotted to each of them in a different manner But whereas this whole world does keep it self always in one and the same order 't is plain that this is not performed without Providence and that it has not proceeded from chance But who could ever have acknowledged a Framer of universal Matter To whom in the first place or in the last were prayers and supplications to have been assigned How could it be that by my worshipping one of them by choice I should not have been impious towards the rest Or having perhaps requested something necessary for this life shall I return thanks to that God who has given me assistance but revile him who was mine opposer But to whom shall I make my supplication that he may declare to me the occasion of my Calamity and may vouchsafe me a deliverance from it Let us suppose that an answer has been given us by Oracles and Prophecies but that these things are not in their power but belong to another God What is the Compassion then Of what sort is the providence of God towards man Unless perhaps some one of them inclinable to be kinder being more forcibly moved shall give assistance against another who is not in the least kindly disposed towards men Moreover
continued virgins to the end of their lives Also his other daughter who having lived by the guidance of the Holy Ghost died at Ephesus And moreover John who leaned on the breast of the Lord and was a Priest and wore a plate of gold and was a Martyr and a Doctor this John I say died at Ephesus And thus much concerning their deaths And also in the Dialogue of Caius of which we a little before made mention Proculus against whom he instituted the dispute agreeing with what we have inforced concerning the death of Philip and his daughters says thus After that also the four Prophetesses the daughters of Philip were at Hierapolis a City of Asia their Sepulchre is there and also their fathers Thus he Lâ—kâ— likewise in the Acts of the Apostles makes mention of the daughters of Philip that lived then at Caesarea of Judea with their father who were endowed with the gift of Prophecy saying word for word thus We came unto Caesarea and we entred into the house of Philip the Evangelist which was one of the seven and abode with him And the same man had four daughters virgins which did Prophecie Having thus far therefore treated of those things which came to our knowledge both concerning the Apostles and the Apostolick times and the Sacred Writings they left us both those that are questioned as doubtfull which yet are publickly read by many in most Churches and those also that are altogether Spurious and Repugnant to Apostolical sound Doctrine we now proceed to the subsequent part of our History CHAP. XXXII How Simeon the Bishop of Jerusalem suffered Martyrdom AFter the persecution of Nero and Domitian Report goes that under this Emperour whose times we now recount there was a persecution raised against us by piece-meal throughout every City which proceeded from a popular insurrection In which we have by tradition received that Simeon the son of Cleophas who we declared was constituted the second Bishop of the Church at Jerusalem finished his life by Martyrdom And this the same Writer attesteth several words of whose we have before quoted that is Hegesippus Who giving a relation of certain Hereticks adds that this Simeon being at that time by them accused and tormented divers ways and for the space of many days because he was a Christian struck with a great amazement both the Judge and those about him and at length died by the same kind of suffering that the Lord did Nothing hinders but that we may hear the Writer relating these things word for word thus Some of those Hereticks accused Simeon the son of Cleophas as being a descendant from David and a Christian and so he suffered Martyrdom when he was an hundred and twenty years old under Trajan the Emperour and Atticus of the Consular order then President of Syria And the same Authour says that those his accusers such as were of the Royal family of the Jews being at that time sought for happened to be convicted as belonging to that family Now should any one say that this Simeon was one of those who both saw and heard the Lord he would speak what is in no wise absurd having as an undoubted evidence thereof the great length of his Life and the mention made in the Gospels of Mary the wife of Cleophas whose son that he was our former words have manifested Also the same writer says that others related to one of those called the brethren of our Saviour whose name was Judas lived untill this Emperour's Reign after their profession of the Faith of Christ under Domitian before which we mentioned For thus he writeth They come therefore and preside over the whole Church as being Martyrs and of the Kindred of our Lord. And a profound Peace ensuing over the whole Church they continued alive till the times of Trajan the Emperour untill the foresaid Simeon the son of Cleophas who was Unckle to our Lord being accused by the Hereticks was in like manner also impeachâ— for the same thing before Atticus the president And being cruelly tortured for many days he with constancie professed the Faith of Christ in so much that the President and all those about him wondred greatly how a man of an hundred and twenty years old as he was could have endured such torments And in fine it was ordered he should be crucified Moreover the same man relating what was done in those times adds that untill then the Church continued a pure and undefiled Virgin those who endeavoured to corrupt the sound Rule of wholesom Doctrine if any such persons there were absconding themselves hitherto in obscure darkness But after the sacred company of the Apostles was by various kinds of death become extinct and that generation of those men who were accounted worthy to hear with their own ears the divine wisdom was gone then the conspiracy of impious errour took its rise from the deceit of false Teachers who in as much as not one of the Apostles was then surviving did now at length with a bare face attempt to Preach up the knowledge falsely so called in opposition to the doctrine of the Truth And thus much this Authour treating of these things has after this manner said But we will proceed to what in order follows of our History CHAP. XXXIII How Trajan forbad that the Christians should be sought after MOreover so great a persecution raged against us at that time in many places that Plinius Secundus the most eminent amongst the Governours of Provinces being moved at the multitude of Martyrs gave the Emperour an account of the great numbers of those that were destroyed because of their faith and together therewith certified him that he found they did nothing of impiety nor acted any thing contrary to the Laws onely that they rose at break of day and sung Hymns to Christ as unto God but that they abhor'd the commission of Adultery and Murder and such like horrid crimes and that they did all things consonant to the Laws Upon account of which Trajan made this Edict That the Christians should not be sought out but if by accident they were lighted on they should be punished Which being done the most vehement heat of the persecution that lay heavy upon us was in some measure quenched But to those who had a mind to doe us mischief there remained pretexts no whit less fair and specious in some places the people in others the Rulers of the Provinces fâ—â—ming treacheries against us in so much that even when there was no open and general persecution yet there were particular ones throughout the Provinces and very many of the Faithfull underwent various sorts of Martyrdomes We have taken this account out of Tertullians Apology written in Latine of which we before made mention the translation whereof is thus But we have found that the inquisition after us has been prohibited For Plinius Secundus when he was Governour of the
after this manner CHAP. IX The Rescript of Adrian that we Christians should not be unjustly prosecuted TO Minutius Fundanus I received a letter written to me from that eminent person Serennius Granianus your predecessour Indeed this business a I judge is not to be passed by undiscussed least both the Christians be molested and also an occasion of doing mischief given to Sycophants Wherefore if the men of your Province can by a due way of complaint openly charge the Christians with any accusation and so doe it as that they appear and answer it before the seat of judicature let them make it their business onely to take such a course as this against them but let them not use tumultuous outcries and clamours For it s most requisite if any person preferr's a complaint that you should have the cognisance of the matter If therefore any one does accuse them and make out that they doe any thing contrary to the Laws doe you give sentence according to the nature of the offence But if it be certain that any does frame an accusation meerly out of a malicious detraction doe you determine according to the heinousness of the crime and take care that due punishment be inflicted on him And thus much concerning the Rescript of Adrian CHAP. X. Who in the Reign of Antoninus were Bishops of the Roman and Alexandrian Sees BUt Adrian having paid the dues of nature after he had reigned one and twenty years Antoninus surnamed Pius succeeded in the Roman Empire In whose first year Telesphorus departing this life in the eleventh year of his presidency Hyginus assumed the Episcopal Government of the Roman Church Moreover Irenaeus relates that Telesphorus ended his life with a glorious Martyrdom manifesting in the same place that in the times of the aforesaid Hyginus Bishop of the Romans flourished at Rome both Valentinus the introducer of his own Heresie and also Cerdo the Founder of the errour of the Marcionites his words are these CHAP. XI Concerning those who were Arch-Hereticks in these times FOr Valentinus came to Rome when Hyginus was Bishop there but he flourisht in the times of Pius and continued to those of Anicetus Cerdo also who was master to Marcion flourisht in the times of Hyginus who was the ninth Bishop he went into the Church and openly confessing his errour so continued at Rome sometimes teaching privately other while again acknowledging his errour but being now and then reprehended for his impious doctrine he withdrew himself from the assembly of of the brethren Thus far Irenaus in his third book against Heresies Moreover in his first book he again says this concerning Cerdo But one Cerdo deriving the original of his errours from the Tenets of Simon came to Rome in the times of Hyginus who was the ninth that in the Episcopal succession from the Apostles had that See and taught that that God who was Preacht under the Law and by the Prophets is not the father of our Lord Jesus Christ For the one is known the other unknown the one is just the other good Marcion of Pontus an impudent blasphemer succeeding him did mightily propagate that opinion But the same Irenaus having sounded the bottom of that immense depth of matter full of various errours which Valentinus had put together does fully discover the secret and occult deceit and wickedness that like a Serpent lurking in its hole lies hid within him Moreover he says there was at the same time another person by name Mark who was most expert at Magical delusions and further he declares their prophane rites of initiation and their most detestable mysteries in these very words For some of them prepare a nuptial-bed and perform a secret ceremony by pronouncing some words over such as are to be initiated and a marriage they say thus made by them is spiritual and conformable to the celestial nuptials But others of them bring those that are to be initiated to the water and dipping them use this form of words In the name of the unknown Father of all In the truth the Mother of all In Him who descended upon Jesus Another sort of them pronounce Hebrew names to put those that are to be initiated into the greater consternation But Hyginus dying after he had been Bishop four years Pius undertook the Government of the Roman Church Moreover at Alexandria Mark was chosen Pastour Eumenes having sat there thirteen years compleat Which Mark dying after he had presided there ten years Celadion assumed the Government of the Alexandrian Church and at Rome Pius departing this life in the fifteenth year of his presidency Anicetus was preferred to that See In whose time Hegesippus relates that he himself came to Rome and continued there untill Eleutherus was made Bishop But at that time flourished Justin and was singularly eminent one that in a Philosophical habit was an assertour of the Divine Word and earnestly contended for the Faith in his writings who in the book he wrote against Marcion mentions the man to be alive at that time when he compiled that work His words are these And one Marcion of Pontus who now at this time teacheth his followers and instructs them to believe there is another God greater than him that made the world This man also assisted by devils hath perswaded many throughout the world to speak blasphemy to deny the Maker of the universe to be the Father of Christ and to affirm there is another greater than he that made it And all their followers as we said are called Christians after the same manner as the name of Philosophers derived from Philosophie is in common given to all that profess it though they differ as to their Sects and Opinions To this he adds further saying We have compiled a book against all the Heresies that ever were which if you be willing to read it we will deliver to you The same Justin having wrote many elaborate works against the Heathens dedicated also some other books containing an Apology for our faith to the Emperour Antoninus surnamed Pius and to the Roman Senate For he dwelt at Rome But in his Apologie he makes known himself who and whence he was in these words CHAP. XII Concerning Justin's Apologie to Antoninus TO the Emperour Titus Aelius Hadrianus Antoninus Pius Caesar Augustus and to Verissimus his son the Philosopher and to Lucius By Nature son of Caesar the Philosopher but by Adoption son to Pius the lover of Learning To the sacred Senate also and people of Rome I Justin the son of Priscus the Grandchild of Bacchius who were of Flavia Neapolis a City of Syria-Palestine make my Request and Petition in behalf of those men being my self one of them who are unjustly hated and most injuriously treated by all mankind And the same Emperour being addrest too by other brethren Inhabitants of Asia who were vexed with all manner of molestations by the men of their own Province voutsafed
about the word of God you have often requested me to make you some short Collections and excerptions both out of the Law and the Prophets about those things that belong to our Saviour and all the Articles of our Faith and moreover you being very desirous to have an accurate account of the books of the Old Testament how many they are in number and in what order they were written I have made it my business to doe all this and to satisfie your desire herein For I well know with what an ardour of faith you are enflamed and how earnest your desires are after knowledge and that by reason of your love of God you greatly prefer these before all other things striving earnestly to obtain eternal salvation When therefore I travelled into the East and came into that Countrey where these things were heretofore Preacht and done I made an accurate inquiry about the books of the Old Testament a Catalogue whereof I have herewith sent you Their names are these The five books of Moses to wit Genesis Exodus Leviticus Numbers Deuteronomie Joshua Judges Ruth the four books of the Kings the two books of the Chronicles the Psalms of David the Proverbs of Solomon which is also called the book of Wisdom Ecclesiastes the song of Solomon Job the prophecies of Esaiah and Jeremiah one book of the twelve minor Prophets Daniel Ezechiel Esdras Out of these I have made some short Collections which I have divided into six books But thus much concerning the writings of Melito CHAP. XXVII Concerning Apollinaris Bishop of the Hierapolitane Church ALthough several books written by Apollinaris are extant among many men yet these onely of his are come to our knowledge to wit His Apology to the foresaid Emperour his five books against the Gentiles his two books concerning truth and his two books against the Jews Also those books he wrote afterwards against the Heresie of the Cataphrygians which not long after occasioned great distâ—â—bances but at that time it began to make its first appearance Montanus with his false Prophets then laying the foundation of his Errour And this is what we had to say concerning Apollinaris CHAP. XXVIII Concerning Musanus and his Writings THere is extant of Musanus's whom we mentioned a little before a most sharp piece written by him to some brethren who turned to the Heresie of the Encratitae which then first sprang up and introduced â— new and most pernicious false opinion into the world Tatianus as report says was the Authour of this Heresie CHAP. XXIX Concerning Tatianus and his Heresie VVE mean that Tatianus whose words we quoted a little before treating concerning the admirable Justin who we told you was a disciple of that Martyr's Irenaeus evidences this in his first book against Heresies where he writes thus concerning this Tatianus and his Heresie From Saturninus and Marcion sprang those Hereticks called Encratitae who taught that marriage was unlawfull rejecting that Primitive institution of God and tacitely accused him because he created Male and Female for the propagation of Mankind They were assertours also of an abstinence from the eating those things that as they termed them had life shewing hereby their ingratitude towards God who Created all things They deny likewise that the first man was saved And this is a Tenet lately invented amongst them of which impious assertion one Tatianus was the first broacher Who having been an Auditour of Justin as long as he converst with him disclosed no such false opinions but after his Martyrdom he revolted from the Church and being arrogant and puâ—â— up with the conceit of his being an Ecclesiastical Doctour as if he were better then any body else he was the composer of a new form of Doctrine of his own making inventing stories about invisible ages in the same manner as Valentinus did and asserting with Marcion and Saturninus that Matrimony was nothing less than corruption and whoredom and framing some new arguments to disprove the Salvation of Adam Thus far Irenaeus concerning the Heresie of the Encratitâ— which then was broacht But not long after one whose name was Severus did consolidate and strengthen the foresaid Heresie and so was the occasion that the followers of that Sect were called by reason of his name Severiani They approve indeed of the Law the Prophets and the Gospels expounding the sentences of holy Scripture according to a peculiar sense and meaning of their own but they speak reproachfully of the Apostle Paul and reject his Epistles neither doe they admit of the Acts of the Apostles But Tatianus their first founder put together a confused heap of collections extracted out of the four Gospels which he entitled a Diaâ—â—ssarωn i. e. a Gospel made up of the four Gospels which book is at this time extant in the hands of some men They say also that he was so audacious as to alter some sayings of the Apostle Pauls and to express them in more elegant terms undertaking to correct the composition and order of his phrase He left a very great number of books among which his book against the Grecians is look't upon to be an excellent piece and is commended by most men in which work giving an account of the series of times in the former ages of the world he has made it evident that Moses and the Prophets amongst the Hebrews were much more antient than all the famous men amongst the Grecians Indeed that book of his seems to be the best and most usefull piece of all his writings But thus far concerning these things CHAP. XXX Concerning Bardesanes the Syrian and those books of his that are extant FUrther in the Reign of the same Emperour when Heresies were numerous in Mesopotamia one Bardesanes a most eloquent man in the Syrian tongue and an excellent disputant wrote some Dialogues against Marcion and several others who were Authours and assertors of different Opinions which he publisht in his own country language as also many other works which his Scholars for he had very many Auditours and was a powerful maintainer of our faith translated out of the Syriack into the Grecian language Amongst which is his Dialogue concerning Fate written to Antoninus an incomparable piece 'T is said he wrote several other Tracts upon occasion of the persecution at that time raised against us This man was at first a follower of Valentinus's but having mislik't that Heresie and confuted many of the fabulous Tenets of the founder thereof he was satisfied in himself that he had turned to a truer opinion but notwithstanding he did not wholly clear himself of the filth of his ancient Heresie Moreover at the same time Soter Bishop of the Roman Church departed this life The End of the Fourth Book of the ECCLESIASTICAL HISTORY THE FIFTH BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS The PREFACE MOreover Soter Bishop of the Roman Church having presided there eight years ended his life
very wisely did not prefix his name at the beginning least he should cause an aversion in them to his Epistle But a little after he continues saying Now as a blessed Presbyter said because the Lord being the Apostle of the Almighty was sent to the Hebrews Paul through modesty in that he was sent to the Gentiles does not entitle himself the Apostle of the Hebrews both in reverence to the Lord and also because 't was over and above his duty that he writ to the Hebrews being the Preacher and Apostle of the Gentiles Again Clemens in the same books writes a tradition concerning the order of the Gospels which he receiv'd from the Elders before him and it is this Those Gospels he said which contain the Genealogies were written first And this was the occasion of writing Marks Gospel when Peter Preach'd the word publickly in Rome and declared the Gospel by the Spirit many who were there present entreated Mark who had been his follower a long time and remembred what he had said that he would write down the things which had been spoken When he had compos'd the Gospel he imparted it to those who had intreated it of him Peter having understood this used no perswasives either to hinder him or to incite him to it But John being the last of all when he saw how those things which appertain'd to Christs humanity were already manifested in the Gospels was mov'd to the enterprise by his acquaintance and being inspir'd by the Spirit he wrote a Gospel concerning Christ's Divinity Thus much Clemens But again the said Alexander in an Epistle of his to Origen mentions Clemens and Pantaenus also as men who were his familiars he writes thus For this as you know was the will of God that the friendship which was begun betwixt us from our Ancestours should not onely remain inviolable but also become more fervent and firm For we know those blessed Fathers who went before us with whom we after a short time shall be joyn'd I mean the truely blessed Pantaenus my Master and the holy Clemens my Master who also profited me much and if there be any others like them by whom I came to the knowledge of you my most excellent Lord and Brother And after this manner were these things Moreover Adamantius for that also was Origen's name in these times when Zephyrinus Presided over the Church of Rome travell'd to Rome as he himself some where says having a desire to see the most antient Church of the Romans where he made no long stay but return'd to Alexandria And with all diligence there perform'd his customary duty of Catechist Demetrius the then Bishop of those Churches exciting him to it and little less then beseeching him to labour earnestly for the utility of the Brethren CHAP. XV. Concerning Heraclas BUt when he perceived himself not supplied with sufficient strength both for the more profound study of Divinity for his researches into and interpretation of the holy Scriptures and moreover for the Catechizing of them who came to him having scarce time to breathe so many flocking together to him One company after another coming from morning to evening to his School he divided the multitudes and electing Heraclas one of his familiars made him his assistant in Catechizing a man who was very studious in Divinity most eminently skilfull in other Learning and one who was not unexperienced in Philosophy He commits the instruction of the New-beginners to him but reserves to himself the hearing of those who had made some proficiency CHAP. XVI What Pains and Study Origen bestowed about the Holy Scriptures ORigen now intended to make such accurate researches into the Holy Scriptures that he learn't the Hebrew tongue And bought the Authentick Scriptures written in Hebrew letters which were extant among the Jews And he search'd after other Editions of Translatours of the Sacred Scriptures besides the Seventy And he sought out some other Versions besides those Common ones of Aquilas Symmachus and Theodotion different from them which he having searcht out first brought to light from I know not whence nor out of what Corners having been forgotten for a long time concerning which because he was uncertain who were the Authours of them by reason of their obscurity he onely Noted this that one of them was by him found at Nicopolis near Actium and another at some other place Moreover in his Hexapla of the Psalms after those four excellent Editions he adds not onely a fifth and sixth but also a seventh Version and upon one of them again he has Noted that it was found at Jericho in an Hogs-head in the times of Antoninus the son of Severus When he had thus Collected all these Versions into one body and divided them into Verses having placed them directly one against the other together with the Hebrew Text he left us those Copies which are call'd Hexapla He afterwards prepared apart by themselves Aquila's Symmachus's and Theodotion's Edition together with the Septuagint and put them out in his Tetrapla CHAP. XVII Concerning Symmachus the Translatour MOreover We must understand that this Symmachus one of the Translatours was an Ebionite For there is an Heresie called the Heresie of the Ebionites who say that Christ was born of Joseph and Mary and suppose him to have been meer Man who also stiffly affirm that the Law ought to be strictly observ'd according as the Jews kept it as we have before made known somewhere in our History Symmachus's Commentaries are even yet extant in which he seems to confirm the foresaid Heresie disputing strongly against Matthew's Gospel Origen tells us that he receiv'd these together with other interpretations of Symmachus's of the Scriptures from one Juliana upon whom he saies these books of Symmachus's devolved by right of succession CHAP. XVIII Concerning Ambrosius AT this time Ambrosius who favour'd the Valentinian Heresie being convinc'd by the truth Preach'd by Origen and having his mind cleared as it were with light assents to the doctrine of the Orthodox faith of the Church And Origen's fame being nois'd abroad every where several men of great learning flock'd to him intending to make tryal of this man's sufficiency in the Scriptures Also infinite multitudes of Hereticks and not a few Philosophers and them most famous gave diligent attention to him almost like Schollars learning from him besides Divinity those things which appertain to External Philosophy For he initiated those whom he perceived to have acute parts into Philosophical Learning Teaching them Geometry and Arithmetick and the other previous Sciences Also guiding them into the knowledge of the various Sects among Philosophers explaining the writings that are amongst them and Commenting on and searching into all things So that even amongst the Gentiles this man was openly declared to be a great Philosopher He also incited many of meaner capacities to the study of the Liberal
Sciences telling them that from hence would accrue to them no small fitness and preparation for the Contemplation of the divine Scriptures for which reason he esteem'd the study of Secular and Philosophical literature most necessary for himself CHAP. XIX What things have been recorded concerning Origen by the Gentiles THe Heathen Philosophers who flourish'd in his Age are witnesses of his great proficiency in these studies in whose writings we have found frequent mention of this man some of them both dedicating their books to him and also delivering up their private labours to his Censure as to a Master But I need not speak of these things when as Porphyrius who liv'd in Sicilie almost till our Age having written some books against us and in them endeavoured to cavill at the holy Scriptures when he had mentioned those men who made explications upon them was unable in any wise to cast any base aspersion upon their Opinions and through want of Arguments betakes himself to railing and reviles the Commentators Of whom he attempts chiefly to reproach Origen saying that when he was young he knew him but he unawares commends the man partly by speaking the truth in some things where he could not do otherwayes and partly by lying wherein he thought he should escape being detected Sometimes he accuses him as being a Christian by and by he admires and describes the accession he made to Philosophick Literature Hear therefore what he says word for word Some men desirous to find out not a defection from the pravity of the Jewish Scriptures but an explication of the obscurities in them have betaken themselves to expositions which have no agreement nor coherence with those Scriptures and which contain the Authour's approbation and praise rather than a defence of those strange Sectaries For having boasted that what things were plainly spoken by Moses were obscure Riddles allowing them the Authority and quoting them as divine Oracles full of hidden Mysteries And having bewitched the judgements and minds of men with their pride they afterwards put forth their Expositions Then after some few words he saies Let an example of this absurdity be taken from a man whom I saw when I was very young being a person then of great repute and yet eminently renowned upon account of his writings which he left behind him I mean Origen whose renown is very much spread abroad amongst the teachers of those Doctrines For this Man having been an of that Ammonius who in our Age made a great proficiency in Philosophy as for his knowledge in Philosophick Literature he profited much by this Master But as concerning a right course of life he undertook a way quite contrary to him for Ammonius having been educated a Christian by Christian Parents when he arriv'd to understanding and the knowledge of Philosophy quickly betook himself to a course of life which was agreeable to the Laws But Origen being a Gentile and brought up in the Learning of the Grecians diverted to the Impudence of the Barbarians Being devoted to this Religion he corrupted both himself and also that proficiency he had made in Philosophick Learning as to his manner of life he liv'd like a Christian and contrary to the Laws but in respect of his Opinions concerning things and concerning God he imitated the Grecians substituting the sayings of the Heathens in the room of those strange fables For he was continually conversant in Plato's works and in those of Numenius and Cronius and he revolved the works of Apollophanes and Longinus and Moderatus and Nicomachus and the works of all the famous men amongst the Pythagoreans he also made use of the works of Chaeremon the Stoick and of Cornutus's books when he had learn'd from them the Allegorical mode of explaining the Grecian Mysteries he appli'd it to the Jewish Scriptures These are Porphyrius's words in his third book of that piece he wrote against the Christians who has said the truth concerning the mans hard study and great learning but herein he has plainly lied for what would not he say who wrote against the Christians in that he saies that Origen was converted from a Heathen to a Christian and that Ammonius fell from a pious course of life to the Heathenish way of living For as our History has before manifested Origen kept the Christian Doctrine receiv'd from his Ancestours And the precepts of the divine Philosophy remain'd uncorrupted and unshaken in Ammonius even till his death as his works even to this present doe testifie he being famous amongst most men for his books which he left behind him as for example that book which is thus Intitl'd concerning the concord of Moses and Jesus and those other books of his whatsoever sort they be of which are found amongst lovers of learning Let what we have said therefore be an Evidence both of the detraction of this lying Accuser and also of Origens great knowledge in the Grecian learning Concerning which Origen in an Epistle of his wherein he makes an Apologie for himself to some who blam'd him for his too great studiousness about this sort of learning writes these words When I imploy'd my self wholly in the Scripture the fame of my progress in Learning spreading it self every where there resorting to me sometimes Hereticks at othertimes those who studied the Grecian Learning and especially such as were skilled in Philosophy I thought it convenient to make researches into Hereticks Opinions and into whatsoever things are reported to be said by Philosophers concerning the truth this we did both in imitation of Pantaenus who profited many before us who was furnished with no small stock of provisions of this sort And also of Heraclas who at this time sits among the Presbyters of Alexandria whom I found with a Philosophy Master under whom he studied diligently five years before I began to be an Auditour of his doctrine And for this reason he wearing a common habit before put it off and put on a Philosophical habit which he retains to this day neither does he desist from a studious reading of the books of the Learned Grecians This he said in defence of the studious diligence he used about the Grecian Learning At this time while he made his abode at Alexandria there came a Souldier who deliver'd Letters to Demetrius the Bishop of that Church and to the then Prefect of Aegypt from the Governour of Arabia that they should send Origen to him with all speed that he might impart to him his doctrine He was therefore sent by them and came to Arabia But in a little time having finisht those things which were the cause of his coming he again return'd to Alexandria Within some interval of time there being kindled in Alexandria no small war he withdrew out of Alexandria and judging there was no safe dwelling for him in Aegypt he went to Palestine and made his abode in Caesarea where the Bishops
searching all places both high-ways Rivers and fields where he thought I might be conceal'd or where he conjectur'd I might have gone but he was so blinded that he found not my house Neither could he imagine that I should stay at home when there was inquisition made for me And at length after the fourth day when God had commanded me to depart thence and had miraculously â—opened a way for me I and my servants and many of the Brethren went out together Now that that was a special act of God's Providence the sequel declar'd in which peradventure I was profitable to some Again after the interposition of some words he relates what happened to him after his flight in these words I my self and my companions being much about the time of Sun-setting apprehended by some Souldiers was brought to Taposiris But Timothcus according to the providence of God was not with us neither was he taken But when he at last came he found the house empty and Souldiers keeping Guard about it and us reduced to slavery After some other words he saith thus What now was the order and manner of this miraculous act of providence I will tell nothing but truth A certain country man met Timothy as he was flying and thus disturb'd in mind and he inquired of him the reason of this great hast he told him the real truth When the man had heard his relation he was then a going to a marriage feast and 't is customary amongst them to tarry all night at such meetings he went his way and coming into the house told the story to those that were set at the table All of them with an unanimous earnestness as if it had been by a compact amongst them rose up together set a running and with great clamours came speedily upon us The Souldiers who guarded us being by them forthwith put to flight they came upon us as we were and found us lying upon Couches without any furniture on them I God knows at first supposing them to be thieves who came thither for prey and pillage continued lying on the Couch naked as I was excepting onely a linnen garment which I had on and offered to them my other cloathes which lay by me But they bid me arise and come out immediately Then understanding what was the cause of their coming thither I cry'd out intreating and beseeching them to depart and let us alone But if their intent was to do me a kindness I begg'd of them to behead me and by that means to prevent those who brought me prisoner thither While I thus cry'd out as my companions and fellow-sufferers in all my troubles doe know they compell'd me to rise up I threw my self on my back upon the ground but they took me by the hands and feet and dragg'd me out There follow'd me those who are my witnesses of these things Caius Faustus Peter Paul who took me together with that Couch upon their shoulders and convey'd me out of the village and having set me upon an Ass unsaddled they carried me away These things Dionysius relates concerning himself CHAP. XLI Concerning those who suffer'd Martyrdom at Alexandria THe same man in an Epistle of his to Fabius Bishop of Antioch gives this account of the combats of those Martyrs who suffer'd at Alexandria in the times of Decius The Persecution amongst us did not begin at the time when the Imperial Edict was issued out but preceded it one whole year For a Soothsayer and a Poet whoever he was who so endamag'd this City had stirr'd up and encouraged the tumults of the Heathens against us exciting them to their Countrey Superstition They being prick't forward by him and having obtained free power of acting all mischief thought it the most acceptable service and worship of their Gods to slaughter us First of all therefore they lay hands upon an old man named Metrá and bid him pronounce some Atheistical words and because he obey'd them not they beat him with clubs and prick'd him in the face and eyes with sharp Reeds and when they had led him into the Suburbs they ston'd him to death Afterwards they dragg'd a believing woman call'd Quinta to the Temple of their Idol and compell'd her to fall down and worship but she turning away her face and abominating it they bound her feet and dragg'd her through the City which is pav'd with sharp stones and having dash'd her against Millstones and scourg'd her they led her to the same place without the City and ston'd her Afterwards all with one accord violently broke into the houses of pious men and every one of them ran to their Neighbours whom they knew and plunder'd and rob'd them their goods which were of greater value they purloin'd but the lumber and what was made of wood they cast forth and burnt in the streets so that the City seem'd as if it had been taken by an enemy but the Brethren withdrew themselves thence and privately fled and like those S t Paul speaks of took joyfully the spoyling of their goods And not one of them that I know of except one who somewhere fell into their hand renounc'd the Lord till this time Moreover at that time they took a most admirable Virgin who was antient call'd Apollonia and buffeting her on the cheeks they dash'd out all her teeth And when they had built a pile of wood before the City they threatned to burn her alive except she would repeat together with them some profane words But she having begged a little respite being let loose forthwith leapt into the fire and was consum'd to Ashes They also apprehended Serapion as he was in his house and having tortur'd him with grievous torments and broken all his joints they cast him down headlong out of an upper room There was now no way for us not the common highway not so much as any narrow street through which we could securely pass either by day or by night Every body proclaiming at all times and in all places that whosoever would not repeat those blasphemous words he should be dragg'd away and burn't immediately After this manner these things continu'd for a great while Afterwards followed Sedition and a Civil war which seized these wretches and returned the cruelty they us'd towards us upon themselves And we had a little breathing time their fury towards us being something appeas'd But presently news came of the translation of that Empire which had been more favourable to us and much fear of a threatning storm appear'd And now arrived the Imperial Edict almost like that foretold by our Lord representing those most terrible times in so much that even the Elect if it were possible should be discouraged Indeed all were put in great fear Immediately many of them who were more eminent yielded up themselves to their Idolatry through fear others who had to doe in the management of the Publick
Macrianus therefore having treacherously betrayed one of the Emperours which preceded him and made War upon the other was immediately extirpated and together with his whole family became extinct Gallienus was now proclaimed and by common consent received Emperour he was both an old Emperour and a new for he was before them and also survived them for according to that which was spoken by the Prophet Esaias Behold the former things are come to pass and new things shall now rise up For as a cloud rising up before the rays of the fun overshadoweth it for a while and appears to be substituted into the place thereof but when the cloud has gone over it or is dissolved the sun which before was risen seems then to arise again so Macrianus who set himself before and approacht the very Empire of Gallienus now is not for he never was but Gallienus as he was Emperour before so he now continues to be And the Empire it self having deposited its old Age as it were and being cleansed from the dregs of its former improbity now flourisheth with greater vividness is seen and heard of at a larger distance and spreads its fame in all places He afterwards declares the time when he wrote these things in these words It now again comes into my mind to contemplate the years of our Emperour For I see how those most impious persons who had so great a name are in a short time become most obscure But our most Pious and Religious Emperour having passed his seventh is now in the ninth year of his Empire in which we are about to solemnize the Festivals CHAP. XXIV Concerning Nepos and his Schism BEsides Dionysius wrote two Books concerning the promises The occasion of his writing these Books was Nepos an Aegyptian Bishop who taught that the promises which were made to the Saints in the sacred Scriptures should be performed in the Jewish sence and affirmed that there was to come a thousand years state upon earth which should be spent in bodily pleasures Now he supposing he could confirm his own opinion out of John's Revelation wrote a Book upon this Question and intitled it A Confutation of the Allegorical Expositors which piece Dionysius confutes in his Books concerning the Promises In the first Book of which he proposeth his own opinion concerning the Question In the second he discourseth concerning the Revelation of John where in the very beginning he makes mention of this Nepos and writes thus concerning him But because they produce a Book of Nepos's on which they rely very much as if it did infallibly demonstrate that the Kingdom of Christ should be set up on earth indeed for several other things I commend and love Nepos for his faith his industry and study in the Scriptures and also for the many Psalms and Hymns he composed with which many of the Brethren are even at this time much delighted And I reverence the man for this reason chiefly because he is dead But I judge truth most to be beloved and to be the most precious of all things It is our duty to praise and freely to commend what-ever is truly said but we are also to examine and correct what-ever unsound opinion appears to have been committed to writing Now could he be present and discusse his opinion by word of mouth then a bare discourse by Questions and Answers without any writing might suffice to convince and reduce the adverse party to an agreement But since there is a Book published and as to some it seems a most perswasive one since some Teachers look upon the Law and the Prophets to be of no value neglect to follow the Gospels have small esteem for the Epistles of the Apostles and promise great things concerning the Doctrine of this Book as containing some great and hidden Mystery since they will not suffer the more ignorant of our brethren to think of any thing that is sublime and great neither of the glorious and truly divine advent of our Lord nor of our Resurrection from the dead our gathering together to him and our being made like him But perswade them to think that men hope for nothing in the Kingdom of God but abject and mortal things such as they now hope for It is necessary we enter into a dispute against our Brother Nepos as if he himself were present After some words he continues saying When I was in the Province of the Arsinoitae where as you know this opinion was long since propagated so far that there were Schisms and revoltings of whole Churches together having convened the Presbyters and Teachers of the Brethren in every particular Vilage such Brethren also as had a mind to come being present I advised them that there might be researches made into this Doctrine in the presence of a publick Assembly And when they produced this Book as a defence and an impregnable bulwark sitting with them three whole days together from morning till evening I endeavoured to discusse the contents thereof In all which time I did extraordinarily admire the constancy of the Brethren their love to truth and the great quickness and readiness of their understanding with so much order modesty and moderation did we propose Questions propound doubts and yield our assents For we took special care never pertinaciously to defend our former opinions when once they were found to be erroneous neither did we shun the objections of others But to the utmost of our power we endeavoured to keep close to the points of the present Question and confirm them as well as we could Neither if we were convinc't were we ashamed to be perswaded out of our opinion and consent with others But with a good conscience unfeignedly and with hearts displai'd to God we received what-ever was grounded upon the demonstrations and declarations of the sacred Scripture In the conclusion the chief maintainer and champion of this Doctrine by name Coracio confessed and made a protestation to us in the Audience of all the Brethren there Assembled that he would no longer adhere to this opinion nor dispute concerning it nor mention it nor preach it so powerfully was he convinc't by the Arguments which had been brought against it And the rest of the Brethren which were present rejoyced at this conference and at the reconciliation and unanimity which was amongst all men CHAP. XXV Concerning the Revelation of John HAving interposed some words he afterwards says thus concerning the Revelation of John Indeed some of our Ancestours disowned and wholly rejected this Book confuting every Chapter and demonstrating it to be an unknown and senseless work and that the Title is forged for they say it is not John's Neither is it a Revelation because it is covered over with so thick and dark a vail of Ignorance And that not onely no Apostle but also no holy or Ecclesiastick person could have been the compiler of this
issue the proceedings against him are arrived at you have either heard already or will hear lest we should seem to insult over a man who hath receiv'd a condign recompence for his own wickedness But his impiety was grown so prevalent that he drew into the same pit of perdition with himself Theonas Bishop of Marmarica and Secundus Bishop of Pâ—olemaïs For the same sentence that had been given against him was pronounced against them But after the Grace of God had delivered us from that mischievous Opinion and from impiety and blasphemy and from those persons who were so audacious as to make divisions and sow discord amongst a people heretofore peaceable there yet remain'd the perverse stubborness of Melitius and those that had been by him admitted into sacred Orders and we now relate to you beloved brethren the judgment of the Synod concerning this particular It pleas'd therefore the Synod which dealt more kindly with Melitius for in the strictest sense and rigour of the law he did not deserve the least favour that he should continue in his City but have no jurisdiction neither to Ordain or to propose the names of those that were to be Ordained or to appear in any Village or City upon this pretence but that he should barely enjoy his appellation and title only And as for those that had been Ordain'd by him to any function being confirm'd by a more sacred Ordination they should afterwards be admitted into Communion and upon this condition they may continue possest of their preferment and function but yet they are to acknowledge themselves always inferiour to all those that had been approved of in every Diocess and Church who had been Ordained before by our dearest colleague in the sacred Function Alexander So that besides they shall have no power to propose or nominate whom they please or to act in any thing at all without the knowledge and consent of some Catholick Bishop who is one of Alexanders suffragans But those that by the grace of God and your prayers have not been found engaged in any Schism but have continued in the Catholick Church blameless let such have power to nominate and elect those that are worthy of the sacred Function and act in all things according to the established Law and Sanctions of the Church And if it shall happen that some of those who now hold Ecclesiastick preferments die then let those that are newly admitted and receiv'd into the Church be prefer'd to the dignities of the deceased provided that they shall appear worthy and that the people shall freely elect them provided also that the Bishop of Alexandria doth by his suffrage ratifie and confirm the peoples Election This same Priviledge is also granted to all But concerning Melitius in particular we otherwise Decree that because of his former irregularity rashness and giddiness of disposition no jurisdiction or authority shall be allowed him he being a man able to revive the same disturbances that were before These things are such as most especially and particularly relate to Aegypt and concern the most holy Church of Alexandria But if there shall be any other Canon or Decree made being our Lord and our most Reverent fellow Minister and Brother Alexander is present he at his arrival will give you a more particular account in regard he is the Authour of and conscious to what ever is done We also send you the good news concerning the unanimous consent of all in reference to the celebration of the most solemn Feast of Easter for this difference also hath been made up by the assistance of your prayers so that all the brethren in the East who formerly celebrated this Festival at the same time the Jews did will in future conform to the Romans and to us and to all who have of old observed our manner of celebrating Easter Do you therefore rejoycing at the good success of affairs and at the unanimous Peace and Concord amongst all men and also because all Heresie is wholly extirpated with a greater honour and more ardent love receive our Fellow Minister but your Bishop Alexander whose presence here hath greatly rejoyced us and who in this his infirm age hath endured so great labours that Peace might be restored amongst you Pray for us all that those good determinations which are made may remain firm and inviolable through Almighty God and our Lord Jesus Christ together with the holy Ghost to whom be glory for ever Amen In this Synodical Epistle 't is apparent that the Nicene Fathers did not only anathematize Arius and his followers but the very terms of his Opinion also and that in regard they had amongst themselves agree'd concerning the celebration of Easter they received into Communion the Arch-Heretick Melitius allowing him indeed the liberty of retaining the dignity of a Bishop but they deprived him of the power of doing any thing as a Bishop And upon this account I suppose it is that the Melitians in Aegypt are to this day separated from the Church because the Synod took away all Episcopal power from Melitius Moreover you must know that Arius wrote a book concerning his own Opinion which he intitled Thalia The stile of the book and the Doctrine contained in it was loose and dissolute much resembling the Songs or Verses of Sotades This piece of his also the Synod did at the same time condemn Nor was the Synod only sollicitous about writing Letters concerning the Peace restored to the Church but the Emperour Constantine also signified the same by his own Letters who wrote to the Church of Alexandria as followeth The Emperours Letter Constantinus Augustus to the Catholick Church of Alexandria God save you beloved Brethren We have receiv'd the greatest blessing from the divine Providence that being released from all Errrour We can now embrace and profess one and the same Faith The Devil hath no longer a dominion over us for all the Machinations he design'd against us are now totally destroyed The bright lustre of truth has according to the commandment of God defeated those dissentions those Schismes those Tumults and if I may so term them those fatal poysons of discord We therefore do all adore one God in Name and we believe that he is Moreover that this might be effected by the admonition of God we conven'd a great many Bishops at the City of Nice together with whom we our selves one of your number who rejoyce exceedingly in that we are your fellow-servant undertook the disquisition of the truth We did therefore enquire into and accurately discuss all things which seem'd to yield the least occasion of ambiguity or dissention And may the divine Majesty pardon us how great and horrid Blasphemies have some indecently uttered concerning our Great Saviour concerning our Hope and Life speaking and openly professing that they believe things contrary to the divinely inspired Scriptures and to the sacred Faith
Whenas therefore three hundred Bishops and upwards admirable both for their moderation and acuteness of understanding had unanimously confirmed one and the same Faith which according to the verity and accurate disquisition of the Divine Law can only be the Faith Arius vanquished by a diabolical force was found to be the only person who with an impious mind disseminated this mischief first amongst you and afterwards amongst others Let us therefore embrace that Opinion which Almighty God hath delivered Let us return to our beloved brethren from whom this impudent servant of the Devil hath separated us Let us with all diligence imaginable hasten to the common body and to our own natural members For this doth well become your prudence Faith and Sanctity that since his Error who has been evidently prov'd to be an Enemy of the Truth is confuted you should return to the Divine Grace For that which was approv'd of by three hundred Bishops can be judged nothing else but the determination of God especially since the holy Ghost residing in the minds of such great and worthy personages hath disclosed to them the will of God Wherefore let none of you continue dubious let none of you make delays but do you all with great alacrity return to the right way that when we come to you which shall be as soon as possible we may together with you return due thanks to God who inspects all things because having revealed the pure Faith he hath restored you that mutual love which was the subject of all mens prayers God preserve you beloved Brethren Thus wrote the Emperour to the people of Alexandria demonstrating to them that the determination of the Faith was not imprudently or unadvisedly made but that it was dictated with a great deal of disquisition and diligent examination nor does he say that some things were spoken in that Council and others passed over in silence but that all that was fitting to be said in confirmation of the opinion was produced and urged and that the controversie was not inconsiderately determined but was with great accuracy first discussed In so much that all things whatever which seemed to produce matter of ambiguity or dissention were wholly removed and destroyed In short he terms the determination of all those there assembled the will of God and does confidently aver that the unanimity of so many and such eminent Prelates was procured by the holy Ghost But Sabinus the Ring-leader of the Macedonian Heresie does wittingly and on set purpose oppose their authorities and Stiles the Fathers there assembled Idiots and men of no knowledge and he does in all appearance asperse even Eusebius Caesariensis with the imputation of ignorance but he does not in the least consider with himself that although those convened in that Synod were Idiots yet in regard they were illuminated by God and the Grace of the holy Ghost they could in no wise err from the Truth But let us hear what the Emperour by another Letter which he sent to all the Bishops every where and to the people Decreed against Arius and those that embraced his Opinion Another Letter of Constantines VICTOR CONSTANTINUS MAXIMUS AUGUSTUS to the Bishops and People In as much as Arius has followed the Practices of wicked and profane persons 't is but just that he should undergo the same ignominy with them Therefore as Porphyrius that Enemy of true Piety found a just recompence for composing impious Volumes against Religion and such a recompence as has rendred him ignominious to posterity covered him with infamy and many reproaches and his impious writings have been utterly destroyed so it also now seemes reasonable to term Arius and those that embrace his Opinion Porphyrians that they may derive their denomination from him whose morals they have so exactly imitated Moreover if any book written by Arius shall be found extant we do hereby Order that it be immediately burnt that by this means not only his wicked Doctrine may be wholly destroyed but also that there might not be left to posterity the least monument of him This also we declare that if any person shall be found to have concealed a book compiled by Arius and shall not immediately produce the said book and burn it his punishment shall be death For immediately upon his being found guilty of this fact he shall undergo a capital punishment God preserve you Another Letter Constantinus Augustus to the Churches Having sufficiently experienced by the flourishing posture of the publick affairs how great the benignity of the divine power has been towards us we judged it our chiefest concern and aim to labour for the Preservation of one Faith a sincere charity and one universally acknowledged Religion towards Almighty God amongst the most blessed Congregations of the Catholik Church But since this could not be otherwise firmly constituted and established unless all or at least the greatest part of the Bishops were conven'd in one place and every particular that concerns the most sacred Religion were by them first discussed upon this account when as many of the Clergy as could possibly be got together were assembled and we also as one of you were present with them for we will not deny what we account our greatest glory that we are your fellow servant all things were sufficiently discussed so long untill a determination acceptable to God the Inspector of all things was published in order to an universal agreement and union so that there is now no place left for dissention or controversie about matters of Faith Where also after a disquisition made concerning the most Holy day of Easter it was by a general consent concluded to be the best course for all men in all places to celebrate that Festival upon one and the same day For what can be more comely and commendable or what more grave and decent then that this Festival 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 and expresly agreeable And in the first place all men lookt upon it as an unworthy thing and misbecoming the dignity of that most sacred Festival to follow the Jewish usage in the celebration thereof For the Jews persons who have defiled themselves with a most abominable sin are deservedly impure and blind as to their understandings Having therefore rejected their usage we may by a more certain and infallible order propagate that day to future ages for the completion of this solemnity which we have kept from the first day of the passion even to this present time Let us then have nothing in common with that most hostile multitude of the Jews We have received another way from our Saviour For there is proposed to us a lawful and decent leading 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 adverse Society and their
consciousness For it is really most absurd for them to make their bragges that we are not capable of our selves without their instruction to observe these things But of what are they able to pass a right judgment who after that parricide of theirs the murther of our Lord were struck with madness and are led not by the conduct of reason but by an ungovernable impetus whithersoever their innate rage shall drive them Hence therefore it is that even in this particular they discern not the Truth but always wandring at the greatest distance from a decent and agreeable amendment they celebrate Easter twice within the space of one and the same year What reason have we therefore to follow these men who it is acknowledged are distempered with an abominable Errour We must never endure the keeping of two Easters in one year But although what we have said were not sufficient yet nevertheless it behooves your prudence to make it your greatest care and the matter of your constant prayers that the purity of your souls should not in the likeness of any thing seem to be joyned or mixed with the usages of most wicked men Besides this is to be considered that it is a most impious thing that there should be any disagreement in a matter of so great concern and in such a solemnity of Religion For our Saviour left us but one day to be celebrated in commemoration of our Redemption that is the day of his most sacred Passion and he also desired that his Catholick Church should be one The members of which Church although they are much dispersed in divers places yet nevertheless are cherished by one spirit that is by the will of God Let the prudence of your sanctity consider how grievous and undecent a thing it is that on the self same daies some should keep strict Fasts and others celebrate Feasts and that on the days after Easter some should be conversant in feastings and a vacantness from labours and others devote themselves to set Fasts Wherefore it pleased divine Providence that these things should be seasonably redressed and reduced to one and the same form as we suppose you are all sensible Since therefore it was expedient to make such an emendation in this point as that we might not seem to hold the least Communion with those Parricides and Murderers of of our Lord the Jews 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 in the Eastern parts do observe for these reasons all persons have at present judged it good and expedient and we our selves also promised that it would not be ungratefull to your wisdom that that which with such an universal unanimity is observed in the City of Rome and all over Italy and Africa throughout all Aegypt Spain France Brittain Libya over all Greece and the Provinces of Asia and Pontus and throughout Cilicia would also be most willingly received and embraced by you Let this also be seriously considered that not only the number of the Churches in the forementioned places is far the greater but also that it is most just and equal that all mens wills should universally concur in that which strict reason seems to require and which has no Communion with the perjury of the Jews But that we may speak more summarily and briefly it was by a general consent agreed that the most sacred Festival of Easter should be solemniz'd upon one and the same day For it is undecent that there should be any diversity in so great and holy a solemnity and it is far better to adhere to that Opinion in which there is no mixture of strange and absurd errour and impiety Since therefore these things are thus ordered do you with joy receive this celestial and truly divine Commandment For whatsoever is transacted and determined in the sacred assemblies of the Bishops must be attributed to the Divine will Wherefore when you have imparted to all our beloved brethren what has been prescribed it is your duty to embrace and establish the forementioned rule and observation of the most holy day that when we shall come into the presence of your love which we were long since desirous of we may celebrate the sacred Festival with you on one and the same day and that we may rejoyce together with you for all things beholding the cruelty of the Devil totally removed by the divine power and our endeavours whilst your Faith Peace and Concord does every where flourish God preserve you Beloved Brethren Another Letter to Eusebius VICTOR CONSTANTINUS MAXIMUS AUGUSTUS to Eusebius We really believe and are absolutely perswaded Dearest Brother that in regard an impious desire and tyrannick violence hath persecuted the servants of God our Saviour even to this present time the edifices of all Churches have either by neglect gone to ruine or through fear of the imminent dangerousness of the times have been adorned with less of stateliness But now since Liberty is restored and that Serpent that Persecutor Licinius is by Almighty God's Providence and our instrumental endeavours forced out of the Administration of publick Affairs we suppose that the divine power hath been sufficiently manifested to all men and that all who either through fear or unbelief have fallen into any sins having now acknowledged the only true God will in future return to the true and right course of life Do you therefore remind as well all persons belonging to the Churches over which you preside as also all other Bishops presiding in other places together with the Presbyters and Deacons whom you know that they use their utmost diligence about the structures of the Churches either about repairing those that are still standing or about inlarging others or in building new ones wheresoever it shall be found requisite And you your self and the rest by your mediation may ask necessaries for that work both from our Presidents of the Provinces and also from the Office of the Praetorian Prefecture For they are already impowred by our Rescripts to be diligently observant about all your Holinesses Orders God preserve you Beloved Brother Thus wrote the Emperour to the Bishops throughout every particular Province concerning the building of the Churches But what he wrote to Eusebius of Palestine about providing some Copies of the sacred Scriptures we may easily collect from these his Letters VICTOR CONSTANTINUS MAXIMUS AUGUSTUS to Eusebius Bishop of Caesarea By the assistance of God our Saviours Providence so great a multitude of men have joyned themselves to the most Holy Church in that City which bears our Name that Christianity seems to have made its greatest progress and increase there It seems therefore very requisite that there should be more Churches erected in that City Wherefore do you with the greatest alacrity admit of what we have Decreed We thought fit to signifie this to your prudence
Violate the Creed published at Nice but accuses Eustathius for being an Assertour of Sabellius's opinion For these reasons every one of the Bishops wrote Volumes as if it had been against most bitter enemies And although both sides asserted that the Son of God had a proper real and peculiar Person and existence and confessed that there was one God in three Persons yet how it came to pass I know not they could in no wise agree amongst themselves and therefore would by no means endure to be at quiet CHAP. XXIV Concerning the Synod convened at Antioch which deposed Eustathius Bishop of Antioch upon whose account there was a sedition raised by which that City was almost ruined THerefore having convened a Synod at Antioch they depose Eustathius as one who was better affected towards Sabellius's opinion than towards what the Nicene Synod had determined But as some report he was deposed for other reasons less commendable which yet they have not openly declared But this is a thing which the Bishops usually do towards all that they depose they load them wiâ—h reproaches and call them impious persons but annex not the reasons of their impiety Now that they deposed Eustathius as a favourer of Sabellius's opinion Cyrus Bishop of Beraea being his accuser Georgius Bishop of Laodicea in Syria one of their number who hated the term Homoöusios has related in that Encomium he wrote upon Eusebius Emisenus Concerning this Eusebius Emisenus we will hereafter speak in its proper place But Georgius writes such things as do not very well hang together concerning Eustathius For he reports that Eustathius was accused by Cyrus for an assertour of Sabellius's opinion again he says that Cyrus was condemned and deposed for maintaining the same errour But how can it be that Cyrus should accuse Eustathius for being a Sabellian who was himself a favourer of that Heresie It is probable therefore that Eustathius was deposed for some other reasons Moreover at such time as Eustatbius was deposed there was a very great Sedition raised in Antioch And afterwards at the conferences about the election of a Bishop there was frequently kindled so great a flame of dissention that it wanted but little of destroying the whole City the populace being divided into two factions one party of them contended vigorously for the translation of Eusebius Pamphilus from Caesarea in Palestine to the See of Antioch the other faction was very earnest to have Eustathius restored The whole City in general favoured the one or the other party of the Christians The Military forces also were drawn up in battel array on both sides as it were against enemies in so much that they were just about making use of their swords had not God and the fear of the Emperour repressed the violence of the multitude For the Emperour by his Letters and Eusebius by his refusal of the Bishoprick appeased that Tumult and Sedition Upon which account the Emperour admired him greatly and writ a Letter to him in which he commends his prudent resolution calling him happy because he was judged worthy to be Bishop not of one City but almost of the whole world It is recorded therefore that after this the See of Antioch was vacant eight years But at length by the diligence of those that plotted the subversion of the Nicene faith Euphronius is ordained Bishop Let thus much be related concerning the Synod convened at Antioch upon Eustathius's account Soon after these things Eusebius who had long before left Berytus and was now possessed of the Church at Nicomedia made it his business together with his confederates to bring Arius again into Alexandria But how they prevailed to effect this their design and after what manner the Emperour was perswaded to admit Arius and Euzoïus into his presence we are now to relate CHAP. XXV Concerning the Presbyter who made it his business to get Arius recalled THe Emperour Constantine had a sister whose name was Constantia She had been married to Licinius who was heretofore colleague in the Empire with Constantine but afterwards he became a Tyrant and was therefore put to death She had a confident a Presbyter one that was a favourer of Arianism who was reckoned amongst her domesticks This man prompted thereto by Eusebius and those of his faction did in his familiar discourse with Constantia let fall some words concerning Arius saying that the Synod had done him wrong and that his sentiments were not such as report represented them to be Constantia having heard this was easily induced to give credit to the Presbyter But she had not confidence to declare it to the Emperour It happened that Constantia fell dangerously sick The Emperour came daily to visit her in her sickness But when she was brought into so dangerous a condition by her distemper that she expected to die immediately she recommends the Presbyter to the Emperour declaring to him his industry piety and how well affected he was towards his Government and immediately after she died The Presbyter was after this made one of the Emperours greatest confidents And having by degrees got a greater liberty of speaking he relates to the Emperour the same things concerning Arius that he before told his sister affirming that Arius had no other sentiments than what were agreeable to the Synods determination and that if the Emperour would admit him to his presence he would give his consent to what the Synod had decreed Moreover that he was falsely accused without the least of reason These words of the Presbyters seemed strange to the Emperour Thus therefore he answered the Presbyter if Arius does consent to the Synods determination and has the same sentiments with that I will both admit him to my presence and also send him back to Alexandria with repute and honour Thus he answered and immediately wrote to Arius after this manner VICTOR CONSTANTINUS MAXIMUS AUGUSTUS to Arius It has been sometime since made known to your Gravity that you should repair to Our Court in order to your being admitted to the enjoyment of Our presence But we much admire that you have not immediately performed this Wherefore ascend forthwith a publick Chariot and come with speed to Our Court That having experienced Our benevolence and care you may return to your own Countrey God preserve you beloved brother Dated before the fifth of the Kalends of December This was the Emperours Letter to Arius Here I cannot but admire the Emperours care and zeal for Religion For 't is evident by this Letter that he had before frequently exhorted Arius to a recantation in regard he reproves him that after his frequent writing to him Arius had not forthwith returned to the truth Arius therefore having received the Emperours Letters came soon after to Constantinople There came along with him Euzoïus whom Alexander had divested of his Deaconship when he deposed Arius and his associates The Emperour admits them to his presence and asked
made their escape by flight THese affairs concerning Arsenius having been thus transacted they who had contrived this fraud were reduced to a straight But Achab who was also called John Athanasius's Accuser slipt away out of the Court of judicature and so made his escape in the tumult Thus Athanasius cleared himself from this accusation without making use of any exception For he was confident that the bare sight of Arsenius being alive would abash the Sycophants CHAP. XXXI That Athanasius fled to the Emperour upon the Bishops not admitting of his defence at his second accusation BUt in his disproof of the false accusations brought against Macarius he made use of legal exceptions And first he excepted against Eusebius and his companions as being enemies alledging that no man ought to be judged by his adversaries Afterwards he said that it must be demonstrated that Ischyras the Accuser had really procured the dignity of a Presbyter For so it was written in the Libel of Accusation But when the Judges would not allow of any of these exceptions Macarius's cause was brought in After that the Accusers were almost wearied out and quite faint the further hearing of the cause was defered till such time as some persons should make a journey into Mareotes that they might make inquisition upon the place concerning all matters that were doubtful But when Athanasius perceived that those very persons were ordered to go whom he had excepted against for Theognis Maris Theodôrus Macedonius Valens and Ursacius were sent he cried out that their proceedings were treacherous and fraudulent For it is unjust said he that Macarius the Presbyter should be kept in bonds and that his Accuser together with his Adversaries the judges should go and that this was done for this reason to wit that the memorials of the Acts might be made up in favour of one side only After Athanasius had spoke these words aloud and made protestation before the whole Synod and Dionysius the president when he saw that no body took notice of him he privately withdrew Those therefore that were sent to Mareotes having registred the Acts in favour of one side only as if those things had been most certainly true which the Accuser had deposed made their return to Tyre CHAP. XXXII That after Athanasius's departure he was deposed by the Vote of the Synod AThanasius being gone away fled immediately to the Emperour The Synod in the first place condemned him in his absence for deserting his cause But when the Acts which had been made up in Mareotes arived they passed the sentence of deposition against him loading him with reproaches in the Libel of his deposition but mentioned not a word how shamefully the Sycophants had been vanquished in the accusation of the murder Arsenius also who was reported to have been murdered was received by them He had at first been a Bishop of the Melitian Heresie But he subscribed Athanasius's deposition as being at that time Bishop of the Hypselites And thus which was very strange he that was reported to have been murdered by Athanasius being alive deposed Athanasius CHAP. XXXIII How the Synod having left Tyre came to Jerusalem and after the celebration of the feast of Dedication of the New Jerusalem readmitted Arius to communion IN the interim the Emperours Letters arrived commanding the Synod to give their speedy attendance at New Jerusalem And immediately with all possible expedition they hastned from Tyre to Jerusalem Where after they had finished the solemnities of the consecration of the places they readmitted Arius and his associates into the Church saying that they did it in obedience to the Emperours Letters by which he had signified to them that he was fully satisfied as touching Arius and Euzoïus's faith Moreover they wrote Letters to the Church of Alexandria that all envy and hatred was now banished and that the affaires of the Church were in a peaceable and sedate posture and that Arius in regard by his repentance he had acknowledged the truth was in future to be received by them and that deservedley as being a member of the Church But they obscurely intimated that Athanasius was deposed from his Bishoprick by their saying that all envy and hatred was now banished Moreover they wrote to the Emperour informing him of the same affaires Whilst the Bishops were transacting these things other Letters came unlookt for from the Emperour which signified to them that Athanasius was fled to him for refuge and that upon his account they must necessarily come to Constantinople Now the Emperours intervening Letter is as followeth CHAP. XXXIV That the Emperour by his Letter summoned the Synod to attend him that Athanasius's case might be accurately discussed in his presence VICTOR CONSTANTINUS MAXIMUS AUGUSTUS to the Bishops Assembled at Tyre IT is indeed unknown to Us what hath tumultuously and tempestuously been determined by your Synod But the truth seemeth in a manner to be perverted by a certain turbulent disorder to wit whilst by reason of your mutual contention which you are desirous should be insuperable you consider not those things that are well pleasing to God But it will We hope be the work of Divine Providence to dissipate the mischiefs of this pertinacious contentiousness after they are manifestly detected and to make it perspicuous to Us how great a care you that have been convened have had of the Truth and whether you have determined the matters that have been discussed by you without any favour or malice Therefore all of you must of necessity with speed attend upon Our piety that you your selves may render an accurate account of what hath been done by you Now for what reason we thought it requisite to write these things to you and to summon you before our selves by this Letter you shall understand from the sequel As We were making our entry into Constantinople the City that bears Our name scituaâ—e in Our own most flourishing Countrey it hapned that We then rode on Horse-back on a sudden Athanasius the Bishop together with some Presbyters whom he had about him approacht Us in the midst of the high way so unexpectedly that he put Us into a consternation For God the Inspectour of all things is our witness that at first sight We were unable even to discern who he was had not some of Our servants upon Our enquiry told Us as it was meet both who he was and what injuries he had suffered At that time We neither spoke to nor had any discourse with him But when he requested that he might be heard and We had refused that and in a manner ordered he should be removed from our presence with a greater confidence he said that he desired nothing else but your appearance here that being necessitated thereto he might in Our presence make a complaint of his sufferings Wherefore in regard this seemed reasonable to Us and a matter befitting Our times We willingly gave order for the
of ill-gotten money was in a short time mightily enriched For that Law was put in execution not only where the Emperour was present but in those places also to which he came not At the same time also the Pagans made incursions upon the professours of Christianity and there was a great conflux of such as termed themselves Philosophers Moreover they constituted certain detestable Rites in so much that they sacrificed young children as well males as females inspected their entrails and tasted of their flesh And these were their practises both in other Cities and also at Athens and Alexandria At which City likewise they framed a calumnious accusation against Athanasius the Bishop acquainting the Emperour that he would destroy that City and all Egypt and therefore that it was requisite he should be driven from that City The Prefect also of Alexandria according to the Emperours command made an attempt against him CHAP. XIV Concerning Athanasius's Flight BUt he Fled again saying these words to his intimate acquaintance Friends let us recede a little while for 't is a small cloud which will soon vanish Having spoken these words with all possible celerity he went aboard of a ship and passing over the Nile fled into Egypt They who endeavoured to apprehend him made a close pursuit after him When he understood that his pursuers were not far behind those that accompanied him perswaded him to fly into the wilderness again But by making use of prudent advice he escaped those that pursued him For he perswaded his followers to turn back and meet the pursuers which was done with all possible speed When therefore they who a little before fled approacht the pursuers the persons who sought for Athanasius ask't his followers nothing but this whether they had seen Athanasius They gave them notice that he was not far off and said that if they made hast they would soon apprehend him Being after this manner imposed upon they pursued him very hotly but in vain Athanasius having made his escape came privately to Alexandria and absconded there till such time as the Persecution ceased Such were the miseries which befell the Bishop of Alexandria after his frequent persecutions and troubles occasioned partly by the Christians and partly by the Heathens Moreover the Presidents of Provinces supposing the Emperours superstition to be a fair opportunity of increasing their private gain treated the Christians very ill beyond what the Imperial Order commissioned them to do one while exacting greater sums of money from them than they ought to have done at other times inflicting on them corporal punishments These things the Emperour was sensible of but connived at them And to the Christians making their addresses to him upon this account his answer was 'T is your duty when you are afflicted to bear it patiently for this is the command of your God CHAP. XV. Concerning those who in the Reign of Julianus suffered Martyrdom at Merus a City of Phrygia AT the City Merus Amachius President of the Province of Phrygia gave order for the opening of the Temple there and commanded it should be cleansed from the filth heapt up therein by length of time and that the images in it should be polished and trim'd up This fact did sorely trouble the Christians One Macedonius Thcodulus and Tatianus out of their zeal to the Christian Religion were unable to bear that indignity But having acquired a warmth and fervency of affection towards Vertue they rushed into the Temple by night and brake the images in pieces The Governour highly incensed at what was done resolved to destroy many in that City who were guiltless whereupon the authours of this Fact rendred themselves on their own accord And chose rather to die themselves in defence of the Truth than to see others put to death in their stead The Governour having seized these persons ordered them to expiate the crime they had committed by sacrificing Upon their refusal to do that he threatned them with punishment But being persons endowed with a great courage of mind they disregarded his menaces and shewed themselves prepared to undergoe any sufferings whatever And chose to die rather than be polluted by sacrificing When therefore he had made these men undergoe all manner of tortures at last he gave order they should be laid on Grid-irons under which he commanded fire to be put and so destroyed them At which time they gave the highest and most Heroick demonstration of their sortitude by these words of theirs to the President Amachius if you desire to eat broyled flesh turn us on the other side least we should seem half broyled to your tast After this manner these persons ended their lives CHAP. XVI How when the Emperour prohibited the Christians from being educated in the Grecian Literature the two Apollinaris's betook themselves to writing of Books BUt that Imperial Law which prohibited the Christians from being educated in the Grecian Literature made the two above mentioned Apollinaris's far more eminent than they had been before For whereas both of them were persons well skilled in humane Learning the father in Grammar the son in Rhetorick they shewed themselves very usefull to the Christians at that juncture of time For the father being an exquisite Grammarian composed a Grammar agreeable to the form of the Christian Religion he also turned the Books of Moses into that termed Heroick verse And likewise paraphrased upon all the Historical Books of the Old Testament putting them partly into Dactylick Verse and partly reducing them into the form of Dramatick Tragedy He designedly made use of all sorts of Verse that no mode of expression peculiar to the Grecian Language might be unknown or un-heard-of amongst the Christians But the Younger Apollinaris a person provided with a good stock of Eloquence explained the Gospels and Apostolick writings by way of Dialogue as Plato amongst the Grecians had done Having rendred themselves usefull after this manner to the Christian Religion by their own Labours they vanquished the Emperours subtlety But Divine Providence was more prevalent and powerfull than either these persons industry or the Emperours attempt For that Law quickly became extinct together with the Emperour who made it as we will manifest in the procedure of our History And these mens Works are reputed no otherwise than if they had never been written But some one will perhaps make this formidable objection against us How can you affirm these things to have been effected by Divine Providence For it is indeed evident that the Emperours sudden death proved very advantagious to the Christian Religion But certainly the rejecting of the Christian writings composed by the two Apollinaris's and the Christians beginning again to be cultivated with an education in the Grecian Literature can in no wise be of advantage to Christianity For the Grecian Literature in regard it asserts Polytheism is very pernicious To this objection we will according to our ability make such
Religion he would have spoken against him all that hath been said by Christians and as 't is very likely being a Sophista would have enlarged upon that subject For whilst Constantius was living he wrote Encomiums upon him but after his death he loaded him with reproaches and abusive accusations Wherefore had Porphyrius been an Emperour he had undoubtedly preferred his books before Julian's and had Julianus been a Sophista he would have termed him an ill Sophista as he does Ecebolius in his Epitaph upon Julian Since therefore he as being of the same Religion with the Emperour as a Sophista and as the Emperour's friend has related what he thought good we according to our ability will answer what he has written In the first place therefore he says that the Emperour undertook those Books when Winter had lengthened the nights This term to undertake or attempt imports that he made it wholly his business to write a discommendation as the Sophistae usually do when they instruct young men in the rudiments of their Art For he had been acquainted with those Books long before but then he made his attempts against them And having spent a great deal of time in a tedious contest he did not oppose them as Libanius says with solid arguments but for want of truth betook himself to Jests and Drollery whereof he was a great admirer by which means he derided what is firmly established in those Books For whosoever undertakes a Contest against another does usually belie him against whom he manages the dispute one while by perverting the truth at another by concealing it And he that has a Pique against another as an adversary endeavours not only to act but to speak against him in all things and delights to turn the faults that are in himself upon him with whom he is at variance That Julianus and Porphyrius whom Libanius calls The Tyrian Old man did both of them take great delight in scoffing is evident from their own Books For Porphyrius in the Books he wrote concerning Philosophick History has made the Life of Socrates a ridicle who was the eminentest of the Philosophers and has left such passages upon Record concerning him as neither Melitus nor Anytus Socrates's Accusers would have attempted to say Concerning Socrates I say a person admired amongst the Grecians for his modesty Justice and other Virtues Whom Plato the most admirable Philosopher among them Xenophon and the whole company of Philosophers not only honour as a person beloved by God but also repute him to have been endowed with a wisdom more than humane And Julianus imitating his Father has discovered the distemper of his own mind in the Book he entitled The Caesars wherein he has discommended all the Emperours his predecessours not sparing even Marcus the Philosopher That both of them therefore took great delight in Scoffs and Taunts their own writings do sufficiently declare Nor need I many or solid arguments but this is sufficient to represent the humour and disposition of them both This Character I give of them grounding my conjecture concernning their disposition upon the works of each of them But what Gregorius Nazianzenus has said concerning Julianus you may hear delivered in his own words For in His second Oration against the Gentiles he says thus Experience and his assuming the Imperial Dignity and Authority evidenced these things to others But to me they were in a manner apparently manifest long before at such time as I was conversant with him at Athens For he came thither immediately after the innovations attempted by his Brother having requested this of the Emperour The design of this his journey was twofold the one was more honourable namely to see Greece and the Schools there the other was kept secret known but to a very few to wit that he might consult the Sacrificers and Impostours there concerning his own affairs for his impiety was not yet in possession of confidence and liberty At that time therefore I well remember I was no bad Divine concerning this person although I pretend not to be one of their number who are well versed in the knowledge and use of these predictions But the unevenness and inconstancy of his disposition and the incredible extravagancy of his mind made me a Prophet if he be the best Prophet who gives the truest conjecture For 't was my opinion that no good could be portended by an instable neck by shoulders which sometimes he brandished at others represt by wandring and rowling eyes a furious countenance feet unsteady and stumbling a nose breathing forth reproach and contempt ridiculous cuttings of faces signifying the same thing immoderate and excessively loud laughter noddings and then denials by his countenance without any reason a voice represt and cut off by his breath immethodicall and indiscreet questions answers no whit better then these crowding one after another inconstant to themselves nor yet proceeding in a Learned Order What need I give a particular description of every thing Before his Actions I saw he would be the same that I have sinoe found him to be by his Actions And were some of those persons here who were then present and heard me they would be easily induced to attest this To whom when I saw these things I forthwith spake these words How great a mischief to its self does the Roman Empire breed up When I had uttered these words I prayed to God that I might be a false Prophet For that was better than that the world should be filled with such horrid mischiefs and that such a monster should appear the like to which had never been seen before although many deluges are recorded many devastations by fire many earthquakes and chasms and moreover many monstrous and inhumane men and beasts that were prodigious and compounded of several kinds of which Nature produced new forms Upon this account he ended his life in a manner answerable to his madness This Character Gregorius has given us concerning Julianus Moreover that in those many Books in the compiling whereof they imployed themselves they have attempted to violate the truth by perverting some passages of the sacred Scriptures by making insertions in other some and by explaining all things agreeable to their own design many persons have demonstrated in their answers to them who have also overturned and confuted their Fallacies But above all other Ecclesiastick Writers Origen who lived long before Julianus's times by raising objections against himself from such passages in the sacred Scripture as seemed to disturb the Readers and after that by clearing of them has put a stop to the fallacious cavills and verbose niceties of ill-affected persons Which works of his had Julianus and Porphyrius perused carefully and given them a candid reception undoubtedly they would have turned their discourses to some other subject and would not have applied their minds to the writing of fallacies stuft with impiety and
dearly beloved Brethren and Fellow-Ministers Evethius Cyrillus Hyperechius Uranius Heron Elpidius Maximus Eusebius Eucarpius Heortasiâ—s Neon Eumathius Faustinus Proclinus Pasinicus Arsenius Severus Didymion Brittannius Callicrates Dalmatius Aedesius Eustochius Ambrosius Gelonius Pardalius Macedonius Paulus Marcellus Heraclius Alexander Adolius Marcianus Sâ—henelus Johannes Macer Charisius Silvanus Photinus Antonius Anyâ—ho Celsus Euphranor Milesius Patricius Severianus Eusebius Eumolpius Athanasius Diophantus Menodorus Diocles Chrysampelus Neon Eugenius Eustathius Callicrates Arsenius Eugenius Martyrius Hieracius Leontius Philagrius Lucius and to all the Orthodox Bishops in the East Liberius Bishop of Italy and the Bishops in the West wish health always in the Lord. Your Letters Dearly beloved Brethren Resplendent with the Light of Faith delivered to Us by Our highly esteemed Brethren the Bishops Eustathius Silvanus and Theophilus brought the most wish't-for joy of Peace and Unity to Us and that most especially upon this account because they have affirmed and demonstrated that Your opinion and Your sentiments are consonant and agreeable both to Our Slenderness and also to all the Bishops in Italy and in the Western parts And this we acknowledge to be the Catholick and Apostolick Faith which from the Nicene Synod hitherto has continued entire and unshaken This Creed Your Legates themselves have professed that they do hold and embrace and being filled with great joy have wiped out all impressions and quenched the remaining sparks of an absurd opinion and have made a publication of this Creed not only in words but under their own hand-writing The Copy whereof We have judged necessary to be annexed to these Letters that we might not leave the Hereticks any pretext of framing another conspiracy whereby they should again excite the Incentives of their own malice and according to their usage rekindle the flames of discord Moreover Our dearest Brethren Eustathius Silvanus and Theophilus have professed and acknowledged this also that both they themselves and also Your Love have always had this Creed and will retain it to the last to wit the Creed approved of at Nicaea by three hundred and eighteen Orthodox Bishops which does contain the perfect Truth and stops the mouthes and vanquishes all the shoals of Hereticks For not of their own accord but by divine appointment so great a Company of Bishops was convened against the madness of Arius as were equal in number to those by whose assistance Blessed Abraham through faith destroyed so many thousands of his enemies Which faith being comprehended in the Hypostasis and in the term Homoousios does like a strong and impregnable fortress beat back and repell all the assaults and mischievous machinations of Arius's perverse opinion Wherefore when all the Western Bishops had met at Ariminum whither the improbity of the Arians had called them together that either by some kind perswasives or which is truest by compulsion of the Secular power they might destroy or perversely deny what had with all imaginable caution been inserted into the Creed their subtilty advantaged them not in the least For almost all those persons then convened at Ariminum who had at that time been either enticed into errour or imposed upon are now returned to a right mind have Anathematized that Draught of the Creed published by them convened at Ariminum and have subscribed to that Catholick and Apostolick Creed ratified and established at Nicaea And having entred into a communion with Us they are with a greater warmth incensed against Arius's Opinion and against his disciples Of which business when the Legates of Your Love perceived an evident proof they annexed You Your Selves to their own Subscription and do Anathematize Arius and what was transacted at Ariminum against the Creed ratified at Nicaea to which transactions You Your Selves beguiled by perjury have subscribed Wherefore it seemed agreeable to Us to write to Your Love and to give assistance to those whose requests are just and equitable More especially because we are ascertained by the profession of Your Legates that the Eastern Bishops are come to themselves and do embrace the same Sentiments with the Orthodox Western Prelates We make known this to you also least you should be ignorant of it that the Blasphemies of the Ariminum Synod are now Anathematized by those who seem to have been damnified at that time by Fraud and that all persons have unanimously conspired in an agreement to the Nicene Creed And this ought to be made known to all men by You that such as have been damnified in their Faith by force and Fraud may now at length return from Heretical darkness to the divine light of Catholick Liberty Who if after this Synod they will not vomit up the poyson of perverse doctrine renounce all Arius's Blasphemies and Anathematize them may know that they themselves together with Arius and his disciples and the rest of the Serpents whether Sabellians or Patropassians or what ever other Heresie they are followers of are excluded from and are no members of the Church's Assemblies which admits not illegitimate Sons God preserve You in safety Dearly beloved Brethren Eustathius and those that accompanied him having received these Letters went over into Sicilia where after they had caused a Synod of Sicilian Bishops to be convened they made a profession of the Homoöusian Faith in their presence and confirmed the Nicene Creed and having received from them Letters written to the same effect they returned to the persons by whom they had been sent Who upon receipt of Liberius's Letter sent Legates from City to City to the principal Assertours of the Homoöusian Faith exhorting them to meet together unanimously at Tarsus a City of Cilicia in order to the confirming of the Nicene Creed and that they might put an end to all manner of contentious disputes which had since that been raised And this had perhaps been effected had not Eudoxius a Prelate of the Arian Religion one who at that time was in great favour with the Emperour hindred it Who being more exasperated because of the Synod summoned to meet at Tarsus framed greater mischiefs against them Moreover that the Macedonians by sending Legates to Liberius entred into a Communion with him and confirmed the Nicene Creed Sabinus himself has confessed in his Collection of Synodick Actions CHAP. XIII How Eunomius separated himself from Eudoxius because he adhered to his Master Aëtius And that a disturbance being raised at Alexandria by Eudoxius's means Athanasius fled again And that when the Populace were tumultuous hereupon the Emperour being afraid by his Letters pacified the Alexandrians and ordered that Athanasius should be put into quiet possession of his Church again ABout the same time Eunomius being separated from Eudoxius held his assemblies apart by himself because after he had several times entreated him to embrace his Master Aëtius's opinion Eudoxius refused to do that And yet Eudoxius did not this willingly For he rejected not Aëtius's opinion in regard it
before by reason of the persecutions And to Nectarius was allotted the Great City and Thracia Helladius successour to Basilius in the Bishoprick of Caesarea in Cappadocia Gregorius Bishop of Nyssa a City also in Cappadocia who was Basilius's brother and Otreïus Bishop of Meletina in Armenia had the Patriarchate of the Pontick Dioecesis for their allotment To Amphilochius of Iconium and Optimus Bishop of Antioch in Pisidia was assigned the Asian Dioecesis To Timotheus Bishop of Alexandria was given the superintendency over the Churches throughout Egypt The administration of the Churches throughout the East was committed to the Bishops of that Region to wit to Pelagius of Laodicea and Diodorus of Tarsus but to the Antiochian Church were reserved the priviledges of Honour which were given to Meletius then present They likewise decreed that if need required a Provincial Synod should determine the Ecclesiastick affairs of every Province These sanctions were confirmed by the Emperours own consent Such was the conclusion of this Syond CHAP. IX That the Emperour Theodosius ordered the body of Paulus Bishop of Constantinople to be honourably translated from the place of his Exile At which time also Meletius Bishop of Antioch departed this life AT that time the Emperour translated the body of Paulus the Bishop from the City Ancyra whom Philippus Praefect of the Praetorium had banished upon Macedonius's account and had ordered him to be strangled in Cucusus a Town of Armenia as I have already mentioned Theodosius therefore having received his body with much honour and reverence deposited it in the Church which now bears his own name which Church the embracers of Macedonius's opinion were heretofore in possession of at such time as they were separatists from the Arians but were then expelled by the Emperour because they refused embracing of his faith Moreover at the same time Melitius Bishop of Antioch fell into a distemper and died in praise of whom Gregorius Basilius's brother spoke a Funeral Oration Meletius's body was by his friends conveyed to Antioch Such as were favourers of Meletius did again refuse to be subject to Paulinus but caused Flavianus to be substituted in the place of Meletius By reason whereof a new division did again arise amongst the people Thus the Antiochian Church was afresh divided into two parties on account of their Bishops not of their faith CHAP. X. That the Emperour ordered a Synod of all the Sects to be convened at which time Arcadius his son was proclaimed Augustus and that the Novatians who as to their faith embraced the same sentiments with the Homoöusians were the only persons that had permission to hold their assemblies within the City But the other Hereticks were forced from thence BUt there were disturbances in other Cities also which hapned at such time as the Arians were ejected out of the Churches On account whereof I cannot choose but admire the Emperours judiciousness and prudence For he suffered not so far as it was in his power to prevent them the Cities to be filled with tumultuous disturbances but within a short space of time ordered a Synod of all the Heresies to be again convened supposing that by a mutual conference of the Bishops one concordant opinion would prevail amongst all men I am of opinion that this design of the Emperour 's was the cause of that fortunate success he then had For about the same time by a particular dispensation of divine providence the Barbarous Nations were reduced to a subjection to him And amongst others Athanarichus King of the Goths made a Surrendry of himself with all his own people unto him who soon after died at Constantinople Moreover at that time the Emperour proclaimed his Son Arcadius Augustus in the second Consulate of Merobaudes which he bore with Saturninus on the sixteenth of January Not long after these things the Bishops of every Sect arrived from all places in the same Consulate in the month June The Emperour therefore having sent for Nectarius the Bishop consulted with him what project should be made use of that the Christian Religion might be freed from dissentions and the Church reduced to an Union And he said that that Controversie which caused a separation in the Churches ought to be discussed that so by a removal of the Discord an agreement might be effected in the Churches At the hearing of this Nectarius was full of anxiety and sollicitude And having sent for Agelius then Bishop of the Novatians in regard he was a person that embraced the same sentiments with him as to the Faith he makes known to him the Emperours intent He as to other things was indeed a very pious person but being not very able to maintain a dispute concerning the Doctrine of Faith he proposes his Reader under him by name Sisinnius as a fit person to manage a Conference But Sisinnius an eloquent man and well experienced in affairs one who had an accurate skill in the expositions of the Sacred Scriptures and in Philosophick opinions knew that these Disputations do not only not unite dissentions but also raise Heresies to an higher degree of contention Upon which account he gave Nectarius this advice In regard he very well knew that the Ancients avoided the attributing a beginning of Existence to the Son of God for they apprehended him to be Coeternal with the Father he advises him to shun Logical disputes and to produce for evidences the Expositions of the Ancients and that the Emperour should propose to the Chiefs of each Heresie this question Whether they would entertain any respect for the Ancients who flourished before the dissention in the Church or whether they would reject them as estranged from the Christian Religion For if they reject them said he then let them dare to Anathematize them And if they shall be so audacious as to do that the multitude will forthwith extrude them by violence Upon the doing whereof the truth will undoubtedly obtain a manifest victory But if they shall refuse to reject the Ancient Doctours then it will be our business to produce the Books of the Ancients whereby our opinion will be attested and confirmed Nectarius having heard all this from Sisinnius goes in great hast to the Pallace and makes the Emperour acquainted with the advice which had been given him The Emperour embraces it with much eagerness and handled the matter prudently For without discovering his design he asked the Chiefs of the Hereticks this one question Whether they had any respect for and admitted of those Doctours of the Church who lived before the rise of the dissention Upon their non-refusal of them and their affirming that they highly revered and honoured them as being their Masters the Emperour enquired of them again whether they would acquiesse in them as witnesses of the Christian Religion worthy to be credited When the Chiefs of the Sects and their Logicians for they had amongst them many persons well
The success of the Battell being after this manner turned the Tyrant cast himself at the Emperours feet and requested his life might be saved But the Souldiers beheaded him as he lay prostrate at the Emperours feet These things were done on the sixth of September in Arcadius's third and Honorius â—â—cond Consulate But Arbogastes who had been the Authour of these great mischiefs being on his flight upon the third day after the battell as soon as he knew there were no hopes of life for him ran himself through with his own sword CHAP. XXVI How the Emperour falling ill after his Victory sent for his Son Honorius to Millain and thinking himself somewhat recovered from his distemper he ordered that Cirque-Sports should be exhibited on which very day he dyed BUt the Emperour Theodosius contracted an ill habit of body from the troubles and disquietudes he underwent in this War And supposing that his life would be ended by that distemper which was upon him he was more sollicitous about the publick affairs than concerned at his own death considering with himself how great calamities do usually befall Subjects after the death of their Emperour Wherefore he sends forthwith for his Son Honorius from Constantinople being desirous to settle the State of the Western Empire After his Sons arrivall at Millain he seemed to be somewhat revived from his distemper and gave order for the celebration of Triumphant Cirque-Sports And before Dinner he was very well and was a Spectatour at the Cirque-Sports But after Dinner he was taken very ill on a sudden and could not come to see the Games But having given his Son order to Preside at the Cirque-Sports he died on the night following in the Consulate of Olybrius and Probinus on the seventeenth day of January This was the first year of the two hundredth ninety fourth Olympiad The Emperour Theodosius lived sixty years and reigned sixteen This Book contains an account of affairs transacted during the space of sixteen years and eight months THE SIXTH BOOK OF THE Ecclesiastical History OF SOCRATES SCHOLASTICUS The PREFACE WE have finished the task enjoyned by You most Sacred man of God Theodorus in the sive foregoing Books wherein according to our best ability we have comprized the History of the Church from the times of Constantine But you must know that we have not been curious about our Stile for we considered that should we have been carefull about an Elegancy of expression we might peradventure have mist of our design Besides could we have accomplished our design yet we were altogether unable to write such things as are extant in the Composures of Ancient Historians whereby any one of them might suppose himself able either to amplifie or disimprove Transactions Further such a Stile would in no wise have edified the Many and the Simpler sort of persons who are desirous of knowing affairs only not of admiring the Stile for its elegant composure That therefore our work might not be unusefull to both these sorts of persons to the Learned because 't is unworthy of being compared with the Elegant Stile of Ancient Writers and to the unlearned in regard they cannot attain to the knowledge of affairs being concealed by a pride and over-elegancy of Expression We have designedly made use of such a Stile as seems indeed to be lower and more mean but is notwithstanding plainer and more perspicuous But before we begin our Sixth Book we must give this premonition In regard we undertake the writing a Narrative of the affairs which have hapned in our own age we are afraid lest we should seem to record such things as will displease many persons either because according to the proverb Truth is bitter or in regard we mention not their names whom all men have a great love for with an Encomium or Lastly because we extoll not their Actions The Zealâ—ts of our Religion will condemn us because we do not give the Bishops the Title of Most dear to God or Most Holy or such like Others also will sometimes make curious remarks because we term not the Emperours Most Divine and Lords nor do give them those other titles which are usually attributed to them But in as much as I am able to prove and demonstrate from the Testimony of Ancient Writers that a Servant amongst them did usually call his Master by his proper name and made no account of his Dignity or Title by reason of the urgency of affairs and in as much as my indeavour is to obey the Laws of History which do require a sincere pure and true Narrative of Transactions free from all manner of Masks and Covers I will in future proceed in the same Narration Recording those things which either I my self saw or could learn from those who had seen them and making a judgment of the Truth from their not varying in their Relations who told me them But my Labour in discovering the Truth hath been great in regard many and those different persons gave me an account of affairs some of whom affirming they were present at the transacting of these things and others asserting they knew them better than any other persons CHAP. I. That after the death of the Emperour Theodosius when his Sons had divided the Empire between them and Arcadius had met the Army returning from Italy after some short stay there Rufinus the Praefectus Praetorio was killed by the Souldiers at the Emperours feet THE Emperour Theodosius having ended his life in the Consulate of Olybrius and Probinus on the seventeenth of the month January his Sons succeeded him in the Roman Empire Arcadius had the Government of the Eastern Empire and Honorius of the Western The Bishops who Presided over the Churches at that time were Damasus in the Imperial City Rome Theophilus at Alexandria Johannes was in possession of the Churches at Jerusalem and Flavianus of those at Antioch At Constantinople termed also New Rome Nectarius filled the Episcopall Chair as we have related in the foregoing Book About the eighth of the month November in the same Consulate Theodosius's body was brought to Constantinople and interred by his Son Arcadius with an honourable and solemn Funeral Not long after this on the eight and twentieth of the same month the Army also arrived which had been employed in the War against the Tyrant under the Emperour Theodosius's command When therefore the Emperour Arcadius agreeable to the usuall custom had met the Army without the City-gates the Souldiers at that time slew Rufinus the Emperours Praefectus Praetorio For Rufinus lay under a suspicion of turning Tyrant and 't was believed that he had called the Hunni a Barbarous Nation into the Roman Territories For at that time they destroyed Armenia and some parts of the East by making incursions into those Provinces Moreover on the same day whereon Rufinus was killed Marcianus Bishop of the Novatians died He was succeeded in that Bishoprick by Sisinnius of whom we
surmounted the City-walls and had made use of infinite other Engines after all this I say he retreated without effecting his design But I will give a particular Narrative of what was done Chosroes ordered the Forces he had about him to bring together a vast quantity of wood of any sort of Trees they could light on in order to a Siege This wood having no sooner been ordered to be brought together than 't was effected he laid it round in the form of a circle cast Earth into the midst of it and advanced it directly towards the City Building in this manner by degrees upon the wood and on the earth and making nearer approaches to the City he raised it to so vast a height and made it surmount the City-wall so far that from an higher place he could throw darts against those who in defence of the City endangered themselves on the wall The Besieged therefore when they saw the Rampire like a Mountain coming near and approaching the City and were in expectation that the Enemy would set foot into the City very early in the morning attempted to work a Mine directly opposite to the Rampire which by the Romans is termed an Aggesta and put fire therein to the end that the wood being consumed by the flame the Rampire of Earth might fall to the Ground And that work was brought to perfection But after they had kindled the fire their project proved unsuccesfull in regard the fire had not a passage whereby the air being let in it might catch hold of the heap of wood Being reduced therefore to the greatest Non-plus imaginable they bring forth that Image framed by God which the hands of men had not made but Christ our God had sent it to Agbarus in regard Agbarus desired to see him Having carried this most holy Image therefore into the Mine which they had made and sprinkled it with water they cast some of the same water upon the pile of fire and on the wood and immediately the Divine power giving assistance to their Faith who had done this what had before been impossible to them was brought to effect For the wood forthwith received the flame and being in the twinkling of an eye reduced to coals transmitted it to the wood which lay above the fire preying all about upon all things Now the Besieged when they saw the smoak breaking out above made use of this device They brought forth little Stone-bottles and having stuft them with Brimstone Tow and other matter which would readily take fire they threw them upon that termed The Aggesta which Bottles the fire kindling within them by the force of their being thrown raised a smoak and thereby effected this to wit that it was not perceived that a smoak broke out of the Rampire For all persons who were ignorant hereof supposed that the smoak came out of the Bottles rather than from any other place On the third day after this therefore the small Tongues of Fire appeared coming forth out of the earth and then those of the Persians who fought upon the Rampire were sensible what imminent danger they were in But Chosroes as if he resolved to make a resistance against the Divine power turned the Aquaeducts which were before the City up 〈…〉 pile of fire and attempted to extinguish it 〈…〉 the fiery pile received the wa'er as if it had been rather Oyle or Brimstone or some such matter as is combustible and was much more increased till such time as it had destroyed the whole Rampire and perfectly reduced the Aggesta to ashes Then therefore Chosroes disappointed of all his hopes and being experimentally sensible that he had gotten great disgrace by supposing he could vanquish that God worshipped by us made an inglorious return into his own Territories CHAP. XXVIII Concerning the Miracle which was performed at Sergiopolis MOreover I will relate another thing which was done by the same Chosroes at the City Sergiopolis in regard 't is a passage worthy to be recorded and in reality deserves to be consigned to eternall memory For Chosroes came to this City also and attempted to take it by a Siege After therefore he had made an Attacque against its walls the Inhabitants came to a Parley with him about a preservation of the City And it is agreed at length on both sides that the sacred Treasure and Gifts which had been dedicated to the Church should be the Ransome of the City amongst which gifts was that Cross also which had been sent thither by Justinianus and Theodora After these things had been brought to Chosroes he asked the Priest and those Persians who had been sent with him into the City on that account whether there were any thing remaining Then a certain person of those not accustomed to speak the truth returned answer to Chosroes that there were other sacred Gifts of great value which were concealed by the Citizens who were very few in number Now of the sacred Treasure which was brought out of the City to Chosroes nothing of value had been left behind consisting either of Gold or Silver but of another sort of matter more pretious and which was wholly dedicated to God to wit the most holy Reliques of the Victorious Martyr Sergius which lay in a certain oblong Chest covered over with Silver When Chosroes perswaded hereby had sent his whole Army to the City on a sudden round the whole Circuit of the City walls there appeared an innumerable multitude of Souldiers who with Bucklers defended the City Which Apparition those sent by Chosroes having beheld returned and with admiration declared both their number and their kind of Armour But Chosroes after on a second enquiry he understood that very few persons were left in the City and those either very aged or very young the men of strength and vigour being all cut off and destroyed found that the Martyr was the Authour of this Miracle And being on this account put into a fear and having admired the Faith of the Christians he returned into his own Kingdom They say also that at the close of his Life he was vouchsafed the Laver of Divine Regeneration CHAP. XXIX Concerning the Pestilentiall Distemper MOreover I will give a Narrative of that Pestilentiall Distemper which brake out in these times and which has raged now these Two and fifty years a thing which is never related to have hapned before and has in a manner destroyed the whole Earth For two years after Antioch had been taken by the Persians a Pestilentiall disease began to rage in some things like to that recorded by Thucydides in others far different And it took its beginning from Aethiopia as 't was then reported but by turns it has overrun the whole world this Distemper having I think left no Mortalls untouch't Some Cities were so sorely oppressed with this Calamity that they became wholly empty of Inhabitants
need should require could manifestly prove the thing Which when Symeones had heard he assented saying that he carryed flesh about him which was a frail and mutable thing But when this matter came to be divulged amongst all persons and Symeones as it seemed was obnoxious to a great ignominy he withdrew himself and feigned that he was ashamed When therefore the woman's time of delivery was come and she sate in the usuall posture of women in Travail her Labour caused most acute many and intollerable pangs and brought the woman into the imminentest danger of her life But the Birth fell not in the least Symeones therefore being designedly come thither when he was requested by those present to go to Prayers he declared before them all that the woman should not be delivered untill she would confess who was the Father of the child in her womb Which when she had done and had named the true Father the Infant leap't forth immediately Truth it self doing as 't were the office of a Mid-wife The same person was one time observed to go into the house of a Strumpet and having shut to the door he and she continued alone for some time after this he opened the door again and ran away in great hast looking round least any one should see him whereby he much increased the suspicion In so much that the persons who had seen him brought forth the woman and enquired of her both what the meaning of Symeones's coming into her was and why he made so long a stay The woman swore that for three days before that because of her want of necessaries she had tasted of nothing but water only but that Symeones had brought victualls and meat and a vessell of Wine along with him and having shut the door had spread the Table and bad her go to supper and fill her self with provisions because she had been sufficiently afflicted with want of nourishment and she fetcht out the Remains of the victualls which Symeones had brought to her Further some small time before that Earthquake hapned which shook Phoenice Maritima wherein Berytus Byblus and Tripolis suffered more than other Cities the same Symeones holding a whip on high in his hand scourged most of the Columns in the Forum and cryed out Stand You must dance Because therefore nothing was done unadvisedly and without design by this man some persons present at his doing hereof took particular notice of those Columns which he passed by and did not scourge which Pillars fell not long after being ruined by the Earthquake Moreover he did very many other things the Relation whereof requires a peculiar Treatise CHAP. XXXV Concerning the Monk Thomas who in like manner feigned himself a Fool. THere was also at the same time one Thomas who followed the same course of life in Syria Coele This person went one time to Antioch to receive the annuall stipend allotted for the maintenance of his own Monastery For this annuall stipend was ordered to be paid out of the Revenues of the Antiochian Church Anastasius Oeconomus of the same Church in regard the said Thomas troubled him frequently gave him one day a box on the ear with his hand Whereat when the persons present with them were much offended Thomas said that neither he himself would receive any thing more of the annuall stipend nor should Anastasius pay any more Both which things came to pass Anastasius ending his life on the day following and Thomas being translated to an immortall life in the Hospitall of the Infirm at the Daphnensian Suburb whilst he was on his Return home They laid his dead Body in the Monuments of the Strangers But in regard when one or two had been buried after him Thomas's Body was still above them God showing a great Miracle even after his death for the other Bodies were removed and thrust down the Inhabitants admire this holy person and declare the thing to Ephraemius Then his Holy dead Body is removed to Antioch with a publick Festivity and a solemn pomp and is honourably buried in the Coemitary having at its translation caused the Pestilentiall distemper which then raged at Antioch to cease And the Inhabitants of Antioch do magnificently celebrate an anniversary Feast in honour of this Thomas till these our times But let us return to the proposed Series of our History CHAP. XXXVI Concerning the Patriarch Menas and concerning the Miracle which hapned then to the Boy of a certain Hebrew ANthimus having been ejected as I have said out of the Chair of the Imperial City Epiphanius succeeded in that Episcopate and after Epiphanius Menas in whose time hapned a Miracle highly worthy to be recorded There is an ancient usage at Constantinople that when a great quantity of the Holy parts of the immaculate Body of Christ our God are left remaining some young Boyes of their number who frequent the Grammar-Schools are sent for that they may eat them Which thing having hapned at that time the Son of a Glass-maker as to his oopinion a Jew was called amongst the other Boyes This child told his Parents who enquired the reason of his stay what had hapned and what he together with other boyes had tasted of His Father highly incensed and enraged snatcht up the boy immediately and threw him into the Furnace of coals wherein he usually formed Glass But his mother sought for her son and when she could not find him she went all about the City mourning and making great lamentation And on the third day after standing at the door of her husband's work-house she called her Son by his name weeping and tearing herself The Boy knowing his mother's voice answered her out of the Furnace Shee breaks open the doors goes in and sees her Son standing in the midst of the coals the fire having not touch't him in the least The child when afterwards asked in what manner he had continued un-hurt said that a woman cloathed in a purple garment came to him frequently gave him water quenched the coals that were near him and fed him as often as he was hungry Which passage having been brought to the hearing of Justinian he ordered the boy and his mother to be Baptised in the Laver of Regeneration and enrolled them amongst the Clergy but his father because he would not embrace the profession of Christianity was by the Emperour's order crucified in the Suburb Sycae as designing to have murdered his own son These things hapned in this manner CHAP. XXXVII Who were Bishops of the Greater Cities at that time AFter Menas Eutychius ascends the Episcopall Throne at Constantinople But at Jerusalem after Martyrius Salustius succeeds in that See and after him Helias After Helias Petrus and after Petrus Macarius whose Election the Emperour approved not of so that he was afterwards Ejected out of his own Chair For they affirmed that he asserted
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
such men had heretofore made it their business wholly to involve that admirable monument of Immortality in darkness and oblivion That Monument I say to which an Angel shining with light descended from heaven and rolled away the stone from their minds who were really stony and who supposed that the living Christ as yet lay amongst the dead which Angel brought glad tidings to the women and removed the stone of Infidelity from their minds to the end he might assert an opinion concerning his Life who was sought for by them This salutary Cave therefore some impious and profane persons took a resolution wholly to render invisible being so foolish as to think that by this means they should conceal the truth Wherefore having by much labour brought together a vast quantity of earth from what place soever they could get it and heap't it up they filled that whole place And after this they raised it to an height and paved it with stone under which great heap of earth they hid the divine Cave which was below Then as if nothing else remained to be done by them upon this heap of earth they prepare a truely horrid Sepulchre of Souls erecting a dark Cavern of dead Idols in honour of that Lascivious Daemon whom they term Venus in which place they offered abominable oblations upon impure and execrable Altars For by this means only and not otherwise they thought to bring to effect what they had attempted if by these execrable abominations they could cover the salutary Cave For the Wretches were not able to understand that it was altogether unlikely that he who had been Crowned with a Victory over death should leave this attempt of theirs concealed in the like manner as 't is impossible that the Sun shining above the earth and performing his usual course in the Heavens should escape the knowledge of all mankind For the power of our Saviour which shines with a light far more resplendent than the Sun and which does not illustrate Bodies as the Sun does but the souls of men had now filled the whole world with its own Raies of Light Nevertheless the Machinations of these impious and prophane men against the Truth had continued for a long space of time Nor was there any person to be found either of the Presidents or Duces or of the Emperours themselves who could be fit to destroy this so audacious an impiety save only this one Prince the Friend to the supream God Who inspired with the divine Spirit and not enduring that that forementioned place which by the Enemies frauds had been hid under all manner of impure filth should be delivered up to oblivion and ignorance nor thinking it fit to yield to their malice who had been the occasioners hereof having called upon that God who was his Assistant gives order that it should be cleansed It being his Sentiment that that part especially of the Ground which had been defiled by the Enemie ought by his means to enjoy the Divine Magnificence As soon therefore as this Order was issued out from the Emperour those engines of fraud were thrown down from their vast height to the very ground and the Buildings erected to lead men into errour were ruined and demolish't together with the very Statues themselves and the Daemons CHAP. XXVII In what manner Constantine gave order that the Materials wherewith the Idol-Temple had been built and the Rubbish should be removed and thrown at a great distance NOr did the Emperour's earnestness and diligence stop here But he issued forth another Order that the Materials of the Buildings demolished which consisted of Stone and Timber should be removed and thrown at a vast distance without the confines of that Region Which Order of his likewise was forthwith put in execution Nor was he satisfied in proceeding thus far only But incited again by a divine warmth and zeal he commanded that they should dig up the very ground it self of that place to a vast depth and carry away the earth which was thrown out a far off in regard it had been defiled with the Gore of Sacrifices offered to Devils CHAP. XXVIII The discovery of the most Holy Sepulchre VVIthout delay therefore this Command was likewise fulfilled But after another ground beneath the former namely the place which was at the bottome was discovered then the August and most Holy Monument of our Saviour's Resurrection contrary to all expectation appeared And then also that Cave which may truly be stiled the Holy of Holies exprest a certain likeness to our Saviour's Resurrection in regard after its being buried in darkness it came forth into the light again and gave a manifest History of those Miracles heretofore performed there to be viewed by them who flock't together to that sight an History that attested the Resurrection of our Saviour by the things themselves which sound far more audibly and clearly than any voice CHAP. XXIX In what manner he wrote to the Presidents and to Macarius the Bishop concerning the Building of a Church THese things having been thus performed immediately the Emperour by issuing forth pious Laws and constitutions and by plentifull allowances for expences orders a Church befitting God to be built about the Salutary Cave with a magnificence that was rich and royal For he had laid this design within himself long before and with a divine alacrity had foreseen that which in future would be He gave command therefore to the Governours of the Provinces in the East that by allowing liberal and plentifull supplies they should make that Work Stately large and Magnificent But to the Bishop who at that time presided over the Church at Jerusalem he sent this Letter wherein by manifest expressions he has asserted the Doctrine of the saving Faith writing in this manner CHAP. XXX Constantine's Letter to Macarius concerning the Building of the Martyrium of Our Saviour VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To Macarius SO great is Our Saviour's Love and Favour that no Rhetorick seems sufficient to set forth a Declaration of the present Miracle For that the Monument of his most Holy Passion long since hid underneath the earth should lie concealed for so many periods of years till such time as by the slaughter of that common Enemy it should gloriously appear to his servants now set at Liberty is a matter which does really surmount all admiration For if all those persons who throughout the whole world are accounted wise should be convened in one and the same place with a design to speak something agreeable to the worthiness of this matter they would not be able after their utmost endeavours to attain to an explication of the least part of it For the authority of this Miracle doth as far transcend every Nature capable of Humane reason as things that are celestial do exceed those which are humane Wherefore this is always my chief and only
he might instruct all men in the Laws of Temperance Wherefore he accounted it not a thing below himself to Preach even to these persons by his own Letter and to exhort them to hasten to the knowledge of God And in that place he added works consonant to his words erecting even amongst them a most spacious Church with the Edifices belonging thereto In so much that what had no where been heard of by any preceding age whatever was then first of all really compleated and a City of men addicted to the superstitious worship of Daemons was vouchsafed a Church of God and Presbyters and Deacons and a Bishop consecrated to the supream God presided over the inhabitants of that place Moreover the Emperour taking great care that many persons might come over to the Faith of Christ made large distributions there in order to the relief of the poor and in this wise he perswaded and invited men to the salutary Doctrine in a manner uttering those very words spoken by Saint Paul whether in pretence or in truth Christ is preached CHAP. LIX Concerning the disturbance raised at Antioch on Eustathius's account BUt whilst all persons passed their lives in the greatest joy imaginable on account of these Blessings and the Church of God was all manner of ways exalted amongst all Nations every where the envy of the Devil who is always contriving Plots against the Good began again to make an insurrection against this so great a prosperity of our affairs supposing that the Emperour exasperated at our disturbances and indecencies would in future have his affection towards us alienated Having therefore kindled a great fire he filled the Church of Antioch with Tragical Calamities in so much that there wanted but little of the whole Citie 's being utterly subverted For the people of the Church were divided into two Factions and the Commonalty of the City in an hostile manner were so highly enraged against the Magistrates themselves and the Milice that they were just upon the point of drawing their Swords had not the providence of God and the fear of the Emperour represt the violence of the multitude And here the clemency of the Emperour like a Saviour and Physitian of souls did again by discourse administer a Cure to those distempered For he dispatcht away thither one of those about him whom he had had tryal of a person honoured with the dignity of a Comes a man eminently trusty and faithfull by whom he spake to those people in a most gracious manner And by Letter after Letter he exhorted them to entertain thoughts of Peace and taught them to practise such things as were agreeable to the divine Religion And at length he prevailed with them and excused them in those Letters he wrote to them affirming that he himself had publickly heard him who had been the occasioner of that Tumult And these Letters of his which were filled with no ordinary Learning and Utility I had inserted at this place had they not set a Brand of infamy on the persons guilty Wherefore I will at present omit them being resolved not to renew the memory of mischiefs and will only annex those Letters to this Work which he wrote to express the joy and satisfaction of his own mind in reference to the Peace and agreement of others In which Letters he entreats them that they would not in any wise challenge to themselves the Prelate of another place by whose intervention they had made up a Peace amongst themselves but that agreeable to the Canon of the Church they should rather choose him Bishop whom our Lord himself the Common Saviour of all should design for that office He writes therefore both to the people and also to the Bishops severally these following Letters CHAP. LX. Constantine's Letter to the Antiochians that they should not draw away Eusebius from Caesarea but should seek another Bishop VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To the people of Antioch HOw gratefull and pleasing is the Concord amongst You to all the prudent and wise men of this Age Even I my Self Brethren have determined to embrace You with an everlasting affection being invited thereto both by the Rule of Religion and by your way of Life and also by your love and favour This is most certainly the genuine product of Blessings to act with an understanding that is right and sound For what can so much become you Wonder not therefore if I shall affirm the Truth to have been to you a cause of safety rather than of hatred Indeed amongst Brethren to whom one and the same affection of mind and a progress in the way that is right and just doth by Gods assistance promise an enrollment into the pure and holy family what can be more goodly and valuable than with a joy and unanimity of mind to rest contented at their beholding the Blessings of all men Especially in regard the instruction of the divine Law incites your purpose of mind to a greater perfection and because 't is our desire that your judgment should be confirmed by the best determinations This will perhaps seem strange to you what namely this preface of our Letter should mean Truly I will neither avoid nor refuse to declare the reason of this matter For I confess that I have perused the Acts wherein both from your honourable commendations and Testimonies in reference to Eusebius Bishop of Caesarea whom I my Self also have long since very well known on account as well of his Learning as his Modesty I perceive you have an inclination towards him and are desirous of making him your own What think you came into my mind who am earnestly hastning to an accurate disquisition of what is right and true What a care and solicitude do you believe me to have taken on account of that your desire O Holy Faith which by the Words and Precepts of our Saviour dost exhibite to us as 't were an express representation of Life with what trouble wouldest even Thou thy self resist Sinners unless Thou shouldest wholly refuse to serve in order to gain and favour Indeed to Me he seemes to have conquered even Victory her self who makes Peace his more earnest study and endeavour For where that which is decent is lawfull to any one no body can be found who is not highly pleased with it I beseech you therefore Brethren on what account should we so determine as thereby to procure others an injury For what reason do we follow those things which will certainly overthrow the Faith of Our Opinion Indeed I do highly praise that person who by you also is approved of as worthy of honour and affection Nevertheless that which amongst all should remain firm and ratified ought not in such a manner to have been enervated as that all persons should not be contented with their own
Lessons he instructed them And truly he himself trusting in the sincerity of his own Faith not only declared but had his thoughts taken up with such matters as these But they were unapt to learn and deaf to all good Documents applauding indeed his sayings with their tongues and Acclamations but in their practises they disregarded them by reason of their unsatiableness CHAP. XXX That He shewed a certain Covetous person the measure of a Grave to the end he might shame him WHerefore one time He took one of those persons about him by the hand and spake these words to him How far Hark ye Do we stretch our Covetous desires Then marking out on the ground the length of a man with a spear which he hapned to have in his hand Although said he you were possest of all the Riches of this world and of the whole Element of the Earth yet you shall carry away nothing more than this space of ground which I have mark't out if even that be allowed you Notwithstanding this Blessed Prince said and did these things yet he reclaimed no person But 't was manifestly evidenced by the very event of affairs that the Emperours Admonitions were rather like Divine Oracles than bare words CHAP. XXXI That he was laught at because of his too great Clemency FUrther whereas there was no fear of any Capital punishment which might restrain ill men from wickedness the Emperour himself being wholly inclined to Clemency and the Governours in each Province wholly neglecting the prosecution and punishment of Crimes this thing exposed the publick Administration of Affairs to no ordinary blame and reprehension whether justly or otherwise every one may judge according as he shall think good Let me be permitted to record the Truth CHAP. XXXII Concerning Constantine's Oration which He wrote to The Convention of the Saints MOreover the Emperour wrote his Orations in the Latine tongue But they were rendred into Greek by the Interpreters whose imployment it was to do this One of these orations done into Greek I will for an instance annex after the close of this present Work to which Speech he himself gave this Title To the Convention of the Saints dedicating that His Discourse to the Church of God which Oration I will subjoyn for this reason least any one should account our Testimony in reference to these matters to be nothing more than Ostentation and Noise CHAP. XXXIII How He heard Eusebius's Panegyrick concerning the Sepulchre of our Saviour in a standing posture BUt that in my judgment is in no wise to be silently overpast which this admirable Prince did even in Our own presence For when we had one time besought him being confident of his singular piety towards God that he would be an Auditor of a Speech of Ours concerning the Sepulchre of our Saviour He gave us Audience with all imaginable willingness And a great company of Hearers standing round within the Imperial Palace it self He himself stood also and together with the rest gave Audience But when We entreated him to rest himself upon his Imperial Throne which was placed hard by he would by no means be perswaded to Sit But with an intent mind weighed what was spoken and by his own Testimony approved the truth of the Theologick Dogmata But when much time had been spent and our Oration was continued to a great length We were desirous to break off But he would not suffer that but entreated us to go on till we had ended our Discourse And when we again Sollicited Him to sit down He on the contrary was urgent in His Refusal sometimes affirming That it was unfit to hearken to Discourses which treated concerning God with ease and remisness at other times saying that this was usefull and advantagious to Him For it was He told us a thing consonant to Piety and Religion to hear Discourses about Divine matters in a standing posture After these things were finished we returned home and betook our selves to our usual Studies and exercises CHAP. XXXIV That He wrote to Eusebius concerning Easter and about the Divine Books BUt He always Sollicitously consulting the good of God's Churches wrote a Letter to us about providing some Copies of the Divinely inspired Oracles as also another Letter concerning the most Holy Feast of Easter For whereas we had dedicated a Book to Him wherein the Mystick account of that Festival was explained in what manner He rewarded and honoured us by His answer any one may perceive by perusing this Letter of His. CHAP. XXXV Constantine's Letter to Eusebius wherein He commends His Oration concerning Easter VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To Eusebius IT is indeed a mighty Attempt and a work superiour to all the power of Oratory to declare the mysteries of Christ agreeably to their dignity and in a due manner to unfold the Reason and Ground of Easter and its Institution and its advantagious and laborious consummation For 't is impossible even to men that are able to understand things Divine to declare those matters according to their dignity Nevertheless I do highly admire your excellent Learning and your Extraordinary diligence and have my self most willingly perused your Book and according to your desire have given order that it should be put into the hands of many persons who sincerely adhere to the observance of the Divine Religion Whereas therefore you understand with how great a delight of mind we receive such Presents as these from Your Prudence take care to please us in future with more frequent Discourses whereto you confess your self to have been by education accustomed But as the saying is we incite you who run to your usuall Studies In as much as this so great an opinion does sufficiently demonstrate that you have not found an unworthy Translatour of Your Writings who can render Your Labours into Latine although 't is impossible that such a Version should express the dignity of Works that are so egregiously eminent God keep You Beloved Brother Such was his Letter in reference to this matter But that which he wrote about providing some Copies of the Scriptures to be read in Churches runs thus CHAP. XXXVI Constantine's Letter to Eusebius concerning the providing some Copies of the Divine Scriptures VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To Eusebius IN That City which bears Our Name by the assistance of God Our Saviour's Providence a vast multitude of men have joyned themselves to the most Holy Church Whereas therefore all things do there receive a very great increase it seems highly requisite that there should be more Churches erected in that City Wherefore do you most willingly receive that which I have determined to do For it seemed fit to signifie to Your Prudence that you should order fifty Copies of the Divine Scriptures the provision and use whereof you know to be chiefly necessary for the instruction of the Church to be
of mind are done well or which on the contrary are performed otherwise have a different issue according as it seems good either to Fortune or Fate how will all Right and a giving of every person his due proceed from Fate But now Laws and discourses which perswade to Virtue and deter from Vices praises also and discommendations punishments likewise and all those things whatever wherewith men are incited to Virtue and drawn off from wickedness how can these be said to proceed from Fortune or Chance and not from justice rather which is the property of the provident God For He gives men those things which they deserve for their following this or that Course of Life sometimes Pestilences do rage and Seditions and Scarcity and Plenty do by turns succeed one another making Proclamation as 't were in plain and express words that all such things as these do most fitly agree with our lives For the Divine Essence rejoyces at the probity of men but abominates all manner of impiety And as it embraces a mind whose Sentiments concerning it self are moderate so it hates boldness and an arrogancy which raises it self higher than is becoming a Creature The proofs of all which matters although they are very perspicuous and do lye before our eyes are yet then more apparently manifest as often as making a descent into Our Selves and as 't were contracting our minds We weigh with Our Selves the Cause of them Wherefore 't is my assertion that we ought to lead lives that are sober and calm not raising Our thoughts above the condition of Our Nature but taking this into Our serious consideration that God the Inspector of all Our Actions is continually present with Us. Moreover let us another way examine whether this assertion be true namely that the dispose of all affairs does depend upon Fortune and Chance Whether therefore the Celestial Bodies and the Stars the Earth and the Sea the Fire and the Winds the Water and the Air and the Vicissitude of times and the seasonable Returns of Summer and Winter whether I say it ought to be believed that all these have hapned without reason and fortuitously rather than were created 'T is certain some persons wholly void of understanding do affirm that men have found out many of these for their own use and advantage And truly whereas Nature does plentifully supply us with all manner of riches we may grant that in reference to things which are terrene and corruptible this Opinion wants not something of reason But are then things immortal and immutable the Inventions of men also For of these and of all other things of this nature which are removed from our senses and can be comprehended by the mind only not man a Creature made of matter but the intelligible and Eternal Essence of God is the Framer Besides the Course and Order of that Constitution is the work of providence also namely that the day is bright being enlightened by the Sun that the night succeeds the setting of the Sun and that when it has succeeded it it is not left wholly void of Light by reason of the Quire of the Stars But what shall we say concerning the Moon which when at the greatest distance from the Sun being in a direct opposition to him is at the Full but is lessened as often as 't is in a Conjunction with the Sun do not these things manifestly declare the knowledge of God and his sagacious wisedom Farther the usefull and seasonable warmth of the Solar Rayes whereby the Fruits are brought to maturity the Blasts of the winds which are of great use in making the year fruitfull and healthy the refreshment of showers and the admirable Harmony of all these according to which they are all managed in a due and well-ordered manner lastly that perpetual Order of the Planets which at fit and stated times make their Returns to the same point is not the Command of God hereby manifested and likewise the perfect and entire dutifullness of the Stars which pay an Obedience to the Divine Law Moreover the Tops of Mountains and the hollow depths of Valleys and the smooth Levels of far-spreading Fields do these seem to exist without the providence of God The prospect whereof is not only gratefull but the use also is delightfull and pleasant The Spaces likewise and Breaks of the Waters and the Earth which are of use partly for tillage and partly for conveyance of those things we stand in need of from forreign Regions do they not most clearly demonstrate the accurate and exact care of God For the Mountains contain water within their Bowels which when the Plain has received and by the moysture thereof has sufficiently refresht the ground it pours forth the residue of it into the Sea and the Sea transmits it to the Ocean And dare we yet affirm that all these things come to pass fortâ—itously and by accident When as notwithstanding we are in no wise able to declare with what shape or Form Chance is endued a thing which has no subsistence either in the understanding or sense but is only the empty sound of a name without the thing which makes a noyse about our Ears CHAP. VII That in things which we can't understand we ought to glorifie the Creator's Wisdom nor must we suppose Chance or any thing else save God to be the cause of them FOr Chance 't is most certain is a Term invented by men whose thoughts are rash and inconsiderate and who cannot understand the cause it self but by reason of their weakness of apprehension suppose that all these things whereof they are unable to give a reason have been framed and ordered without any thing of reason There are indeed some things endued with an admirable nature the certain and evident knowledge of the Truth whereof lies deep of which sort is the Nature of Warm Waters For no person can readily assign the reason of so great a fire And 't is strange that that fire though encompassed round with cold water nevertheless should not loose its Native Heat And these things are found to be very rare and few in number thorowout the whole world for this reason as I perswade my self that men might easily know the power of Divine providence which has ordered two most contrary Natures Heat namely and Cold to spring from one and the same Root Indeed the things are many and almost innumerable which God hath bestowed on men in order to their comfort and delight but the fruit of the Olive-tree and of the Vine are chiefly to be accounted such Of which two this has a power of recreating and exhilerating the mind But the other is fit not only for delight but of use in order to the curing of Bodies The perpetual and everlasting course of Rivers deserves
likewise the highest admiration which by their flowing night and day give a representation of an eternal and never-ceasing life Also the continual vicissitude of night and day is in the same manner admirable CHAP. VIII That God does plentifully supply men with those things that are usefull but with such as are for delight He furnishes them in an indifferent manner only bestowing both sorts so as may be agreeable to their profit and advantage ALL These words have been spoken by Us in confirmation of this Truth that nothing has been done without reason or without understanding but that Reason it self and also Providence are the Works of God Who has likewise produced the several kinds of Gold Silver Brass and of the other Metals in a manner and measure that is fit and agreeable For with those things the use whereof was like to be manifold and various men are by his order plentifully furnished but such things as are of use for the delight of the world and for Luxury only them he hath bestowed both liberally and also sparingly observing a Mean between a parcimony and a profuseness For if the same plenty of those things which were made for ornament had been granted the Searchers after Mettals by reason of their overmuch avarice would have despised those Mettals that are of use for Husbandry and Building as well of Houses as Ships Iron namely and Brass and would have neglected the gathering of them together but would have made it their whole business to provide such things as serve for delight and a vain and fruitless superfluity of Riches Wherefore there is they say more of Difficulty and Labour in finding Gold and Silver than in finding all other Mettals whatever for this reason namely that the soreness of the Labour may be opposed to the vehemency of the desire How many other works of Divine Providence may besides be reckoned up whereby in all those things which it has plentifully conferred on us it does plainly incite the Life of men to Modesty and the other Virtues and draws them off from unseasonable and importunate desires To find out the reason of all which things is a greater Work than can be performed by man For how can the understanding of a corruptible and infirm Creature arrive at the accuracy of truth How can it apprehend the pure and sincere Will of God from the beginning CHAP. IX Concerning the Philosophers who because they desired to know all things erred as to their Opinions and some of them were exposed to dangers Also concerning the Opinions of Plato WHerefore we ought to attempt those things that are possible and which exceed not the capacity of Our Nature For the perswasiveness of such matters as are found in Dialogues and Disputations does usually draw away most of us from the truth of things And this befell many of the Philosophers whilst they exercise their wits in discourses and in finding out the Nature of things For as often as the Greatness of things transcends their enquiry they involve the Truth by various methods of arguing Whence it happens that their Sentiments are contrary and that they oppose one anothers Opinions and this they do when they would pretend to be wise From whence have been occasioned Commotions of the people and severe Sentences of Princes against them whilst they think that the usages of their Ancestours are subverted by them And their own ruine has very frequently been the consequence hereof For Socrates proud of his knowledge in disputing when he would undertake to render Reasons that were weaker more strong and would frequently make Sport in contradicting was killed by the envy of those of his own Tribe and of his fellow-citizens Moreover Pythagoras who pretended highly to the exercise of Temperance and Silence was taken in a Lye For he declared to the Italians that those things long before predicted by the Prophets which he had heard whilst he was a Traveller in Aegypt were revealed by God to him as 't were in particular Lastly Plato the mildest and sweetest tempered person of them all and the first man that drew off mens minds from the senses to things intelligible and such as always continue in the same state accustoming men to look upwards and instructing them to raise their eyes to things sublime in the first place taught that God was above every Essence wherein he did well To Him he subjoyned a Second and in number distinguished the two Essences although the perfection of them Both be one and notwithstanding the Essence of the Second God proceeds from the First For He is the Framer and Governour of the Universe and therefore transcends all things But He who is the Second from Him ministring to His Commands ‖ ascribes the Constitution of all things to Him as to the Cause Therefore according to the most accurate way of Philosophizing there will be but One who takes the Care of all things and consults their Good God The Logos namely who has beautified all things Which Logos Himself being truly God is also the Son of God For what other Name shall any one impose upon Him besides the appellation of a Son who at the same time shall not commit a sin of the deepest dye For He who is the Father of all is deservedly esteemed the Father of His own Word also Thus far Plato's Sentiments were right But in those things which follow He is found to have wandred far from the Truth whilst he both introduces a multitude of Gods and also ascribes different Forms to each of them Which was the occasion of a greater mistake amongst unthinking men who do not consider the Providence of the most High God but pay a veneration to Images framed by themselves made according to the likeness of men and some other Creatures And thus it hapned that that excellent Wit and that Learning worthy of the highest Commendation being mixt with some such errours as these had in it less of purity and perfection The same person seems to Me to reprove Himself and to correct that discourse whilst he attests in express words that the Rational Soul is the Spirit of God For He divides all things into two sorts intelligible namely and sensible the Former sort is simple and uncompounded the Latter consists of a Frame of Body And that is apprehended by the understanding but this is perceived by Opinion with sense Therefore that which partakes of the Divine Spirit in regard 't is unmixt and immaterial is also eternal and has for its allotment an endless life But that which is sensible because 't is dissolved the same way whereby it was at first framed has no portion in an endless life But the Doctrine which he delivers in the following words is highly admirable that those who have lived well the Souls namely of holy and good men after their departure out of the
Daemons which heretofore prey'd upon the whole Body of mankind and by the motion and impulse of images shewed many Impostures and delusions amongst men by an invisible and potent hand being as 't were fierce and raging wild-beasts from the Flock of men What other person besides Our Saviour by an invocation of Himself and by the purest prayers in His Name put up to the Supream God hath given a power of driving away the Remains of evil Spirits from among men to those who with purity and sincerity would follow that Rule of Living and discipline delivered by Him What other person save onely our Saviour hath taught his followers to offer unbloudy and rational sacrifices which are performed by prayers and a mysterious naming of God On which account Altars have been erected thorowout the whole world and Churches Consecrated and Divine Ministrations of intellectual and rational sacrifices are offered up by all Nations to the Only God the Supream King Who by a secret and invisible power hath caused those sacrifices which were usually performed by Bloud and Gore smoak and fire as likewise those cruel and furious slaughters of men and humane Victims to be abolished and wholly extinguished In so much that this thing is attested even by the very Histories of the Heathens themselves For all those sacrifices of men in all places of the Earth were not abolished till after the publication of Our Saviour's Divine Doctrine namely about the Times of the Emperour Hadrim Whereas therefore so many cogent arguments and evident demonstrations do give confirmation to Our Saviour's Might and Power after His death who is so iron-minded as not together with others to give evidence to the Truth and not to acknowledge His life to be divine For great Atchievements are the performances of the Living not of the dead and those things which we see do furnish us with a knowledge of things hidden Not long since indeed yesterday as 't were a Race of men who fought against God disturbed the Life of men turned all things upside down and were possest of great power and strength But when they were departed from among men thenceforward they lay upon the earth more contemptible than dung without breath without motion without voice Nor is there now any account or any mention made of them For this is the allotment of the dead And He that is no longer is no Body But what can He do who is no Body But on the contrary He who acts and works and who is more powerfull than those that are alive how can He be supposed not to be And although He be invisible to eyes of flesh nevertheless the faculty of judging consists not in sense nor do we by the senses of the Body perceive the reasons and Rules of Arts or Speculations of Sciences Neither did ever any with His eyes see the mind that is in men much less the strength and power of God but things of this nature are wont to be known and perceived by the works themselves Wherefore in our Saviour also 't is fit we should inspect and discern His invisible Power and Strength from His Works namely whether those many illustrious Acts which even till this present time are done by Him must be acknowledged the performances of a person living or whether 't is to be said that they are the works of One who is not or rather whether this question be not altogether foolish and incoherent For how can any one with reason affirm Him to be who is not In regard 't is manifest by the consent and suffrages of all that that which is not neither has any strength nor can it act or operate For this is the Nature of the Living but the Nature of the dead is contrary BUT 't is here seasonable that we should inspect the Performances of our Saviour in this our age and should contemplate the living works of the living God For how should such Glorious Atchievements as these not be the living Works of a living person and of One who truly lives the Life of God But do You enquire what those are Hear them Not long since some persons who had proclaimed war against God with great obstinacy and no less Power and Military Force ruined and dug up from their very foundations the Edifices of his Oratories and resolved upon rendring His Churches wholly invisible and with all imaginable Engines and Stratagems fought against Him who is not to be seen with eyes casting and throwing aginst Him the darts of impious Expressions But the invisible God was avenged on them in an invisible manner Immediately therefore by one only Nod of the Deity they became extinct those persons I mean who a little before lived delicious and pleasant lives and were thrice-happy who were celebrated amongst all men as equal with the Gods who during many periods of years had Governed the Empire gloriously and happily as long namely as there was peace and friendship between them and Him whom they afterwards opposed But when they changed their minds and were so audacious as to engage in an actuall war with God and set their Gods in array against Ours as their Leaders and Defenders immediately in one moment of time and by the Beck and Power of that God whom they opposed they all underwent the deserved punishments of their audacious attempts In so much that giving ground to Him with whom they were engaged in war and turning their Backs upon Him they acknowledged His divinity as others had done and hastned to grant and permit the clean contrary to those things which a little before they had attempted But our Saviour forthwith erected Victorious Trophies in all parts of the Earth and did again adorn the whole world afresh with holy Temples and Consecrated Oratories and in every City and Villâ—ge in all Countries and in the desart places of the Barbarians He dedicated Churches and Temples to one God the supream King and Lord of all Hence also 't is that these consecrated places are vouchsafed the name of the Lord and take their appellation not from men but from the supream Lord Himself For from Him they have the name of Churches Let Him therefore that has a mind to it come forth and inform us who after so great a Ruine and Devastation hath raised the sacred Houses from their foundations to so vast an height Who hath bestowed a Resurrection upon those Structures wholly despair'd of as to their being rebuilt and has vouchsafed them a Re-edification whereby they are become far more splendid and stately than they had been before and which is most to be admired hath not new-built them after the death of those Enemies of God but whilst those very persons were yet alive who had demolished them in so much that they themselves with their own mouthes and by their own Letters recanted
Bacurius Zosimus says he was born in that Armenia which borders on Iberia and that he was a man without all malice or deceit very expert in Military affairs But Rufinus book 1. chap. 10. and book 2. chap. 33. Eccles. Hist. affirms he was a Prince of the Iberi that he was a person of great fidelity very studious of Religion and Truth first made a Captain within the limits of Palestine afterwards Comes of the Domesticks and lastly that he did Theodosius the Emperour great service in his war with Eugenius Vales. See Valesius's notes on Amm. Marcell pag. 430 c. c At this place Socrates mistook Rufinus's meaning For Rufinus says that Bacurius was a Captain Palestini limitis of the Palestinian limit when he told him these things But Socrates seems to have read in Rufinus Palestini militis ducem that Bacurius was a Captain of the Palestinian milice Vales. d Here also Socrates is out For Bacurius served not Theodosius in the war against Maximus but in that against Eugenius as Rufinus attests book 2. chap. 33. Eccles. Hist. and Zosimus book 4. Vales. * See Eusebius Eccles Hist. book 7. chap. 31. a It is most apparent that the Manichaeans adored the Sun Libanius relates the same concerning them in book 4. Epist. 140. wherein he commends the Manichaeans that were in Palestine but suppresses their name to Priscianus the President of Palestine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. Those men that worship the Sun without bloud and honour God with the second appellation who chastize their belly and account the day of their death to be gain are found to be in many places but are every where few in number They injure no man but are molested by some I doubt not but by these words Libanius means the Manichaeans for they cannot be agreeably attributed to any other persons besides them But he designedly omitted the mention of their name because the name of the Manichaeans was odious Concerning the feigned fasts of the Manichaeans see Cyrill in his sixth Cateches Vales. * That is he had only the form or figure of a man was imaginatily not really such b The reading here must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Archelaus's Dialogue or disputation which appears from the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we read This Archelaus Bishop of Mesopotamia wrote the dispute which he maintained against Manichaeus iâ— Syriack which being afterwards translated into Greek was in the possession of many persons as Jerome attests in his book de scriptor Ecclesiast Cyrill of Jerusalem has mentioned this dispute in his sixth Catechism A fragment of this work is in my hands wherein is contained the History of the impious and perfidious Manichaeus But his disputation with Archelaus the Bishop which was annexed to the close of this History is wanting In the room whereof is added Archelaus's Epistle to Diodorus the Presbyter I am beholding to the eminent Emericus Bigotius for this monument as also for many others Vales. Valesius has published this disputation of Archelaus's in Latine at the close of his Annotations upon Sozomen pag. 197 c. c In the Allat M. S. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprang up which is better than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprang up before After the same manner Socrates expâ—esses himself in the beginning of this chapter 'T is a metaphor taken from Cockle which is wont to grow up with the Corn. Vales. a I follow this reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if his ordination c. For Eusebius's party found fault with the ordination of Athanasius upon two accounts both because Athanasius was unworthy of that honour and also because his ordination had been performed by persons unfitting See Philostorgius Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the â—aith of Homoouâ—ios i. e. those words in the Creeâ— wherein it â—s asserted that Christ is of the same essence or substance with the father b Socrates borrowed these words out of Athanasius's second Apology against the Arians where Athanasius gives an account how Eusebius secretly joyned with the Melitians in a conspiracie against him these are his very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words of Athanasius Sozomen makes use of in his second book chap. 18. Vales. c It is hard to assign a reason why Socrates should joyn Montanus with Sabellius For Montanus himself made no innovations in the doctrine of the Trinity but followed the faith of the Catholick Church as Epiphâ—niuâ— attests in Haresâ— Montaâ—ist and Theodoret book 3. Hâ—ret Fabul Yet some of his disciples took away the difference of the persons as Sabellius did which Theodoret attests at the place now cited in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But some of them have denyed the three persons of the Godhead in like manner as Sabellius did saying that the father Son and holy Ghost are one and the same person And hence it is that in the Synodicall Epistle of the Arian Bishops at Scrdica Montanus is joyned to Sabellius Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Learned Reader will find these terms incomparably well explained by Dionysius Petavius in his Dogm Theolog. Tom. 2. De Trinit book 4. chap. 8. Sect. 10 c. pag. 380. Edit Paris 1644. a It is strange to see how notoriously translatours have been mistaken in the version of this place they perceived not that the last word was to be expâ—nged as being superfluous For whenas at first there had been a remarke set in the margin that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wrote it should be otherwise written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he said afterwards this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he said crept out of the Margin into the Text. Vales. b Whether Cyrus Bishop of Beraea did accuse Eustathius as being a favourer of Sabellius's opinion as Georgius of Laodicea relates I know not But what Georgius writes to wit that Cyrus himself was afterwards deposed because he favoured Sabellius's Heresie i. e. because he defended the doctrine of Consubstantiality for so these words are to be understood is very true For Athanasius confirms this in his Epistle ad Solitar Where he reckonâ— up in order all the Bishops thrust out by the Arians during Constantines reign And in the first place he names Eustathius Bishop of Antioch then Eutropius of Adrianople Afterwards Euphration of the Balanâ—i the two Cymatius's Asclepâ— of Gaza Cyrus of Beraeâ— and others who were banished by the Emperours Edict and others put into their places Vales. c The meaning of this place is this The Emperour by his Letters written to Antioch and Eusebius by his refusing the Bishoprick of Antioch appeased that tumult Therefore these words appeased the tumult and sedition must in common belong to both the preceding clauses Vales. d What Socrates here says concerning the vacancy of the See of Antioch eight years after Eustathlus was deposed is false For immediately after Eustathius was ejected when Eusebius
of Cesarea had refused that See Paulinus Bishop of Tyre was translated to that See in the year of Christ 329 as I before noted in the tenth book of Eusebius's Ecclesiastick History chap. 1. note a. Afterwards Euphronius succeeded Paulinus or as some will have it Eualius After whom Flaccillus was advanced to the See of Antioch who as Athanasius attests in his second Apology against the Arians was at the Synod of Tyre Vales. e Sozomen says the same and Theodorus Mopsuestenus apud Nicaetam in Thesauro Orthodox fidei Which is also confirmed by Georgius of Laodicea in his encomium of Eusebius Emisenus Socrates quotes his words in book 2. chap. 9. Eccles. Hist. But Theodoret book 1. chap. 22. Eccles. Hist. puts Eualius between Eustathius and Euphronius and says that he presided but a very short time Philostorgius agrees with Theodoret. Vales. a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he was falsely accused not without reason S r Henry Savill and Christophorson read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover that he was falsely accused without the least of reason This story concerning the Arian Presbyter whom Constantia Augusta recommended to her brother Constantine Socrates borrowed out of Rufinus book 1. chap. 11. Eccles. Hist. But I suspect the truth of it for these reasons First because Athanasius who does usually detect all the frauds of the Arians has no where made mention of it Secondly in regard the name of this Presbyter is suppressed for if this Presbyter were in so great favour and authority with Constantine that as Rufinus relates in the book and chapter now cited when the Emperour died he should leave his Will which he had written in the hands of this Presbyter doubtless he was worthy to have had his name mentioned But in my judgment Rufinus's authority is but small for he wrote his History very carelesly not from the Records of affaires transacted but from fabulous stories and relations grounded barely on report * Repentance Matth. 28. 19. a After these words there was wanting this whole clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we do not thus believe these things and if we do not truly admit of the Father the Son and the holy Ghost which we have made up from the authority of the Allatian M. S. and from Sozomen book 2. chap. 27. Vales. b In the Kings M. S. and in Epiphanius Scholasticus this place is pointed otherwise thus to our mother the Church to wit all questions c. which distinction displeases me not Vales. a After these words the Florentine M. S. adds these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 part of the Emperours Letter Which are altogether necessary that the Reader may understand that not the Emperours whole Epistle but part of it only is here inserted Athanasius in his second Apology against the Arians out of whom Socrates took these passages producing this Epistle of Constantines sets these very words before it and adds that this Epistle was brought to Alexandria by Syncletius and Gaudentius Officers belonging to the Imperial Palace But that which Socrates affirms to wit that Arius came to Alexandria is not mentioned by Athanasius nor doe I think it is true Vales. b After these words from the Florentine Sfortian and Allatian M. SS we have added this whole period 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he laboured to reduce them all to a perfect union which was wanting in the common Editions Sozomen has almost the same words in his second book at the close of chap. 22 but he has changed their order Vales. c We find these mens names in that catalogue of the Melitian Bishops which Alexander procured from Melitius This Ision was Bishop in Athribis Eudaemon in Tanis and Callinicus in Pelusium See Athanasius's second Apologetick Vales. d Athanasius in his Apologetick calls this man Apis not Alypius But names not the place wherein Constantine took cognizance of this matter Yet Socrates affirms it was at Nicomedia Further Baronius relates that these affaires were transacted in the year of Christ 329. But I would rather choose to place them on the year following For these things hapned after Eustathius's deposition when Eusebius and Theognius returned from their Exile had procured a great authority and interest with Constantine But what the same Baronius says to wit that Constantines Letter concerning Arius's readmission into the Church was written to Athanasius in the year of Christ 327 is a palpable mistake and he dissents from Athanasius whom notwithstanding he professes to follow in all things For Athanasius relates that soon after Constantines Letter and Arius's repulse the Melitians accused him of these crimes before the Emperour Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words Valesius has thus rendred conspirans adversus Principem conspiring against the Emperour e This passage of Socrates is very much enlightned by Athanasius in his second Apologetick against the Arians Whose words because they are misunderstood by his translatour I will here set down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Mareotes is a region of Alexandria In that region there never was a Bishop or Deputy Bishop But the Churches of that whole region are subject to the Bishop of Alexandria Each of the Presbyters hath peculiar Villages which are very great sometimes ten in number or more From these words it appears that every Village of Mareotes had not its particular Presbyter but that one Presbyter governed ten Villages and sometimes more That Village wherein Ischyras was in regard it was the least of all undoubtedly had neither its peculiar Church nor Presbyter To that Epistle which all the Presbyters and Deacons of Mareotes wrote to the Synod of Tyre which Letter is recorded by Athanasius in the book now cited there subscribed fourteen Presbyters and fifteen Deacons Vales. f This Arsenius was a Bishop of the Melitians in the City Hypselis which is in Thebaïs In his Epistle which he wrote to Athanasius he assumes to himself this title of honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. To Athanasius the blessed Pope Arsenius Bishop of the City Hypselis one of those sometimes under Melitius But in the catalogue of Bishops of the Melitian faction which Melitius delivered to Alexander no Arsenius can be found Vales. g Socrates took this out of Athanasius in his second Apologetick against the Arians his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Constantine wrote to Antioch to Dalmatius the Censor ordering him to hear the cause concerning the murder The Censor therefore sent to me to prepare for my defence Socrates thought that this Dalmatius was the son of Constantines brother he that some years after was made Caesar by Constantine But that is a great mistake For Dalmatius the Censor was Constantines brother and the Father of Dalmatius the Caesar. The Authour of the Alexandrian Chronicle confirms this who writes thus concerning Constantine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. and he created Dalmatius the son of his brother Dalmatius the Censor
at chap. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where see what we have remarked at note d. For Christophorson in no wise understood these words Vales. * Or Be perswaded by those things written by the Synod †Or Grace a This opinion of Constantine concerning the authority of the determinations of Synods is to be taken notice of There is another place like to this in a Letter of the same Constantine to the Bishops after the Council of Orleance Dico enim ut se veritas habet c. For I speak as the truth is The judgment or determination of the Bishops or Priests ought so to be esteemed as if the Lord himself sate and judged For they may not think any other thing or judge any other thing but what they are taught by the Instruction of Christ. Vales. b From this place it may plainly be gathered that this Letter of Constantine's was written to the Bishops who had not been present at the Synod Indeed the Letter is inscribed To the Churches But by the name of the Churches the Prelates are to be meant For The Church consists in the Prelates as Honorius says in the Appendix to the Theodosian Code Vales. c This is an Expression peculiar to the Christians who when they spoke to any one of their Brethren either by word of mouth or Letter were wont to say Your charity or Your Love Nothing occurs more frequently in the Epistles of the holy Fathers so that we need not heap together instances So Athanasius expresses himself in his Epistle concerning the Decrees of the Nicene Synod a passage whereof we have quoted a little before But Christophorson renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispensation nor did he understand the meaning of this place Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by your actions I doubt not but it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our as the reading is in Socrates Theodoret Gelasius and Nicephorus 'T is certain Constantine in his Letters is went to boast that the Divine Majesty by his Labour had destroyed the Tyrants who persecuted the Church and had freed the whole world from the superstitious worship of Damons Vales. * Or Actions e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson understood not this place as 't is apparent from his Version For he renders it thus Edictum quod idem pondus habebat autoritatem cum hâc Epistolâ Imperator in singulas misit Provincias An Edict which had the same weight and authority with this Letter the Emperour sent into each Province But Eusebius mentions no Edict but only a Letter sent to the Bishops Christophorson thought that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified an Edict which was a great mistake For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing else but a Transcript of a Letter which Graecians do likewise term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we in the vulgar Idiome call it Copiam a Copy Eusebius says therefore that Constantine sent a Copy of this Letter into all the Provinces or which is the same thing that he sent this Letter written from the same Copy to all the Provinces Further the Reader is to be advertised that the Title of this chapter was put in a wrong place in regard it belongs to the conclusion of the foregoing Letter as any one may see This Title therefore must be placed above before these words Since therefore these things c. as 't is in the Fuketian Copy And there we have set it Vales. * Or Concerning Concord a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Translatours understood not this expression For Portesius renders it thus ex composito verba fecit ad Episcopos Christophorson in this manner Scrmonem apud Episcopos de rebus ordine dispensandis instituit But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports no more than Valedixit he had farewell or took his leave of Menander or rather Alexander Rhetor in the chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 624 writes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by the Sophists termed an Oration wherein the Scholastici when the course of their studies was compleated departing from Athens and about to return into their own Country attested their grief in reference to their going away or when any one going from home resolved upon a journey to Athens The same Authour in his chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gives us the method of such Orations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that bids farwell pretends himself grieved on account of his departure Moreover throughout the whole chapter he every where uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for valedicere to bid farwell And he says that this sort of Oration was first invented by Homer in whom Ulysses bids farwell to the Phaeaces But Natalis Comes who translated Menander Rhetor into Latine renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjunctivam Orationem an adjunctive Speech and translates those words I have cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. adjungens c. adjoyning c. Than which nothing can be more foolish But with Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is valedicere to bid farwell Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Eusebius uses it in the end of this chapter and in the First Book chap. 21. where he speaks concerning the death of Constantius Chlorus There is an Oration of this sort extant made by Gregory Nazianzene in the convention of the 150 Bishops which Oration has this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in this Oration Gregorius bids sa well to the Constantinopolitane Church Suidas therefore is right in saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as to what the same Suidas adds that Origen was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that he is much out for Origen was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epiphanius attests not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Raise or advance b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It would be better were it made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some words seem to be wanting here Indeed these Books are imperfect in many places as we have already noted diverse times Now this place may not unfitly be made good thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which persons we must take the greatest care and ought to do all things in regard c. For these words are spoken concerning the Pagans of whom Constantine had made mention just before when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those who are ready to blaspheme the Divine Law Constantine says therefore to the Bishops that their chiefest care ought to be least by their dissentions the Pagans should be provoked to contemn and deride the Christian Religion For that it behoves us to take the greatest care imaginable of them and to do all things whereby they might be recalled to the true faith and salvation But that they might easily be saved and come to the knowledge of the truth if our matters might seem blessed and admirable to them Wherefore that every one
was imposed also upon those who in dignity preceded the Presidents as likewise on them that had obtained the highest pitch of honour and the power of the Praetorian Praefecture For either if they were Christians he gave them permission that they should perform what was correspondent to their Appellation or else if they were otherwise affected he ordered them not to worship Idols CHAP. XLV Concerning the Laws forbidding Sacrifices and ordering the Churches to be built SOon after two Laws were issued out at one and the same time The one whereof forbad the detestable Sacrifices to Idols heretofore usually performed in every City and Country so that no person in future should dare either to erect the Statues of the Gods or to attempt divinations and other such vain Arts nor in any wise to Sacrifice The other Law ordered the structures of the Oratories to be raised to a vast height and the Churches of God to be enlarged both in length and breadth as if all mankind I had almost said were about to unite themselves to God and as if the madness of Polytheïsm had been wholly destroyed The Emperour 's own Piety towards God moved him to entertain such Sentiments as these and thus to write to the Presidents of each Province The Law contained this also that they should not be sparing in the expence of money but that the charges of building the Churches should be defrayed out of the Imperial Treasures Moreover he wrote Letters of this sort to the Prelates of Churches in all places and such a one he vouchsafed to write to me also which was the first Letter he sent to me by name CHAP. XLVI Constantine's Letter to Eusebius and the rest of the Bishops concerning the building of Churches and that the old-ones should be repaired and built larger by the assistance of the Presidents VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To Eusebius WE really believe and are absolutely perswaded Dearest Brother that in regard an impious presumption and a Tyrannick Violence hath Persecuted the Servants of Our Saviour even to this present time the Edifices of all Churches have either by neglect gone to ruine or through fear of the imminent iniquity of the Times have been less worthily adorned But now since Liberty is restored and that Serpent by Almighty God's providence and our instrumentall endeavours is forc't out of the Administration of publick affairs we suppose that the Divine power hath been sufficiently manifested to all men and that those who either through fear or unbelief have fallen into any sins having now acknowledged Him that truly is will in future return to the true and right Course of Life Do you therefore remind as well all persons belonging to the Churches over which you preside as also Bishops presiding in other places together with the Presbyters and Deacons whom you know that they use their utmost diligence about the structures of the Churches either about repairing those that are still standing or about enlarging them or in building new ones where ever it shall be found requisite And You your Self and the rest by Your Mediation may aske necessaries for that work both from Our Presidents of the Provinces and also from the Office of the Praetorian Praefecture For they have already been empowered by Letters to be diligently observant about Your Holinesse's Orders God preserve You Beloved Brother The same Letters were sent to the Prelates of Churches throughput every Province And the Presidents of Provinces were ordered to do what was agreeable and consonant hereto So that withall imaginable speed the Precepts of the Law were effectually put in Execution CHAP. XLVII That he wrote against Idolatry BUt the Emperour made a further progress in his Piety towards God and transmitted to the Provincials in each Province an Oration against the errour of Idolatry wherein they had been involved who had Governed the Roman Empire before him In which Oration he exhorted His Subjects with an admirable eloquence to acknowledge the supream God and openly to assume to themselves his Son Christ to be their Saviour Moreover I judged it necessary to translate this Letter also written with his own hand out of the Latine Tongue into Greek and insert it in to this present work that we may seem to hear the Emperour himself crying out in the hearing of all men after this manner CHAP. XLVIII Constantine's Edict to the Provinces concerning the Errour of Polytheism The preface concerning Virtue and Vice VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To the Provincials of the East ALL things what ever that are contained in the most Authentick Laws of Nature do give all men sufficient notices of a divine providence over and Inspection into the administration of all matters Nor is there any doubt to those whose minds are by the right way of knowledge directed to that end but an accurate comprehension of a sound mind and of the very sight it self by one and the same impulse of true Virtue may lead to the knowledge of God Wherefore no considerate person can ever be disturbed when he perceives most men following Courses of Life contrary the one to the other For the Beauty of Virtue would be unusefull and lye concealed unless improbity should on the other hand set forth a perverse and depraved way of living Therefore a Crown is proposed to Virtue but the Most high God presides in the Judgment and punishment of Improbity But I will attempt with all possible perspicuity to discourse to you all concerning those Hopes I have of things future CHAP. XLIX Concerning the Pious Father of Constantine and concerning Diocletian and Maximian the Persecutors I Always look't upon the former Emperours by reason of the Ferity of their dispositions as persons extraneous and forreign My Father was the only man who took in hand works of Lenity and Mansuetude and with an admirable Piety invoaked God the Father in all his Actings But the rest of the Emperours not sound as to their Intellectualls made immanity rather then mildness their Business and this they nourished in a wonderfull manner subverting the true doctrine during their own times Further the fury of their improbity was kindled to such a degree that Civill Wars were raised by them against all as well Divine as Humane affairs when in the greatest repose and tranquillity imaginable CHAP. L. That by reason of Apollo's Oracle who could not give forth Responses because of The just Men a Persecution was raised IT was reported that at that time Apollo gave forth an Oracle out of a certain Den and dark Cavern not by humane voice whereby he declared that The just men upon earth were an hindrance to him that he could not speak the truth and that on this account false Oracles were given out from the Tripods and that for this reason his mournfull
prophetess suffered her long hair to hang down neglected and the Art of Divination being banish't lamented that great Evill amongst men But Let us see what manner of conclusion these things were brought to CHAP. LI. That Constantine when he was a youth heard that the just men were the Christians from him that had written the Edicts concerning the Persecution I Now appeal to Thee Most high God! Thou knowest that being then very young I heard how He who at that time held the chiefest place amongst the Roman Emperours a person wretched truly miserable imposed upon by the errour of his mind with a great deal of curiosity enquired of those that were his Guards who those just men were that lived upon the earth and that one of the Sacrificers about him made answer that they were the Christians The Emperour having devoured this answer like some honey unsheathed the Swords prepared to punish Crimes against an unblamable Sanctity Immediately therefore he wrote Edicts of Bloud with bloudy points of Swords as I may say and ordered his judges to stretch that subtilty implanted on them by nature to an invention of Acuter punishments CHAP. LII How many sorts of Tortures and Punishments were made use of against the Christians THen you might I say you might have beheld with how great a freedom and Licence the venerable worshippers of God daily underwent the severest of Contumelies caused by a continuedness of Cruelty For that modesty which even none of the Enemies ever affected with any injury was made the easie sport and pastime of the contumely of their own enraged Fellow-Citizens What fire what manner of Torments what sort of Tortures was not made use of upon every body and without distinction applied to persons of all ages whatever Doubtless at that time the Earth wept the Heavens within whose circumference all things are contained being defiled with Bloud lamented Also the very light of the day it self was clouded by the sorrow and horrour of that prodigy CHAP. LIII What reception was given to the Christians by the Barbarians BUt why do I mention these things On account hereof the Barbarians do now boast who gave reception to the men of our Country that fled at that time and treated the Captives with all imaginable tenderness and humanity For they allowed them not only safety but permitted them to retain their religious worship with security Therefore the Romans do now bear this perpetuall Brand of Infamy which the Christians at that time driven out of the Roman world and flying to the Barbarians fixt upon them CHAP. LIV. What manner of Revenge overtook them who on account of the Oracle raised a Persecution BUt what need I in many words rehearse those Lamentations and that common mourning of the whole world Those Authours of so horrid an impiety perished afterwards by a most ignominious end and were thrust down into the pits of Acharon to an eternall punishment For having been involved in intestine Wars they left no Remains either of their Name or Stock Which doubtless had never hapned to them had not that impious prophecy of the Oracles of Apollo had a false and depraved force CHAP. LV. Constantine's Glorification of God and his confession in reference to the sign of the Cross and his Prayer for the Churches and people NOw I beseech Thee Most supream God! Be mild and propitious to Thy Easterns Be mercifull to all thy Provincialls worn out by a lasting Calamitie by me Thy servant administer a Remedy And these things I aske of Thee not without Cause O Thou Lord of all Holy God! For by Thy Guidance and Assistance I have undertaken and perfected Salutary Affairs Every where carrying before Me Thy Sign I have lead on my Victorious Army And as often as the publick necessity requires following those very Ensigns of thy Virtue I march out against the Enemy For these reasons I have dedicated my mind to Thee purely tempered with love and fear For I love Thy Name with a sincerity but I have an awfull fear for Thy Power which Thou hast demonstrated by many indications and hast thereby rendred my faith firmer I hasten therefore to put my shoulders may own shoulders I say to the Work that I may re-edifie thy Most holy House which those detestable and most impious wretches have ruined by a wicked overthrow CHAP. LVI How he prayes that all persons may be Christians but forces no body I Desire that thy people may live in Repose and without Tumult or disturbance for the common advantage of the world and all Mortalls May those involved in the Errour of Gentilism with gladness partake of an enjoyment of the same Peace and Quiet with the Believers For this Reparation of mutuall society will be of great efficacy in leading men to the true way Let no person molest another Let every one do that which his soul desireth Yet it behooves those whose Sentiments are true to be firmly perswaded that they only shall live holily and purely whom Thou callest to this that they should acquiesce in Thy holy Laws But let those who withdraw themselves have their Temples of Lies since they desire them We retain the most splendid House of Thy Truth which Thou hast given us according to Nature We wish this likewise to them namely that by a common consent and agreement they also may reap a delight of mind CHAP. LVII He gives Glory to God who by his Son has enlightned those that were in Errour NOr is our Religion new or of a late date but from such time as we believe this beautifull Fabrick of the world to have stood firmly put together Thou hast instituted this Religion with a due observancy of Thy Deity Further Mankind seduced by various Errours hath stumbled But least this Evill should increase and grow stronger Thou by Thy Son hast raised up a pure Light and hast put all men in mind of the worship of Thy Deity CHAP. LVIII Another Glorification of God from his Government of the world THy Works give confirmation to these things Thy Power makes us innocent and faithfull The Sun and Moon have their stated and prescribed Road nor are the Stars moved round the Axis of the whole world in an irregular manner The Vicissitudes of Times recur by a certain Law By Thy word the firm site of the Earth hath been established And the wind makes its motion according to a set time Also the current and carriage of the waters proceeds from the motion of a restless Flux The Sea is contained within fixt and immovable Bounds And what ever is diffused thorow the Earth and Ocean every such thing is framed for certain admirable and great Uses Which unless it were in this manner governed according to the Arbitrement of Thy Will doubtless so great a diversity and