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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	day_n	lord_n	sabbath_n	1,964	5	9.6405	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38749	The history of the church from our Lords incarnation, to the twelth year of the Emperour Maricius Tiberius, or the Year of Christ 594 / as it was written in Greek, by Eusebius Pamphilius ..., Socrates Scholasticus, and Evagrius Scholasticus ... ; made English from that edition of these historians, which Valesius published at Paris in the years 1659, 1668, and 1673 ; also, The life of Constantine in four books, written by Eusibius Pamphilus, with Constantine's Oration to the convention of the saints, and Eusebius's Speech in praise of Constantine, spoken at his tricennalia ; Valesius's annotations on these authors, are done into English, and set at their proper places in the margin, as likewise a translation of his account of their lives and writings ; with two index's, the one, of the principal matters that occur in the text, the other, of those contained in the notes.; Ecclesiastical history. English	Eusebius, of Caesarea, Bishop of Caesarea, ca. 260-ca. 340.; Socrates, Scholasticus, ca. 379-ca. 440. Ecclesiastical history. English.; Evagrius, Scholasticus, b. 536? Ecclesiastical history. English.; Eusebius, of Caesarea, Bishop of Caesarea, ca. 260-ca. 340. Life of Constantine. English.	1683 (1683)	Wing E3423; ESTC R6591	2,940,401	764

the Typicon of S t Saba and by Balsamon in his Collection of Canons To whom add Isidorus and Beda in the Book de Divinis Officiis where they treat concerning Sunday Stephanus Gobarus writes the same in his 29 th Chapter To this custom it is perhaps to be referred that the Greeks most commonly reckon the days of the week not to the Sunday which precedes but to that which follows For after the Sunday of the Prodigal Son which is the ninth Sunday before Easter those dayes which followed immediately namely the second third and fourth Feria and so on were by the Greeks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the following Sunday which was termed Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this week was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Meursius's Glossary in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But after the Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Feria which followed next was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the other days of that whole week unto the following Sunday which was called by the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same may be observed in the other Sundays untill Easter-day For after the Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Feria was termed the second Feria of the Holy Fasts and the whole week was called so untill the following Sunday which had the same name Lastly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great week or Passion-week which we call the Holy Week is reckoned to the following Sunday namely Easter Day as it appears from the Typicon of Saint Sa●● Chap. 31. Cyrillus also in his 〈◊〉 Sermons always begins the week of Easter which we now term The Holy Week from the second Feria and closes it with the following Sunday namely Easter-Day Nor does Theophilus do otherwise in his ●asch●l Epistles Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the most ancient name of Sunday whor●by it was ●alled even from the Apostles times 'T is certain in the Revelation of Saint John mention is made of the Lord's day See Chap. 1. verse 10. But what Ense●ius says here and in the Life of Constantine namely that Sunday was consecrated and set apart for prayers and Ecclesiastick assemblies this in my judgment was instituted something later For the first Christians who had embraced the faith immediately after our Lords Ascent met every day always applying themselves to prayers and all manner of Offices of Piety as S r Lu●e writes in the Acts of the Apostles But afterwards when the Heathens betook themselves in great numbers to the faith of Christ and the Faithfull could not meet every day it was appointed by the Apostles and their Successours that at least on the Lord's Day the Faithfull should meet together in the Church Concerning which there is an eminent passage in Justin the Martyr's Second Apology about the close of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the day termed Sunday all persons as well those who dwell in the Country as them in the City ●eet together c. He has termed it Sunday not the Lord's Day because he s●oke to the Roman Emperours who were well acquainted with Sunday but knew not the Lord's Day which was an appellation proper to Christians Justin repeats the same thing a little after in the same Apology Hereto likewise Pliny agrees in his Epistle to Trajan 〈◊〉 says he hanc fuisse summ●m vel c●lpa su● vel erroris c. They affirmed that this was the ●otall either of their fault or errour that on a stated day they were want to meet together before it was light and sing an Hymn to Christ a● to God Where by a stated day he means The Lord's Day Therefore from this place of Pliny it may be gathered that the Christians who then lived in Bithynia met together on the Lord's Day only Otherwise Pliny would have said that they were wont to meet on stated days not on a stated day Although this is not so much the Testimony of Pliny himself as the Christians own who con●e●t that before Pliny as he himself atte●●s Besides the Lord's Day Epiphanius in the Epilogue to his Books against Heresies affirms that an Assemblie on the fourth and sixth ●●ri● and 〈◊〉 i● his Constitutions says that a meeting together on the Sabbath Day was instituted by the Apostles But as to what belongs to the Stations of the fourth and sixth Feria we are informed from Tertullian in ●is Book de Jejuni●● that they were meerly arbitrary and at will not determined by any positive Law or Command And although it was the Eastern● usage to meet together on the Sabbath yet 't is manifest from Epiphanius Socrates and others that in most Churches Assemblies were not then held There is an eminent passage of S t Jerom's on the Epist to the Galatians Chap. 4. E● n●inord 〈…〉 gregatio pop●●●●idem minueret in Christo c. And least a disordered ●ongregation of the people might lessen the faith in Christ Word●●●ome days ●re appointed that we might all come together Not that that day where●● we ●●et is ●ore solemn but that on whatever day there is an assembly a greater joy may arise from the ●ight of one another Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He says that the Lord's Day has its name from light not because it was by the Heat●ens termed the day of the S●● but because 't is the day of the Lord that namely whereon the Lord rose and conferred on us Life and Light and because on that day we received the Holy Spirit the Enlightner of our minds See Clemen● Alexandrinus's Strom Book 6. where speaking concerning the Sabbath there occurs a most elegant passage which for brevities ●ake I here omit The Lord's Day therefore is the day of Light both because on that day the Light was first ●reated and also in regard we on that day received the knowledge of the truth by the Holy Spirit who fell upon the Faithfull under the form of ●ire and without division was divided as Clemens words it in the forementioned place Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is not satisfied in his instructing others he himself practises those things which he teacheth according to the command of the Gospel Vales. * Or Keepers l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly Indeed in the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church is understood as 't is apparent from His third Book concerning the Life of Constantine Chap. 50. From whence it must be also here corrected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefest Cities as the reading likewise is in the Fuketian Copy Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the third Book of his Life of Constantine Chap. 50 instead of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made use of Indeed

valiantly with the Hereticks themselves whom they either confuted by dint of arguments and unwritten questions propounded face to face or else disproved their opinions by written Treatises most accurately compiled That Theophilus therefore did together with others engage these Hereticks 't is manifestly apparent from that elaborate piece not unworthy of himself which he wrote against Marcion which book together with those other we have recounted is at this present time extant Further Maximinus the seventh from the Apostles succeeded this person in the Bishoprick of the Antiochian Church CHAP. XXV Concerning Philippus and Modestus MOreover Philippus who as we are informed by the words of Dionysius even now quoted was Bishop of the Church at Gortyna compiled also a most elaborate piece against Marcion So likewise did Irenaeus and Modestus But this person last named did most excellently even better than the other Writers detect the errours and frauds of the man and exposed them to the view of the world Several others also wrote whose Labours are to this day with exquisite care preserved by many of the brethren CHAP. XXVI Concerning Melito and what he has made mention of ALso at that time Melito Bishop of the Church at Sardis and Apollinaris Prelate of the Church at Hierapolis flourished and were eminently famous Each of which persons did severally dedicate an Apology written in defence of our faith to the foresaid Roman Emperour who reigned at that time The Books of each of them which are come to our knowledge are these that follow Two books of Melito's concerning Easter one of his concerning the true way of converse and of the Prophets another concerning the Church and a third concerning the Lords day Moreover one concerning the nature of man and another about the frame and composure of man and one concerning the obedience of the senses and their subjection to faith and moreover one book concerning the soul the body and the mind a book concerning Baptism one of Truth one concerning the Origination and Generation of Christ his book of Prophecy another concerning Hospitality and that entitled The k●y besides one concerning the Devil and of the Revelation of John and another about the incarnatation of God and lastly his Apology to Antoninus Now in his books concerning Easter to wit in the beginning of that work he declares the time when he wrote in these words Servilius Paulus being Proconsul of Asia at that time when Sagaris suffered Martyrdom there arose a great controversie at Laodicea concerning Easter which happened to fall on those days in its due season at which time I wrote these books Clemens Alexandrinus makes mention of this book in his piece concerning Easter which book of Melito's was as he says the occasion of his composing that work Now in that book dedicated to the Emperour he relates what was acted against us Christians in his Reign For now says he that sort of men who are pious and holy are persecuted a thing which was never before done and molested with new Decrees throughout all Asia For most impudent informers who are desirous to possess themselves of other mens goods taking an occasion from the Imperial Edicts doe openly commit robberies and day and night take away the goods of innocent persons And after some words he continues thus Now if all this be done by Your command let it pass for an orderly and due way of proceeding For a just Emperour can never decree or authorize any thing that is unjust and we willingly undergoe the reward of such a death This request onely we humbly make to you that you your self would first take cognizance of them that are sufferers of this vexatious molestation and then determine impartially whether they are worthy of punishment and death or deserve to live in peace and quietness But if this Decree and this new Edict which ought not to have been established against the most barbarous enemies does not proceed from You then we more earnestly beseech You not to be unmindfull of us nor permit us to be any longer infested with these publick Rapines Then after the interposition of some words he adds thus much For this Sect of Philosophy which we profess at first flourisht amongst the Barbarians But when in the Reign of the Great Augustus Your Progenitour it began to be eminent and conspicuous in Your Provinces it brought with it most fortunate and prosperous success to Your Empire For from that time the power of the Roman Empire began to be eminently great and was much augmented Of which Empire You by succession are the most acceptable Inheritour that could be wish't for and shall so continue together with your Son if you will be the defender of that Religion which was nursed up together with Your Empire which took its beginning under the Reign of the Great Augustus and which your Ancestours did together with other Religions both esteem and reverence And this is a most certain evidence that our Religion which flourisht together with your happily begun Empire brought with it publick success and prosperity to wit that from the time of Augustus's Reign no unsuccessfull accident hath intervened but on the contrary such splendour and magnificence hath always artended Your Empire as is agreeable to the desires and prayers of all men Of all the Emperours onely Nero and Domitian induced thereto by the perswasion and advice of some malevolent persons endeavoured to fix a calumny and reproach upon our Religion From whom that false and malicious detraction happened to be conveyed down to succeeding times agreeable to the usage of the rude multitude which irrationally gives credit to such groundless rumours But Your pious Ancestours corrected their ignorance and by frequent Rescripts reproved such as audaciously attempted to be insolent and vexatious towards those of our Religion Amongst whom Your Grandfather Adrian wrote both to Fundanus Proconsul of Asia and also to many other Governours of Provinces and your Father even at that time when You were his Colleague in the Empire wrote to the Cities that they should not raise tumults nor commit any insolencies against us namely to the Larisseans to the Thessalonians the Athenians and to all the Grecians But we most confidently perswade our selves that You who retain the same opinion concerning us that your Ancestours had yea who are enclined to be much more gracious and mild towards us and to entertain wiser and discreeter thoughts concerning us will doe whatsoever we request of you This passage is extant in the fore mentioned Apologie of Melito The same Authour in that book of Extracts and Collections written by him does at the beginning of that work make a Catalogue of those books of the Old Testament that by general consent are acknowledged as Canonical which Catalogue I judged necessary to be here inserted It is word for word thus Melito to Onesimus the brother sendeth greeting Whereas because of your love to and diligence bestowed

to send this Edict to the Common-Council of Asia CHAP. XIII The Rescript of Antoninus to the Common Council of Asia concerning our Religion THe Emperour Caesar Mareus Aurelius Antoninus Augustus Armenicus Pontifex Maximus Tribune of the People XV Consul III. to the Common Councill of Asia sendeth greeting We know indeed that the Gods doe take care this sort of men should not continue undiscovered For it is much more sutable for them to punish such as resuse to pay them Adoration than for you You confirm those whom you molest and disquiet in their opinion which they have embraced whilest you accuse them of impiety And it would please them much more to seem to be accused and put to death for their own God than to live upon which account they are become conquerours and doe willingly lose their lives rather than they will be induced to doe what you command them But concerning the Earthquakes which either have been or yet doe happen it will not be inconvenient to advertise you because you despond and are out of heart when such accidents come to pass to compare your manner of life and behaviour with theirs They at such times put a greater confidence in God but you during the whole time upon which account you seem to us to err through ignorance neglect the Gods and are careless both of all other religious performances and also of the worship of the immortal God And the Christians who adore him you are enraged at and persecute even to death Concerning these men many Governours of Provinces heretofore wrote to our most divine father To whom he returned answer that such men should not be molested unless it appeared they attempted any thing prejudicial to the State of the Roman Empire And many also have given us intimation concerning these men whom we answered pursuant to our Fathers decree If therefore any one shall still persevere to give disturbance to any one of these sort of men because he is a Christian the party accused shall be acquitted although it evidently appears he is a Christian but the accuser shall be obnoxious to punishment This Edict was publisht at Ephesus in the publick assembly of Asia That these things were thus done Melito Bishop of the Church at Sardis who flourisht in the same times does evidently attest by what he has said in his most usefull Apologie which he made to the Emperour Verus for our Religion CHAP. XIV Some memoires of Polycarp the disciple of the Apostles AT this time Anicetus presiding over the Roman Church Irenaeus relates that Polycarp who till now survived came to Rome and discourst Anicetus about a question that arose concerning Easter-day And the same Authour delivers another relation concerning Polycarp in his third book against Heresies which I judged requisite to adjoyn to what has been mentioned concerning him it is thus And Polycarp who was not onely instructed by the Apostles and conversant with many that saw Christ but also was by the Apostles ordained Bishop of the Church of Smyrna in Asia whom we also saw in our younger days for he lived to a great age and being very antient ended his life by a glorious and most renowned Martyrdom This Polycarp I say continually taught what he had learned of the Apostles such points as the Church now teacheth and such onely as are true all the Churches throughout Asia doe attest this and also all those who to this day have been successours to Polycarp who doubtless is a witness much more worthy to be credited and gives a firmer assurance to the truth than either Valentinus or Marcion or any other Authours of corrupt opinions This Polycarp coming to Rome in the times of Anicetus converted many of the foresaid Hereticks to the Church of God declaring that he had received the one and onely truth from the Apostles which was taught by the Church And there are some yet surviving who heard him relate that John the disciple of the Lord going into the Bath at Ephesus to wash himself and seeing Cerinthus in it leapt out having not bathed himself but said let us make hast away least the Bath fall Cerinthus that enemy of the Truth being within it This same Polycarp also when Marcion on a time came into his presence and said to him Take acquaintance of us returned him answer I take notice of thee to be the first begotten of the devill So exceedingly cautious were the Apostles and their disciples not so much as by speech to have any converse with such as were corrupters of the Truth as Paul also said A man that is an heretick after the first and second admonition reject knowing that he that is such is subverted and sinneth being condemned of himself There is extant also of this Polycarp's a most incomparable Epistle written to the Philippians from which those who are desirous to be carefull about their own salvation may learn the character of his Faith and the publication of the Truth Thus far Irenaeus But Polycarp in his said Epistle to the Philippians which is still extant quotes some authorities out of the first Epistle of Peter Moreover Antoninus surnamed Pius having compleated the two and twentieth year of his Reign died and was succeeded by M Aurelius Verus who also was named Antoninus and was his son and his brother Lucius CHAP. XV. How in the Reign of Verus Polycarp together with others suffered Martyrdom in the City of Smyrna AT this time when most sore persecutions were stirred up in Asia Polycarp ended his life by Martyrdom The account of whose death as it is yet extant in writing we judged most requisite to be inserted into this our History It is an Epistle written from the Church over which he presided to the Churches throughout Pontus which sets forth the sufferings of Polycarp in these words The Church of God which is at Smyrna to the Church at Philomelium and to all the congregations of holy Catholick Church every where the mercy peace and love of God the Father and of our Lord Jesus Christ be multiplied we have written unto you brethren both concerning others who suffered Martyrdom and also about the blessed Polycarp who by his own Martyrdom sealed up as it were and put an end to the persecution After these words before their relation concerning Polycarp they give an account of the other Martyrs describing their constancy of mind during their torments For those they say who stood round were astonished when they saw them first lacerated with scourges even as deep as their in-most Veins and Arteries insomuch that the hidden parts of their bodies and their bowels were visible then laid upon the shells of a sort of Sea-fish and on some very sharp heads of darts and Javelins strewed on the ground and undergoing all sorts of punishments and torments and in fine thrown to the wild beasts to be devoured But most especially they relate that

you call it pretending your self ignorant who I am hear me plainly and freely making this profession I am a Christian now if you are desirous to learn the doctrine of Christianity allow me one days space and you shall hear it The Proconsul said perswade the people I have thought good answered Polycarp to give you an account for we are taught to attribute due honour such as is not prejudicial to our profession to Magistrates and powers which are ordained of God but I judge them unworthy of having an account given them of our faith The Proconsul said I have wild beasts to them I will cast thee unless you alter your mind Command them to be brought forth said Polycarp for our minds are not to be altered from better to worse but we account that change good which is from vice to virtuous actions He said again to him since you contemn the wild beasts I will give order that you be consumed by fire unless you change your mind You threaten me replied Polycarp with a fire that burns for an hour and soon after becomes extinct but you are ignorant of that fire of the future judgment and eternal punishment which is reserved for the impious but why doe you make delays Order which you will to be made use of upon me When he had spoken these and many other words he was filled with confidence and joy and his countenance was replenished with a comely gracefullness in so much that he was not onely not overwhelmed with terrour at what was said to him but on the contrary the Proconsul stood astonished and sent the Cryer to make Proclamation thrice in the midst of the Stadium Polycarp professeth himself to be a Christian at which words uttered by the Cryer the whole multitude both of Heathens and Jews who were inhabitants of Smyrna in a most furious rage and with a great noyse cryed out This is the Teacher of Asia The Father of the Christians The destroyer of our Gods who gives command to many men not to sacrifice nor adore the Gods Having said these words they cryed out and requested Philip the Asiarch to let forth a Lyon upon Polycarp But he made answer that that was not lawfull for him to doe because the Amphitheatrical shews or the hunting of the wild beasts were concluded Then they all cryed out with a joynt consent that Polycarp should be burnt alive For it was necessary that the vision which appeared to him upon his pillow should be fulfilled when being at prayer he saw that burning he turned to the brethren that were with him and said Prophetically I must be burnt alive These things therefore were with no less celerity done then they had been spoken the multitude immediately brought together wood and dried branches of trees out of their shops and from the Baths but the Jews especially most readily as it was their usage assisted in this business Now when the pile of wood for the fire was made ready Polycarp having unclothed himself and unloosed his girdle endeavoured also to put off his own shoes a thing which before he never did because every one of the faithfull continually strove who should soonest touch his skin for he was always reverenced for his godly course of life even before he came to be gray-headed presently therefore all the instruments prepared for the fiery pile were applied to and put about him but when they went about to nail him to the stake he said Let me be as I am for he that gives me strength to endure the fire will also grant that I shall continue within the pile unmoved and undisturbed by reason of my pain even without your securing me with nails so they did not make him fast to the stake with nails but onely bound him to it He therefore having put his hands behind him and being bound as it were a select Ram pickt out of a great flock to be offered as an acceptable Holocaust to Almighty God said Thou Father of thy well beloved and blessed Son Jesus Christ through whom we have received the knowledge of thee Thou God of Angels and powers and of the whole Creation and of all the generation of the Just who live in thy presence I bless thee because thou hast vouchsafed to bring me to this day and this hour wherein I may take my portion among the number of the Martyrs and of the cup of Christ in order to the resurrection both of soul and body to eternal life in the incorruption of the Holy Spirit among whom let me I beseech thee be this day accepted in thy sight as it were a sacrifice fat and well pleasing to thee according as thou hast prepared foreshewed and fulfilled thou God of truth who canst not lie wherefore also I praise thee for all these things I bless thee I glorifie thee through the eternal Highpriest Jesus Christ thy well beloved son through whom to thee together with him in the Holy Ghost be glory both now and for ever Amen When with a loud voice he had said Amen and made an end of praying the officers who had the charge about the fire kindled it and when there arose a great flame we who were permitted to see it and who are hitherto preserved alive to relate to others what then happened saw a wonderfull sight For the fire composing it self into the form of an arch or half circle like the fail of a ship swelled with the wind immured within a hollow space the body of the Martyr which being in the middle of it lookt not like burnt flesh but like gold or silver refining in a furnace and forthwith we smelt a most fragrant scent as if it had been the smell of frankincense or of some other of the pretious sweet scented spices In fine therefore when those impious wretches saw the body could not be consumed by the fire they commanded the Confector to approach it and sheath his sword in it which when he had done there issued forth so great a quantity of bloud that it extinguisht the fire and the whole multitude admired in that there was so great a difference shewed between the infidels and the Elect. Of which number this most admirable person was one who was the Apostolical and Prophetical doctour of our age and Bishop of the Catholick Church at Smyrna For every word which proceeded out of his mouth either hath been or shall be fulfilled But the envious and malevolent devil that deadly enemy to the generation of the just understanding the couragiousness of his Martyrdom and his unblameable conversation even from his youth and perceiving that he was now encircled in a Crown of immortality and had most undoubtedly obtained the glorious reward of his victory the devil I say used his utmost diligence that his body should not be born away by us Christians although many of us were desirous to doe it and to have been conversant with his sacred dead body Some

succession was the thirtieth from the Apostles CHAP. XIII Concerning Rhodon and the dissention of the Marcionites which he has made mention of ABout the same time also Rhodon born in Asia who as himself relates had been instructed at Rome by Tatianus whom we mentioned before wrote many books and together with others ingaged against the Heresie of Marcion Which he relates was in his time divided into several opinions He has recorded the Authours of this dissention and with exquisite diligence confuted the lies invented by every one of them Hear therefore what he has written in these words Wherefore also they disagree amongst themselves because they are assertours of an opinion which is ill put together For Apelles one of their gang who boasts of his age and pretends to lead a more abstemous and strict course of life confesses there is but one principle but says the Oracles of the Prophets proceed from an opposite spirit being induced to believe this by the responses of a Virgin possessed with a devil by name Philumena But others of them in like manner as does Marcion himself the Mariner assert there are two Principles of which number are Potitus and Basilicus and these followers of that Wolfe of Pontus being unable to find out the distinction of things which neither could he doe have given themselves over to rashness and have simply and without any thing of demonstration affirmed there are two Principles Others again differing from these and running themselves into worse assertions suppose there are not onely two but also three natures Of which sort Syneros was the ringleader and first founder as the defenders of his doctrine doe say The same Authour writes that he discours't with Apelles he says thus For the old man Apelles having had a conference with us was convinc't that he maintained many things that were false upon which account he said ●aith should in no wise be too severely inquired into but that every one should persist in what he had believed For he asserted that those who hoped in Christ crucified should be saved provided they be found doing of good works He concluded the question concerning God to be to him as we said before the most obscure thing of all For he affirmed there was but one principle as our religion asserts Then having set forth his whole opinion he subjoyns these words But when I said to him whence have you this demonstration or for what reason can you affirm there is but one principle tell us He answered that the prophecies confuted themselves because they uttered nothing that was true For they disagree and are false and opposite to themselves but how there was but one principle he profes't he knew not but was induced onely to think so After this when I conjured him to speak the truth he swore he spoke what was true to wit that he knew not how there could be one unbegotten God but he believed it I laughed and reprehended him because he stiled himself a Doctour and knew not how to make good what he taught But in the same book which he dedicated to Callistion the said Rhodon doth confess that he himself was instructed at Rome by Tatianus Moreover he says Tatianus compiled a book of Questions wherein Tatianus having promised to explain the dark and obscure passages of the sacred Scriptures this Rhodon professes he would set forth the solutions to his Qu●stions There is also extant of this Persons a Comment upon the six days Work of the Creation Indeed this Apelles uttered many impious expressions against the Law of Moses in many books speaking irreligiously of the divine Scriptures and using his utmost diligence to confute and as he thought to overthrow them But thus much concerning these things CHAP. XIV Concerning the False Prophets of the Cataphrygians MOreover that adversary of Gods Church who hates goodness and makes mischief his chiefest delight omitting in no wi●e any ways or methods of Treachery towards men caused new Heresies again to grow up against the Church the followers whereof crawl'd like venemous Serpents all over Asia and Phrygia and boasted that Montanus was the Paraclete and that the two women Priscilla and Maximilla his companions were his prophetesses CHAP. XV. Concerning the Schism of Blastus raised at Rome OThers also sprang up at Rome whom Florinus degraded from being a Presbyter of the Church headed Blastus was in like manner intangled in the same errour Which two persons drew away many from the Church and inticed them to imbrace their opinion each of them severally endeavouring to introduce innovations against the Truth CHAP. XVI What has been committed to memory concerning Montanus and his False Prophets MOreover That power which is the defender of the Truth raised up Apollinaris Bishop of Hierapolis whom we made mention of before and together with him many others who at that time were eloquent and learned men as it were a strong and inexpugnable defence against the said Heresie of the Cataphrygians By which persons we have a copious subject left us for this our History One of the said persons therefore in the preface to his work against the Cataphrygians does in the first place shew that he assaulted them with unwritten arguments For he begins after this manner Having a sufficient while since been enjoyned by thee Beloved Avirci●s Marcellus to write a book against the Heresie of Miltiades till now I have in a manner continued doubtfull and unresolved not that I wanted ability both to confute falsehood and also to give evidence to the truth but I was fearfull and cautious lest to some I should seem by writing to add to or make a further determination about the doctrine of the new covenant of the Gospel to which nothing must be added nor any thing taken away from it by him that resolves to lead a life agreeable to the Gospel it self But being lately at Ancyra a City of Galatia and finding the Church then filled with the noise of this New not as they call it Prophecy but as it shall be demonstrated False Prophecy as well as I was able God assisting me I discourst frequently in the Church many Days both concerning these very things and also about other points proposed by them insomuch that the church did greatly rejoyce and was confirmed in the Truth but the adversaries were at that time confuted and the enemies of God made sorrowfull When therefore the Presbyters of that place requested me to leave some written Record of what had been spoken against those adversaries to the Word of Truth Zoticus Otrenus our fellow Presbyter being then present also I did not indeed doe that but promised that by the assistance of the Lord I would write here and send it quickly and carefully unto them Having said these words and some others after these in the Preface of his book he proceeds and sets forth the Authour of the foresaid Heresie

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

head but have exhibited many glorious evidences of a vigorous and Juvenile Vertue You to whom God who comprehendeth the whole world hath granted the special prerogative of building and renewing this terrestrial Temple for Christ his only begotten and his first born word and for his holy and sacred Spouse You whom one may term either a new Beseleel the Architect of the holy Tabernacle or another Salomon King of a new and far more excellent Jerusalem or a second Zorobabel in regard You have added a far greater splendour to the Temple of God than it had before Also You the Sheep of Christ's sacred flock the Seat and Mansion of good Doctrines the School of modesty and the Reverend and Religious Auditory of piety We who have long since heard by reading the holy Scriptures the Miraculous works of God and the loving kindness of the Lord declared by his wonders towards mankind may now sing Hymns and Psalms to God being instructed to say O God we have heard with our ears our fathers have told us the work which thou didst in their days in the times of old But now having not barely by hearing and reports only perceived the exalted Arm and celestial right hand of our all good and supream God and King but in reality and as we may say with these very eyes seen the truth and verity of those things which were heretofore recorded we may sing a second triumphant Hymn and breake forth into these express words saying Like as we have heard so have we seen in the city of the Lord of hosts in the city of our God But in what City except in this new built and framed by God Which is the Church of the living God the Pillar and ground of the truth Concerning which another divine Oracle speaketh thus Very excellent things are spoken of thee thou city of God In which Church since God the giver of all good by the Grace of his only begotten Son hath convened us let every one here assembled cry out with a loud voice as it were and say I was glad when they said unto me we will go into the house of the Lord. And again Lord I have loved the beauty of thine house and the place where thine honour dwelleth And not only every particular person but let us all together rejoyce and shout forth praises with one spirit and one mind saying Great is the Lord and highly to be praised in the city of our God even upon his holy hill For he is truly great and his house is great lofty and spacious and more beautiful than the sons of men Great is the Lord who only doth marvellous things Great is he who doth magnificent things and such as are past finding out glorious and stupendious of which there is no number Great is he who altereth times and seasons who deposeth and constituteth Kings who raiseth up the poor from the earth and exalteth the beggar from the dunghil He hath thrust down the mighty from their seats and hath exalted the humble from the earth He hath filled the hungry with good things and hath broken in pieces the armes of the proud Not only amongst the Faithful but amongst the Infidels also he hath confirmed the authority of those relations heretofore recorded of him of old 'T is he who worketh miracles 't is he that doth great things 't is he who is Lord of all he who is the framer of the whole world he who is Almighty All-good he that is the one and only God In obedience to whom let us sing a new song to him who only doth wonderful things for his mercy endureth for eve●● Who smote great Kings and slew mighty Kings for his mercy endureth for ever For the Lord remembred us when we were in a low condition and hath redeemed us from our Enemies And let us never cease thus to praise God the Father of all Also him who is the second Author of all good to us who is our Master in instructing us in the knowledge of God the Teacher of true piety the destroyer of the wicked the slayer of Tyrants the reformer of our lives Jesus our Saviour when we were in despair him let us extol having his name always in our mouth For he alone who is the only and Best Son of the Best and greatest Father in complyance with his Father's love to mankind most willingly cloathed himself with our nature who were buried in Corruption and like a careful Physician who for the healths sake of his Patients looks into the wounds lightly stroketh the sores and from other mens calamities attracteth grievances upon himself he himself hath by himself saved us who were not only diseased and oppressed with foul ulcers and wounds already putrified but also lay amongst the dead from the very Jaws of death For there was no other in heaven that had so much power as inoffensively to minister health to so many it was he only therefore who after he had touched our burdensome corruption he alone who after he had endur'd our labours he alone who after he had taken upon himself the punishment of our impieties raised us when we were not only half dead but lay altogether impure and stincking in the Graves and Sepulchers and both in times past and now through his earnest compassion towards us even beyond our hopes and expectations preserveth us and imparteth to us an exuberancy of his Fathers good things T is he who is the Authour of life the Introducer of light our great Physician King Lord and the Anointed of God But even then when all mankind by the wiles of detestable Devils and the operations of spirits hated by God lay buried in an obscure night and thick darkness he only by his appearance with the rayes of his light dissolv'd the manifold chains of our sins like melting wax And now when by reason of his so great love and beneficence towards us the envious Devil Enemy to all that is good and the favourer of evil was in a manner burst with grief and marshalled all his fatal forces against us and when at first having like a mad Dog who with his teeth gnaws the stones that were thrown at him spending the fury he was put into against those that provoked him upon the liveless things thrown at him turn'd his beastly rage upon the stones of the Oratories and upon the sensless piles of the buildings he thought with himself that he had procur'd the utter desolation of the Churches also when afterwards he sent forth terrible hissings and his serpentine expressions one while by the menaces of impious Tyrants at another time by the blasphemous Decrees of profane Presidents and moreover belched forth the virulency of his death and with his venemous and deadly potions poisoned those souls that were captivated by him and had in a manner destroyed them by the pernicious sacrifices of dead Idols when lastly he

Doctrine should penetrate and infect them What man is he that when he hears these words of Saint John In the beginning was the Word will not condemn those that affirm there was a time when the Word was not Or who is he that when he hears these words of the Gospel The only begotten Son and by him all things were made will not abominate these men that say the Son is one of the Creatures But how can he be one of those things that were made by him Or how can he be termed the Only begotten who according to their sentiments of him is reckon'd amongst all the other creatures How can he be made of nothing whenas the Father himself saith My heart hath indited a good matter and Before the morning I have begotten thee in the womb Or how can he be unlike the Father in Essence whenas he is the perfect Image and the brightness of the Father and whenas he himself testifieth He that hath seen me hath seen the Father Now if the Son be the Word and the Wisedom of the Father How can there be a time when he was not For 't is the same absurdity as if they should say there was a time when God was both without his Word and his Wisedom How can he be mutable and subject to change who says concerning himself I am in the Father and the Father in me and I and the Father are one He spake also by the Prophet Behold me for I am the Lord and am not changed And though some one may say that this was spoken in reference to the Father yet it will be more accommodate to understand it now to be spoken in relation to the Word because although he became man yet was he not changed but as the Apostle says Jesus Christ the same yesterday and to day and for ever But what motive could they have to say that he was made for us whenas Paul saith For him are all things and by him are all things But concerning their Blasphemy in affirming that the Son doth not perfectly know the Father it ought not to be wondred at For having once resolved to fight against Christ they despise even the Words of the Lord himself who says As the Father knoweth me even so know I the Father If therefore the Father knoweth the Son only in part it is manifest that the Son also knoweth the Father in part But if it be impious to assert this and if the Father knoweth the Son perfectly it is perspicuous that as the Father knoweth his own Word so doth the Word know his own Father whose Word he is By asserting of these things and explaining the sacred Scriptures we have frequently confuted them but they like Chamaeleons have again been changed pertinaciously contending to appropriate to themselves this that is written When the impious is arrived at the very extreams of wickedness he despiseth There have indeed been many Heresies before these persons which by their too much audaciousness have fallen into imprudence and folly But these men who by all their discourses attempt nothing less than the subversion of the Divinity of the Word have to the utmost of their power made those preceding Heresies to be accounted just in regard they approach neerer to Antichrist Wherefore they are expelled out of the Church and Anathematized We are really troubled at the destruction of these men and the rather because they were heretofore instructed in the Doctrine of the Church but have now renounced it Yet we do not look upon this as so strange a thing For the same thing befell Hymenaeus and Philetus and before them Judas who though he had been our Saviour's Disciple yet was afterwards his betrayer and an Apostate Neither have we continued unadvis'd of these very persons for our Lord hath predicted Take heed that no man deceive you For many shall come in my name saying I am Christ and the time draweth neer and they shall deceive many Go ye not therefore after them And Paul having learned these things from our Saviour wrote thus That in the latter days some shall depart from the sound faith giving heed to seducing spirits and doctrines of devils who detest the truth Since therefore our Lord and Saviour Jesus Christ hath himself commanded this and also by his Apostle hath given us intimation concerning these men we being ear-witnesses of their impiety have deservedly anathematized these men as we said before and openly declar'd them estranged from the Catholick Church and Faith Moreover we have signified thus much to your Piety beloved and dearest Fellow-Ministers that if any of them should have the confidence to come to you you might not entertain them and that you should not be perswaded to believe Eusebius or any one else that shall write to you concerning them For it is our Duty as we are Christians to detest all those that speak or devise any thing against Christ as the Enemies of God and the corrupters of Souls and not to say to such men so much as God speed lest we become partakers of their iniquities as Saint John hath commanded us Salute the Brethren that are with you they that are with us salute you Alexander having Written such Letters as this to all the Bishops in every City the mischief grew worse those to whom the Contents thereof were communicated being hereby inflamed with a pertinacious contention Some were of the same Opinion with and subscrib'd to the Contents of these Letters but others did the contrary But Eusebius Bishop of Nicomedia was in the highest degree incited to dissent because Alexander had in his Letters made a reproachfull mention of him in particular At that time Eusebius was a man of great interest because the Emperour did then keep his Court at Nicomedia for Diocletian had not long before built a Pallace there For this reason therefore many Bishops were very obsequious to Eusebius And he himself wrote frequently sometimes to Alexander advising him to suppress the controversie raised amongst them and to readmit Arius and his Adherents into the Church at other times he wrote to the Bishops of every particular City perswading them that they should not consent to Alexander Hence it came to pass that all places were filled with tumult and disturbances For now a man might have seen not only the Prelates of the Churches in words contending with one another but the populace also divided some inclining to one party some to another And this matter grew to that height of indignity and insolency that the Christian Religion became a Ridicule even in the publick Theaters Those that were at Alexandria did pertinaciously contend about the chiefest points of the Faith they also sent Embassies to the Bishops of every particular Province Likewise those that were of the other party were authours of the like stirs and discords There were mixed amongst the

were Acacius himself and such as adhered to his opinion being as many in number as we have mentioned a little before After the recitation hereof Sophronius Bishop of Pompeiopolis in Paphlagonia spake these words aloud If to explain our own particular opinion every day be the exposition of the Faith we shall be destitute of the exact discussion of the truth These words were spoken by Sophronius And I do affirm that if as well those who lived before these men as they that succeeded them had at first entertained such sentiments concerning the Nicene Creed all contentious disputes would have ceased nor would a violent and irrational disturbance have been prevalent in the Churches But let such as are prudent pass their judgment concerning the state of these matters After they had mutually spoken and heard many things concerning this business and concerning the persons accused the convention was for that time dissolved On the fourth day they all met again in the same place and with the same contentiousness began to dispute again Amongst whom Acacius explained his opinion in these words in as much as the Nicene Creed hath been once and after that frequently altered nothing hinders but a new Creed may be now published Hereto Eleusius Bishop of Cyzicum made a return and said the Synod is at present convened not that it should learn what it had not the knowledge of before nor to receive a Creed which it was not heretofore in possession of but that proceeding on in the Creed of the Fathers it should never recede from it either during life or at the time of death With these words Eleusius opposed Acacius's opinion terming that Creed published at Antioch the Fathers Creed But any one might have answered him also in these words how is it that you stile those convened at Antioch the Fathers O Eleusius whereas you acknowledge not their Fathers For they who were assembled at Nice and by their consent firmed the Homoöusian Faith ought more properly to be termed the Fathers both because they preceded in time and also in regard those convened at Antioch were by them promoted to the Sacerdotal dignity Now if those assembled at Antioch have rejected their own Fathers they who come after them do not perceive themselves to be followers of Parricides Moreover how can they have admitted their Ordination to be Legitimate whose Faith they have rejected as impious For if those persons had not the holy Ghost which is infused by Ordination these have not received the Priesthood For how could these have received it from them who had it not to give These words might have been spoken in opposition to what was said by Eleusius After this they proceeded to another question For in regard the Acacians asserted in that Draught of the Creed which had been recited that the Son was like the Father they enquired of one another in what respect the Son was like the Father The Acacians asserted that the Son was like the Father in respect of his Will only not as to his Essence But all the rest maintained that he was like the Father in respect of his Essence also They spent the whole day in their altercations about this query and they confuted Acacius because in the books by him composed and published he had asserted that the Son is in all things like the Father And how can you said they now deny the likeness of the Son to the Father as to his Essence Acacius made this answer no modern or ancient Authour was ever condemned out of his own writings When they had maintained a tedious fierce and subtle dispute against one another concerning this question and could in no wise be brought to an agreement Leonas arose and dissolved the Council And this was the conclusion which the Synod held at Seleucia had For on the day after Leonas being intreated refused to come any more into the Congress saying that he had been sent by the Emperour to be present at an unanimous Synod But in regard some of you do disagree I cannot said he be there go therefore and prate in the Church The Acacians looking upon what had been done to be a great advantage to them refused to meet also But those of the other party met together in the Church and sent for the Acacians that cognizance might be taken of the Case of Cyrillus Bishop of Jerusalem For you must know that Cyrillus had been accused before upon what account I cannot tell But he was deposed because having been frequently summoned in order to the examination of his cause he had not made his appearance during the space of two whole years Nevertheless when he was deposed he sent an Appellatory Libel to them who had deposed him and appealed to an higher Court of Judicature To which appeal of his the Emperour Constantius gave his assent Indeed Cyrillus was the first and only person who contrary to the usage of the Ecclesiastick Canon did this to wit made use of Appeals as 't is usually done in the publick secular Courts of Judicature He was at that time present at Seleucia ready to put himself upon his trial and therefore the Bishops called the Acacians into the assembly as we have said a little before that by a general consent they might pass a definitive sentence against the persons accused For they had cited some other persons besides that were accused who for refuge had joyned themselves to Acacius's party But in regard after their being frequently summoned they refused to meet the Bishops deposed both Acacius himself and also Georgius of Alexandria Uranius of Tyre Theodulus of Chaeretapi in Phrygia Theodosius of Philadelphia in Lydia Evagrius of the Island Mytilene Leontius of Tripolis in Lydia and Eudoxius who had heretofore been Bishop of Germanicia but had afterwards crept into the Bishoprick of Antioch in Syria Moreover they deposed Patrophilus because being accused by Dorotheus a Presbyter and summoned by them to make his defence he was contumacious These persons they deposed But they Excommunicated Asterius Eusebius Abgarus Basilicus Phoebus Fidelis Eutychius Magnus and Eustathius determining they should continue Excommunicate till such time as by making satisfaction they had cleared themselves of their accusations Having done this and written Letters concerning those Bishops they had deposed to each of their Churches they constitute a Bishop of Antioch in the room of Eudoxius whose name was Annianus Whom the Acacians soon after apprehended and delivered him to Leonas and Lauricius by whom he was banished Those Bishops who had Ordained Annianus being incensed hereat deposited Contestatory Libels against the Acacians with Leonas and Lauricius by which they openly declared that the determination of the Synod was injured And when nothing further could be done they went to Constantinople to inform the Emperour concerning the matters determined by them CHAP. XLI That upon the Emperours return from the Western parts the Acacians were convened in the

giving Life to the living and restoring Life to the dead the true Light enlightning every man that cometh into the world God and the Minister of Good things in regard he is begotten of the Goodness and Power of the Father who hath not divided with him that has imparted the Dignity nor with any other his Fathers Substance or Kingdom But by Generation is made Glorious and the Lord of Glory Who has received Glory from the Father but has not partaken of the Fathers Glory For the Glory of the Almighty is incommunicable as he himself has said I will not give my Glory to another Who has been glorified by the Father before ages Who has been glorified by the Father through ages and throughout the whole rational and created Substance Whom the whole celestial Milice doth guard For he is the Lord and King of Glory as being the Son of God and God the Framer of things immortal and mortal the Framer of Spirits and of all flesh For all things were made by him and without him nothing was made The King and Lord of all Life and breath of those Creatures that were made by him For all things were delivered unto him by the Father according to his holy expression and the Father hath given all things into his hand Obedient to the framing and creating of the things which are Obedient to every Administration Not receiving his being the Son or God from his obedience but in that he is the Son and is the only begotten he is made God Obedient in Works Obedient in Words The Mediatour in Sentences or Decrees The Mediatour in Laws Him we acknowledge to be the Sun of God and the only begotten God Him alone we acknowledge to be like to him that begat him upon account of an eminent similitude and a peculiar conception or signification Not as the Father is to the Father For there are not two Fathers Nor as the Son is to the Son there being not two Sons Nor as the Unbegotten to the Unbegotten For there is one only Unbegotten to wit the Omnipotent and one only begotten Son But he is like as the Son to the Father in regard he is the Image and Seal of every operation and power of the Almighty the Seal of all the Works Words and Councels of the Father Him we acknowledge to be one of those who covered the earth with a deluge of waters Who burnt the Sodomites with fire Who inflicted punishment on the Egyptians Who made Laws according to the Commandment of the Eternal God Who in the times of the Prophets converst with the Ancients Who called those that refused to obey Who has received all power of Judging For the Father judgeth no man but hath given all judgment to the Son Who in the last days was made flesh made of a woman Made man in order to the deliverance and Salvation of us men Who assumed man or humanity consisting of a Soul and Body Who by his tongue and mouth Preached peace to those that were near and such as were remote Who was made obedient unto the Cross and unto death And who saw not corruption but rose again the third day And after his Resurrection he compendiously expounded the mystery to his disciples He sits on the right hand of the Father and shall come to judge the quick and dead After this person We Believe in the Paraclete the Spirit of Truth The Teacher of Piety Made by the Only begotten to whom he was once subject Who is not to be reckoned after the Father nor together with the Father For there is one only Father who is God over all Nor is he to be equalled with the Son For he is the Only begotten and has no Brother begotten at the same time with him Nor yet is he to be compared with any other thing For he has transcended all other things that have been made by the Son in Generation Nature Glory and Knowledge In regard he is the first and best the greatest and most beautifull work of the Only begotten Who also himself being one and the first and the Only and the most eminent of all the Sons composures by reason of his substance and natural Dignity does perfect every operation and Doctrine according to the Sons arbitrement by whom he is sent and of whom he receives And he makes a relation to those that are instructed teaching the Truth sanctifying the Saints leading them who come to the Sacrament dividing to the Spirit all his free gifts who gives grace And he cooperates with the faithfull in order to their understanding and contemplation of the things commanded Who groans with them that pray is the Guide to what is profitable gives strength in order to Piety enlightens Souls with the light of knowledge purges the thoughts chases away devills cures the sick heals the diseased brings back the wanderers into the way comforts the afflicted erects those that stumble and fall refreshes those that labour encourages with shouts those that strive emboldens those that are fearfull is the Guardian and Overseer of all men takes all imaginable care and makes provision for the promotion or access of the well minded and for the preservation of the more faithfull Further We Believe in that Resurrection which shall be effected by our Saviour to wit of those very Bodies which have been dissolved together with their proper members and particles when nothing shall be wanting or changed of those things which composed every mans body in this present life Moreover We Believe the Judgment which shall be after this of those things which have been ill-thought or acted and likewise of all the works words actions practises conceptions of the mind and thoughts which have hapned in this present life so that nothing at all whether of the greatest matters or of the least shall be concealed nothing of those things which have been legally done or unjustly perpetrated shall be neglected or overlookt but a proportionate and just sentence shall be given or measured out And those that have continued impious and sinners to the end of their lives shall be sent away to an endless punishment But such as have led Holy and righteous lives shall be taken up to an eternall life These are our Sentiments which we have learned from the Saints and thus we think and believe We have omitted nothing of what we have learned on account of shame or out of fear Nor have we by reason of turpitude or contentiousness made any additions thereto or perverted any thing therein Neither are we conscious to our selves of any such falsity or detestable impiety as is framed against us by those Sycophants or slanderers Whose damnation is just That this is the confession of Faith which was delivered by Eunomius to Theodosius in the month June on the second Consulate of Merobaudes which he bore which Saturninus is evident from these words which occur at the beginning of this confession to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉