affecting the repute of extraordinary insight in misteries of Divinity begin to fancy sublime doctrines and to be tellers of news of New Lights and others no lesse affecting curiosity become their admirers and followers nor was there formerly any power on earth to give a stop to such extravagancies For excommunication was become but a harmlesse noise in repute of many professors because the defection was so great that excommunication turned not men into the state of heathens and publicans but from a Church strait laced to a Church unbraced and thus Heresies flowed in amain in the third Century more then formerly they had done Which made that holy man Basil to mourn exceedingly and entring into a deep scrutiny for the Cause could find none other then Propter unius magni veri solius omnium regni contemptum Proem de Judic Decirt Ascet the contempt of Christs Kingdome men chusing rather contra Dominum imperare to be without rule then to be under Gods Rule This in continuance bred a second evil no lesse dangerous for the Church Sect. 4. then the other was derogatory to Gods honour which was a tide of Schisme For the first Churches in the Primitive times after the Apostolick Times expired were governed in their Atomes of Congregations gathered not out of other Christian Congregations as now-a-dayes but out of the heathens and they at the first consisted by the rule partly of the written word and partly of Apostolical Tradition And yet were those not independant as now the gathered Churches are but in cases of difficulty they had recourse to association of Councils who did not onely advise but impose upon the Churches and they also conscientiously did submit to conclusions determined by such Councils But in after ages when the Canon of the Scripture was compleated the rule then left was the Scripture Apostolical traditions and conclusions of Councils assembled upon occasion according to the ancient Custome unto which the Churches did still submit so long as the same were according to the Word of God But as touching the execution of such conclusions Sect. 5. the care was left by the Presbyters to some one of their number who had thereby the oversight of several Congregations within one Town or Precinct as the Congregations were more or fewer and unto these Overseers about these times the title of Bishop was given by way of eminency although it seems to me it was not strictly observed till the Council at Sardica whereof hereafter This Presbyter thus advanced Sect. 6. was ordinarily some Pastor in a principal City or Town from whence the Countrey received their first instruction in the profession of Religion and therefore the Church there might in some sence be stiled The Mother Church and he became so far intrusted by the Pastors and Congregations derived therefrom as to be allowed to advise in ordinary emergencies and in continuance by acceptance amongst the people gains such respect as his advice becomes unquestionable and at last Authoritative For that advice which to the wiser sort such as the Pastors are seems to be eminent to the inferiour sort of the Congregation will soon attain the esteem of an Oracle Such was the government of the Churches in those dayes Sect. 7. so long as the Grace of God went along in preserving unity of the Churches in their associations for council which was till about the beginning of the fourth Century For though errours and heresies were even from the beginning of the Primitive Times yet they never prevailed to maintain a publick Schisme in or against Councils till about the beginning of Constantines Reigne at which time heresies grew so boisterous as to put up head against Councils and no means now left to vindicate the same it pleased God for the maintaining of Unity and Purity of the Doctrine of Religion to raise up Constantine to own the Orthodox Doctrine Who accordingly endeavoured to give a stop to the growth of Heresie and Schisme though sometimes in an extraordinary way crossing the liberties as well of such as were truly conscientious as of others that were but pretenders thereto Soc. lib. 1 cap. 4. Epist Const ad Athan. Arian himself professing that he wondred at the madnesse of the Christians who herein fall short of the Morality of the Heathen Philosophers who disagree in multitudes of particular opinions and yet esteem one another for their Learning without breach of Common Charity And Constantine began this work well Sect. 8. but in progresse mistaking the right way to the end as will appear hereafter he did not prevail no further then to give a check to the present Schisme which neverthelesse afterwards taking more root kept its possession in the Churches and still doth and will continue so long as its original sin of pride doth or can peep forth although the zeal and industry of the Civil power may keep it very low For as God hath determined that every member of the Church shall live in a continual war within himself so also shall the Church have Heresies and Schismes that they which are approved may be made manifest But above all the rest of the Schismes arising within the Church wherewith it hath been tried two especially have exceeded the one befalling in the Eastern Churches which was that of Arius who indeavoured to pull Christ from his Throne by denying of his Divine Nature The other befel in the West I mean that of the Papal Supremacy with its appurtenances The first was iniquity bare-faced the second iniquity in a Mistery the second was a complement of the first and the first the fore-runner of the second Athan. A. pol. 2. Soc. lib. 1. cap. 3. Epist Alexand and Arius himself therefore by Constantine and by the Orthodox Churches in his first rising is called the fore-runner of Antichrist CAP. II. Of Arius and the Arian Heresie in its Original THe Arian Doctrine though in the issue branched into many errours Sect. 1. yet all in the main tended against the Deity of our Lord Jesus Christ some of that Sect plainly denying the same others by implication and being of more moderate temper then the rest seemed to make the difference but small and might well be reconciled by the change but of one letter of the Greek Alphabet which if taken from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that Christ is of the same essence with the Father which the Orthodox did assert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if put into the word signifies that Christ is of like essence with the Father which the moderate Arians did maintain but the Orthodox would neither add one letter to their faith nor would the Arian part with one letter from theirs and so the difference continued and that so successfully on the Arian part that within the space of one thirty years Basil complained that the whole world was turned Arian This Heresie had its denomination from Arius
the deep Misteries of Religion and so are the Heretick disputers in a manner sure of the vote of the people before hand especially in the principles concerning the Holy Trinity wherein Arius had not onely the ignorance of the times to favour him but the corruption of nature and the Devil and all to help against the true understanding of them And therefore it s the less wonder if Arius had soon gained seven hundred women Epiphan lib. 2. lib. 2. Tom. 2. Her 69. who adored virginity in a profession of holiness besides seven Presbyters and twelve Deacons to be of his Sect before that Alexander the Bishop did take any notice thereof At length Meletus finding some of his own Church tainted with these new opinions and that Arius was the Seeds-man he discovered him to Alexander who thereupon endeavoured to settle the minds of men by preaching the truth and thereby to obviate the further spreading of these errours Arius cannot endure this he tells the people that their Bishop doth maintain the Doctrine of Sabellius although it was notoriously known to be a calumny and openly appears in opposition to the Bishop So as now he sees it necessary to call a Council Provincial that is of such as well to justifie himself and his Doctrine against the aspersions of Arius as to determine concerning Arius himself This was the way indeed had it been well putsued Sect. 6. but in the manageing of this Council Alexander who had the Directory to avoid suspition of partiality carried himself so calmely Sozom. lib. 1. cap. 14. as the Arian party were rather emboldened then discouraged For although the Council determined against the Arian tenets and inhibited Arius fromfurther publishing such rotten principles yet when they were to subscribe their conclusions Arius and about ten others refuse to adjoyn their Subscriptions of which number five were Presbyters and five were Deacons Many of the people neverthelesse adhered to them principally for the sake of Arius and not out of any depth of understanding that they had in his principles For Arius was a person of a goodly stature serious aspect Epiphan Ibid. plausible carriage winning behaviour smooth and flattering language arguments sufficient to lead about unstable souls especially such as women ordinarily are and had Arius his life been as holy and his carriage more humble he might also have led after him others that were better principled But he was vehemently suspected for uncleannesse and thereof taxed even by Constantine himself upon occasion of his ordinary society with women Soc. lib. 1. cap. 6. Sozom. lib. 1. cap. 20. whom he called his Virgins and of his wanton book which he called his Thalia and which was condemned by the Council at Nice and burnt by Constantines command Arius thus refusing to subscribe the determinations of the Alexandrian Council is together with his Complices ejected from their several places and from Communion with the Church yet are they no whit discouraged thereby but rather encouraged for now they are looked upon as Martyrs persecuted Ministers sufferers for conscience by many pitied by more the more honoured the people flock after Arius admire him vilifie such as are not of his opinion as dull and unlearned and at length swell into tumults and publique outrages Euseb Vit. Const cap. 4. not sparing the Emperours own station and thus are they a Cordolium to Christians a sport to the heathens and a derision and scorn in the publique Theaters The proceedings of this Council at Alexandria became famous Sect. 7. and Alexander the Bishop to avoid false representations by Letters to several Churches makes relation of the particulars which Letters according to the opinions of men are diversly censured And it being observed that the Arian party neverthelesse still gained partly by their own influence but more through the ignorance of teachers not well grounded in such Misteries Alexander the Bishop ordered that no Presbyter in Alexandria shall preach Sozom. lib. 1. cap. 11 14. lib. 7. cap. 19. Niceph. lib. 8. cap. 11. but such as shall be specially licenced thereunto Arius seeing the winde thus against him turns head and gets into Palestina where he meets with more calm weather and there he gains liberty to gather Congregations and to preach as he and his party had elswhere done Neverthelesse they tell him that he must submit to Alexander the Alexandrian Bishop and gain Communion with him and this shewed the Churches were under a rule beyond which they would not go although in compassion to Arius they went too far Yet is not Arius satisfied with his liberty upon such terms he repairs to Nicomedia to Bishop Eusebius who had bin his acquaintance at School at Antioch and relateth to him how he was dealt with at Alexandria Eusebius shews him favour and goes to the Emperour Constantine then at Nicomedia and acquainted him with the proceedings of the Council at Alexandria in the worst manner that he could as if it were a ruled case that the Civil Magistrate becoming once Christian had authority in the Councils of the Church The Emperour hearkens to Eusebius and thenceforth Eusebius grows into repute of a Favourite and a Councellor to the Emperor in Church Matters and in all such cases men flock to him as to their Mediatory Angel and being thus lifted up he thinks his word may prevail with Alexander the Alexandrian Bishop more then Alexanders religion and therefore he writes to him and advises him to passe by the matter concerning Arius and to re-admit him and his party into Church Communion again but unto other Churches he writes to stir them up to with-stand the proceedings of the Alexandrian Church And amongst others he writes to the Meletians which he might well have spared for they were more forward therein then himself Hereby the Sectarian party grew more strong but not one iota more holy for they proceeded upon the principle of faction and not of conscience Now begins the glory of Constantines Christian government to wane and fall short of expectation Sect. 8. by the rising clouds of errour he sees it and it vexeth him at the heart Silvester also Bishop of Rome to whom also the Emperour did give ear for his advice in affairs of the Church is no lesse afflicted at the news hereof and by his advice a general Council is called at Alexandria whereunto he sends Hossius Bishop of Corduba in Spain with his Letters This Bishop took his journey by Constantinople and finding the Emperout at Nicomedia is received by him courteously and furnished with the Imperial Letters Authoritative to the Council at Alexandria besides other Letters amongst which was one written to Alexander the Bishop and Arius to this purpose telling them That He took notice of their difference that the matters were misterious not easie to be explained to the people much lesse to be understood by them That their Faith was one and the same That their differences
were parvae leviculae exiguae small petty trifles That their question was a foolish question That the peace of the people ought to prevail with them if not to think the same yet to abstain from publique contests That otherwise it would make his Reigne troublesome and his life irksome That he was coming to them but was advised and told that he could never endure to see what is so grievous to him to hear He prayes them to study peace and unity and forbear further strifes that he may have cause of joy in his meeting with them And thus the Emperour acted the part either of a young Christian that knew not the value of the Mistery of the Holy Trinity or of his favorite Eusebins by whose spectacles he looked upon the affaires of the Eastern Churches or of a politick Emperour that for maintaining of peace would adventure his pen to declare that which was contrary to what his mind did conceal But all is one though Hossius be thus instructed and armed though himself be a holy learned and grave man though so highly esteemed of as to be a Moderator in that Council at Alexandria yet could he not effect the great work that he came for Athan. Apol. 2. Baron An. 319. Certain matters concerning Ischyras and Coluthus were determined Coluthus having acted as a Bishop and was none is reduced into the degree of a Presbyter and Ischyras bearing himself in the office of a Presbyter is declared a lay person But as touching the difference between Alexander and Arius the latter was proud the other stout so as neither Sylvester Bishop of Rome nor Constantine the Emperour nor Hossius his wisdome and zeal could ought prevail but Hossius returns without successe in that matter CAP. III. Of Athanasius his education and his taking the Office of a Deacon THus is the Scene fitted for Athanasius to enter upon Sect. 1. and to act his part as on a troublesome Sea wherein the storm is but in its rising through the vapouring tenets of Arius now blown abroad about which time Athanasius was now born at Alexandria also For the Historians agree that he was a boy when Alexander was Bishop of Alexandria His first appearing to the World they say was in this manner Ruffin Hiji lib. 1. cap. 14. Soc. lib. 2. cap. 11 Sozom lib. 2. cap. 16. It was a custome observed by the Catholique Church of Alexandria to hold a yearly Solemnity of feasting and thanksgiving unto God upon that day of the Moneth that their Bishop Peter suffered Martyrdome and upon that occasion assembled themselves in the publick Church at Alexandria and that Alexander now Bishop of Alexandria did on that day carry on the work of the publick worship of God by prayer and preaching of the Word of God which work being accomplished in the publick they repaired to their several places of mutual solace one with another and that Alexander the Bishop being also come to the place where he was to dine with the Elders and the chief men and staying some time till the company were come together he chanced to look out at the window towards the Sea side and saw a company of boys playing together upon the Shore who it seems had been at the publick Congregation and had observed the Bishops manner of Baptising and were now in a sporting imitation of the Bishop in those Ceremonies The Bishop at the first observing nothing but what was innocent sport and pastime smiled thereat but when he saw them intent upon a work that seemed like that of Baptisme he called some of the Elders to the window pointed them to the boys in their pastime and desired the boys should be sent for who being come he asked them what they had been doing at the Sea-side The boys at the first being abashed were silent till being further urged by the Bishop they answered that Athanasius there present was chief amongst them at the game and that he had baptized some of them who had not formerly been initiated and that he had made others of them Presbyters and others Deacons to attend upon him in that service Alexander further asked them what the Bishop of that play asked any of them or did and they answered that he had asked of them certain questions which together with their answers they told the Bishop and that Athanasius did give them further instructions how they should behave themselves for the future and so told the Bishop the whole matter Alexander finding that the boys had proceeded so exactly in what was done as touching the manner of the work concluded with the Presbyters that the parties so baptised ought not to be re-baptised but what they thought further necessary to be done herein Alexander the Bishop did perform and then he sent for the parents of Athanasius and of other the children that were actors herein and charged them to educate their children and fit them for the calling of a Minister and more especially he charged Athanasius his Parents to bring him up in learning and to bring him from time to time to the Bishop that he might see to his proficiency which was done accordingly Baronius conceiveth Athanasius to be now about twelve years old Baron An. 311. num 63. and the Historians farther ther say that Athanasius exceedingly profited in learning and was well grounded in Grammar and Philosophy and as Baronius observeth out of Severus he was educated in the knowledge of the Law yet these kinds of learning he took up as it were by the way and in subserviency to his main end Nazian Encom Theod. lib. 1. cap. 8. which was the study of Divinity in order whereunto he had such teachers as were holy men and approved by suffering for the truth even to Martyrdome But in the study of Divinity he was so industrious especially in reading of the Bible that he had the Books both of the New and Old Testaments in memory without book Alexander finding Athanasius his parts and endowments Sect. 2. Nazian Encom Soc. lib. 1. cap. 11. takes him into his own family and made him his Amanuensis and so Athanasius growing up to excellency of wisdome learning and piety begins to be had in great reputation of all men yea even of Alexander himself who disdained not to become upon occasion Amanuensis to Athanasius and made him one of the Deacons of Alexandria This conjunction between Alexander and Athanasius engaged Athanasius into one adventure with Alexander against the Arians Sect. 3. who now were grown into that height in the Empire that the Emperour found it not safe to enter the lists against it being almost tired with fourteen years war against his heathen antagonists for the Empire during which time this heresie had gained such a foundation that though the Emperour might think himself sufficient to deal with the persons of Alexander and Arius Soc. lib. 1. cap. 5. Sozom lib. 1. cap. 15. yet the people now heated
and place at Alexandria and had given his Son Constantine charge concerning the same in regard that Athanasius now at Triers was under his dominion yet whether Alexandria was under the government of Constantius and no part of Affrick left to the government of Constans or how the government of the whole Empire might be ordered joyntly I understand not but it is evident that Constantius wrought much trouble to Athanasius after his return to Alexandria before Constantius was possessed of the whole Empire and that he began therein betimes For Constantine the eldest Son delayed not to execute his Fathers will as touching Athanasius in releasing him from his banishment Soc. lib. 2. cap. 2. but having sent for him sends him to Alexandria with his Imperial Letters commendatory telling them that they knew that his Father Constantine did not banish Athanasius out of displeasure but sent him out of the way of danger and that his Father when he died left it in charge to him that Athanasius should be restored and that in discharge of his trust and in answering their desires he now did send Athanasius to them And thus is Athanasius now come with honour to Alexandria after two years and four moneths absence Nor did Constantius in any manner then interpose that any History doth mention Soc. lib. 2. cap. 35. Soz. lib. 3. cap. 2. yet he had not been long there before Constantius began to appear in his proper colours CAP. X. The Death of Alexander Bishop of Constantinople and the Succession of Bishops there COnstantinople is now become the Imperial City Sect. 1. and the chief residence of Constantius and Great Rome not so happy or unhappy as to be advanced to that honour and the Bishops of Constantinople hereby had great advantage of the Emperors neighbour-hood so long as they were both of one way in Religion Alexander had been Bishop there now twenty years famous for learning and zeal in Religion yet such was Constantines principles that Eusebius though an Arian had his right ear and did gain upon the Orthodox however Orthodox the Emperour Constantine was after his death unconstant Constantius possessed the Throne at Constantinople who having given up his very soul to his concealed Presbyter portendeth a sad time to Alexander the Bishop to passe through in his old age But God eased him of that care for his death draws nigh and he perceiving it sends for the Elders of his Church and tells them that he hath no long time to continue with them and therefore advises with them as touching his Successor and then nominating two Soz. lib. 3. cap. 3. Soc. lib. 2. cap. 4. the one named Paulus the other Macedonius he tells them that Paulus was more sutable for Religion and Macedonius more acceptable at the Emperours Court. After he dying the Church elected Paulus trusting more to the love of God then to the favour of the Emperour And having prevailed with some Bishops then at Constantinople Paulus is admitted and ordained Bishop there as by the Canon of the Nicene Council they were inabled But Eusebius and the Arians are much troubled hereat and informeth Constantius thereof Sect. 2. who is no lesse displeased thereupon then they Soz. lib. 3. cap. 4. Soc. lib. 2. cap. 5. and is soon perswaded to call a Council of Bishops more fit for his work and therein Eusebius by indirect means according to his wont prevailed to have Paulus ejected and himself elected Bishop of Constantinople and is admitted by the Council and confirmed by the Emperour a fit Bishop for his tooth yet he lasted not long for within five years he also died And the Church at Constantinople presse once more to obtain Paulus Soc. lib. 2. cap. 9 10. But still the Arians are in greatest repute at Court and in account the onely precious men and they elect Macedonius And then arises tumults amongst the people the ordinary effect of a Tolleration And the Emperour then at the Council at Antioch being informed thereof sends Hermogenes a Commander with a force to quiet the City but the tumults increase Hermogenes is therein slain and his body dragged about the Streets and his house burnt The Emperour at this newes is startled and hastens to the City And after some time when the heat is past Soc. lib. 2. cap. 16. he made Macedonius Bishop of Constantinople but in these stirres it lost the lives of three thousand one hundred and fifty men slain in the City A dear purchase on all sides for ere a year came about the Arians fall out with him also because he went a step beyond them all in blasphemy for he did not onely assert that Christ the Son of God is not co-essential with the Father and that he is a creature and was made but that The Holy Ghost the Third Person is also a creature which Arius had seemed to decline and hereof they complain to the Emperor who for this cause Theod. lib. 2 cap. 6. Soc. lib. 2. cap. 33. Soz. lib. 4. cap. 20. but more especially because Macedonius had removed the dead body of his Father Constantine from the place where it was formerly buried and for other causes deposed him by his own Authority After whom it is said by Sozomen lib. 4. cap. 24. that Eudoxius was put in his place but whether it be not spoken by way of Anticipation I cannot say for at the Council of Sardica which soon followed I find that Paulus was restored to his dignity as Bishop of Constantinople and so continued till the death of Constans and then Constantius being sole Emperour banished Paulus to Cucusus where he was murthered by the Arians And Macedonius is admitted again to his place at Constantinople Soc. lib. 1. cap. 21 22. where he exercised such extream cruelty against the Orthodox Christians by all manner of tortures meerly for their abstaining from Communion with him that their cries prevails even with Constantius himself to depose him again Soz. lib. 4. cap. 2. After which Macedonius forsakes the Arian principles and became head of the Macedonian Heresie holding with the Orthodox as touching the Second Person in Trinity but retaining still his former opinion touching the Holy Ghost Nor do the Historians mention any Successor at Constantinople till the time of the Emperour Valens who by his power did put in Eudoxius who neither was good Bishop nor good Christian but a loose deceitful man And in persecution of the Orthodox Christians in his time beyond all his companions and so continued until his death after he had been ten years Bishop both Valens the Emperour and Athanasius being still alive I have made this digression touching the Bishops of Constantinople during the life of Athanasius Sect. 3. for the better understanding of the affairs concerning him For the Bishops of Constantinople being according to the Emperours humour Arians did either lead or were led by the Emperours in all their transactions concerning
notoriously known that he had perjured Soz. lib. 4. cap. 11. by his submission before Constantine contrary to his own conscience And the Arians now offended with Aetius fall out also with Leontius for his sake and procure him to be banished the Emperour being the more willing thereto because he had suffered dishonour by the advancement of him who had been scandalous for uncleannesse and not long after this Leontius died After whose death Eudoxus was gotten into the See at Antioch and then endeavoured to bring in Aetius also but the Arians would not endure him and complain to the Emperour that Eudoxus was brought in without their liking or knowledge and that it will be the ruin of their City because he endeavours to bring in Aetius also Soz. lib. 4. cap. 11. The Emperour disclaimed from having any hand in Eudoxus his coming and disavowed Aetius and his doctrine and forth-with banished him and commanded the Council to provide for the settlement of the doctrine That the Son of God is like to God the Father but as touching Eudoxus he made no order And now must Athanasius look to himself Sect. 7. for the Articles of complaint against him being presented to the Emperour his anger riseth to that height as he cannot stay till Athanasius appeareth but he forth-with sends Syrianus away with five thousand men to apprehend Athanasius Athan. Epist ad Solit. Vit. or to do somewhat that was worse These come to Alexandria in the evening at which time the Church was at their holy Vigil which they purposed to observe and spend that night in devotion because the next day was the day appointed for the receiving of the holy Sacrament of Communion Syrianus informed thereof besets the Church round with his Soldiers Athanasius informed thereof ordered the Deacon to read that For his mercy endureth for ever and the people to sing after him during all which time the Soldiers without were very quiet and then Athanasius his care being how the people might best escape advised them to depart first and leave him behind but they would have him out with them which he refusing the people throng out and the soldiers throng in much bloud is spilt and the Monks and Clergy croud out drawing Athanasius along with them through heaps of dead bodies wherein no sex nor age nor condition are spared And thus Athanasius escaped in the throng unknown to his enemies and after a manner unknown to himself and bearing in his mind that saying Hide thy self for a little space until the indignation be overpast he gets himself out of the way as some say into a Cave or dry Well where he continued without sight of the Sun for a long while The escape of Athanasius once known Sect. 8. for his dead body cannot be found amongst the rest and tydings thereof coming to Constantius his former kind Letters are now turned into fatal Decrees and Declarations his Promises to threats his Oathes to nothing his Edicts go forth to all his Governors Lievtenants Deputies Commanders and Officers to let them know that Athanasius is a banished Out-Law and the like to the Alexandrian Churches commanding them to repute Athanasius as the Emperours Enemy and that no man shall harbour him or conceal him And now is the whole world in Armes against this one man great and small watching for him threats against such as neglect to apprehend him rewards to such as shall apprehend him or kill him And thus in the opinion of all he is looked upon as a dead man who nevertheless still comforts himself in that of the Psalmist Though an Host should come against me Ruffinus Hist lib. 1. cap. 14. my heart shall not fear Though war should rise against me in this will I be confident And he is well kept for all this Athanasius though in banishment is quiet but the Emperour though in his Throne hath no rest day nor night where-ever he turns himself forreign wars or civil broils continually haunts him in all which his Arian party cannot much boast of their gains they have their liberty to be as wicked as they will but they bind their Estates Bloud and Lives to serve him for the purchase And in the mean time the Orthodox Christians under an outward oppression yet hold life and soul together with a free Conscience till better things come The Council at Antioch not satisfied with Athanasius his escape Sect. 9. to shew their spleen and to curry favour with the Emperour in confirmng what he hath done bar the door against Athanasius his return for the future and declare him excommunicate and banished without hearing him or his cause and send their Letters to all Churches inhibiting communion with him by word or letter or other message and letting them know that George of Cappadocia is Bishop of Alexandria and is ordered to return to his charge and it vexeth them that they can reach no further For Athanasius is now out of their reach where his life is safe and therefore as far as they can they pursue him with revilings and reproaches for deserting his flock in the time of danger So as Athanasius hath work enough to clear his good name and save what he can being beaten thus to a retreat by the fury of his enemies And therefore first he finds out means to convey Letters to the Emperour with the best safety that he can Sect. 10. Athan. Apol. ad Constan wherein taking notice of the Emperours displeasure and of certain matters of crime laid to his charge he answereth the same severally And first as touching the tumults at Alexandria he affirmeth that there were no such upon his Arrival that it is true there was a joyfull Assembly but no bitterness nor displeasure amongst them nor imprisonments or punishments much less bloud-shed death or banishments caused by them but what was done in such matters was done by the Civil Magistrates upon misdemeanours committed before his coming to Alexandria Secondly That it never entred into his thought to imagine or contrive such wickedness as to stir up or maintain any difference or jealousie between the Emperours Constans and Constantius For he well knew it was a sin exceeding hateful to God to give the least encouragement to strife between brethren much more between them being Governours of the people That Constans was not of so easie a belief as to give any credit to informations against Constantius That although Athanasius was divers times with Constans yet never in private nor without divers eminent persons then present who can testifie what he said And these person Athanasius mentioned by name and appealed to them to testifie what they knew concerning that matter Thirdly That Athanasius never knew Magnentius nor did he ever send unto him or received any letter or message from him and therefore those letters supposed to be sent to Magnentius by Athanasius and to be ready to be produced are mere forgeries That it is
preparation to depart to the Western parts Soc. lib. 4. cap. 4 Soz. lib 6. cap. 7. and to leave Constantinople the Macedonians and Semi-Arians begin to bestir themselves and they repair to Valentinian and request liberty to hold a Council for the setling of union and agreement in the principles of Religion but as the matter proved it was intended for the overthrow of the Eudoxian Faith which they endeavoured to settle at the Councils at Constantinople and Antioch and that the Semi-Arian principles might be the more stablished But the Emperour Valentinian not liking their persons and suspecting their intensions declined their request because he would not seem to countenance either way And therefore he told them that he was a lay person and had no insight into their opinions and therefore he leaves them to such wayes as conduce most for peace This answer the Semi-Arians take to be in nature of connivance and cared for no more seeing they cannot gain a plain concession They therefore appointed a Council to be â—olden at Lampsack where after two moneths sitting they conclude against the Eudoxians That the Son of God is like to the Father in Substance and condemning the Eudoxian Confession they establish their own made at Antioch and confirmed at Seleucia and hereof they give notice by Letters to all their Churches The Eudoxians laboured to put a stop to these their proceedings Sect. 3. but could not they laboured to gain Valens the Emperour to appear against the Council at Lampsack but he said that he had much imployment both against foraign enemies and also against domestick insurrections and could not attend such matters as they moved him unto Contrarily the Macedonians perceiving that the Eudoxians made application to the Emperour Valens and fearing that the interest of Eudoxins with Valens might prevail with him in the conclusion They know no other way for the present then to apply themselves to Valentinian Soc. lib. 4. cap. 11. Soz. lib. 6. c. 10 11 12. but being conscious to themselves that they should find little favour from him so long as they appeared enemies to the Orthodox they suddenly strike sail and pretend the Nicene Faith and desire to be admitted into Communion with the Orthodox Churches And to that end they send three Bishops their Delegates amongst whom Eustathius was one to Liberius Bishop of Rome charging them to submit in their name to Liberius his judgment and not to differ in any thing from it as touching the Arian points and professedly to hold forth their submission to the Nicene Faith And with these Messengers they likewise send Letters signed by them to the same purpose These Messengers being come to Rome offer themselves and their Letters to Liberius but he with-drawing himself from them refused conference with them or to accept the Letters alledging that they from whom they came were excommunicated and therefore â—e could not correspond with them But Eustathius and the other Messengers replied that themselves and they from whom they were Delegated were become penitent and acknowledged such a likenesse between the Father and the Son Soc. lib. 4. cap. 11. as was in all things and nothing different from Consubstantiality Then Liberius desired them to set down their judgments in writing which they did so fully declaring both affirmatively according to the Doctrine of the Nicene Faith and also negatively condemning the Doctrine of Arius and his Disciples and of the Patropassians Marcionists Photinians Maroellians and Samosatenians that nothing could be further desired and thereto they subscribed their Names Liberius therefore and the Western Bishops having no further to object against these men cannot refuse to accept them into Communion and thereof they grant their Letters Testimonial to all the Churches with which these Asian Messengers depart into Sicilia where an other Council was holden and upon shewing the Letters from Liberius and other Bishops at Rome being testimonial as to the Messengers and a copy of the answer of the Bishops at Rome to the Letters from the Asian Bishops and of the Confession of Faith signed by the Delegates they obtained the like acceptance at Sicilia and receive like Letters to the Asian Churches from them of Sicilia These Messengers thus accepted they return and then these Penitentiaries send their Letters of request to all the Orthodox Churches to hold a Council at Tarsus for the establishing the Churches in the Nicene Faith And being informed of a Council to be holden at Illiricum by the joynt order both of Valentinian and Valens Sect. 4. they send their Delegates thither For the Emperour Valentinian being informed of the differences in Asia concerning Religion newly reviving Theod. 〈◊〉 4. c. 7 8 9. joyns with Valens and he with him in the calling of a Council to be holden at Illiricum where after long debate they conclude according to the Nicene Faith That the Holy Trinity is Consubstantial and the same is declared to all the Asian Churches which Letters they send by Messengers of their own purposely directed that they might bring certain news whether the Asian Churches did indeed agree to them in Doctrine as by Eustathius they had been represented For as yet they did not give much credit to Eustathius in regard he had shewn himself a fickle man having been often in trouble for his Profession and as often changed it But the Messengers upon their return confirmed what Eustathius had reported concerning the Asian Churches And thus the Acts and Conclusions of this Council are confirmed by both Valentinian and Valens by their Publick Edict and in all places to be publickly taught and owned with further command that all such person as are otherwaye minded should cease to trouble such teachers who do teach according to the said conclusions which they also do transmit in this manner set forth We confesse following the Great Orthodox Council That the Son is Co-essential to the Father not understanding the Word Co-essential as some of late have done who have subscribed deceitfully and others that follow those who have holden forth onely a similitude by the Word Consubstantial For such do wickedly make the Son of God a Creature But we are of the same opinion with the Roman and French Churches That the Essence of the Father and the Son and the Holy Ghost is one and the same in Three Persons that is in three perfect Subsistances We confesse also according to the Nicene Faith that That Co-essential Son of God took flesh of the Virgin Mary and dwelt amongst men and that He fulfilled for us the whole Work of His Offices in his Birth Passion Resurrection and Ascention into Heaven and shall again return apparantly in the Flesh and render to every man according to his Work in the Day of Judgment shewing his Divine Power God who assumed Flesh and not Man who assumed God All such who hold contrary hereto Let him be Anathema And all such as shall say That the Son was
and remains there in peace during the rest of his dayes which was about two or three years during all which time the Alexandrian Churches had rest for his sake when as the Arian rages continued in other places And although it might well consist with Athanasius his age to retire his mind to a contemplative life after all these turmoils thus long endured and that it might be judged discretion for him so to do yet according to the strength of his weak body his spirit still moves outward and he acts as far as he can in the publick care of the Churches by holding correspondency with the Bishop of Ronie with Basil Nazianzen and others and wrote Letters of advice to the Affrican Churches endeavouring to vindicate the Nicene Faith and confirm them therein and therein he tells them that he had prevailed with the Bishop of Rome whom he calls his brother to depose Auxentius Bishop of Millain â—â—than â—â—ist ad â—ffrican He also wrote other Letters at the instance of Basil to the Asian Churches with which he also sent Peter who afterward succeeded Athanasius in Alexandria by whose endeavour and advice of Athanasius many of the Orthodox Christians by persecution scattered abroad were re-united and such who through weaknesse had been ensnared by the Arian power were again reduced into Church Communion upon renewing of their Profession of the Nicene Faith besides Athanasius wrote divers other Epistles extant amongst his other Works upon the like Subject All which do sufficiently manifest that he held constant to the Death that Doctrine which in his Life he had so stoutly vindicated And doubtlesse there were divers other actions of Athanasius which if God had so seen meet might have been worthy to be recorded which are by the Historians buried in silence either for want of information at such a distance or as things not so regardable in regard they no wayes concerned his Sufferings as if when he ceased to suffer he ceased to live and therefore I can add no more Neverthelesse I must add this that before Athanasius died he had the honour to out-live all his persecutors Constantius Julian Arius Aetius Eusebius Macedonius Eudoxius Vrsatius Valens Erontius besides George and Gregory Athanasius his Corrivals in Alexandria and divers of the Governours in Egypt and Alexandria And in a manner became the Conquerour of the rage and malice of his enemies that remained alive who were even weary of their own hatred God also witnessing from Heaven his displeasure against that generation by stupendious Inundations Earthquakes Stormy Tempests of Thunder Wind and Hail Pestilences hideous Famines in all which innumerable multitudes of people perished And which was worst of all the dreadful Plague of Ignorance invaded the common sort of Professors in comparison whereof Athanasius his private troubles scarce touched him for he said of them Mihi nulla est cura I regard them not for I know yea am assured that for such as do suffer a reward is promised by God Thus lived and died Great Athanasius in a good old age â—ect 3. â—azian â—ncom â—â—than and was gathered to his Fathers the Patriarchs Prophets Apostles and Martyrs more honoured by tears at his departure out of this World then by all the Acclamations of the people at his several returns from banishment to Alexandria but most of all in his Tomb the minds and hearts of all good and learned men in the perpetuity of an honourable Name and not a little in this Encomium framed by so worthy a man as Gregory Nazianzen was Athanasius was the first second to the Apostles a Pillar to hold forth the Mistery of Godlinesse against spiritual wickednesses in high places meek and gentle â—azian â—acom â—â—han seldome or never angry and for that cause not unacceptable to his enemies yet of a bravs spirit especially in danger free from ambition yet of excellent parts â—â—sil Epist â—â— 51. both for learning and prudence compassionate yet not passionate constant to his principles yet of a reconciling spirit wise to observe occasions and ready to improve them vigilant in his place at Alexandria and not idle no not in the Wildernesse his Doctrine accepted of by the Churches and his Confession of the Faith a Rule of theirs even till this day His Personage was comely his Countenance Angelical his Gesture affable and courteous yet grave He was active like a Bishop holy as a Monk yet not austere His speech was proper short and acute his delivery pleasing His praises were esteemed because advised his reproofs regarded because without Gall And it was part of his happinesse that he was at his entry the onely Great Champion of the Truth but at his departure that he left divers viz. Gregory Nazianzen Basil Gregory Nissen Ambrose Epiphanius Hillary and Cyril were in his time and Augustin not far behind Two of these viz. Nazianzen and Basil were not onely beholders of his light but admirers So as though the fourth Century grew dark with errours yet it had many brave Stars whose light remaineth still Orient notwithstanding the brightnesse of this day that we all pretend unto Athanasins now dead Sect. 4. Arianisme now lords it alone at Alexandria and persecution breaks in like a Torrent no man can stand before it Soz. lib. 6. cap. 19 20. the Churches in the City and Countrey are swallowed up the floud stops not there but breaks even as it were out of the World into the Wildernesse amongst the Monks where finding a shore beyond which it cannot go it rages most of all and so continued till the Goths paid the debt of the people of God by the death of the Emperour Valeus somewhat like that of Julian saving that after his wounds received in the battel with much ado he gained into a Town for succour Soz. lib. c. cap. 41. and there together with the Town was by the pursuing Goths burnt alive Thus the Goths gave a deadly wound to the Arian interest in the Eastern Empire Sect. 5. For Gratian succeeded Valentinian in the West and being Just and Orthodox advanced and established brave Theodosius in the East who was no lesse Orthodox and Just then himself and from whom the Succession in the East was continued for the space of one hundred and twenty years in a continual race of Emperours whereof not one would protect the Arians and some of them utterly rejected them even until the time of the Emperour Anastatius But the Goths in some measure gave Arianisme a salve for as they had gained in Valens his time the Arian Doctrine â—…z lib. 6. â—…p 37. or rather were gained by it so now the Hunnes having invaded the Goths and turned them out of doors Arianisme being now discountenanced by the Eastern Emperours like a Renegado shrowding it self under the Gothaick Wings â—â—vagr â—ist lib. 2. â—…p 1. â— 4 c. 14. shisted from place to place with them casting their spawn as they went in
S. ATHANAS Patriar Alex and Haeresis Ariance Securis Catholicae Religionis Propugnaculum T. Cross Sculp THE HISTORY OF Athanasius WITH The RISE GROWTH and DOWN-FALL OF THE ARIAN HERESIE By NATHANIEL BACON Esq LONDON Printed by D. Maxwell 1664. Imprimatur Ex Aed Sab. 23 Nov. 1662. Geo. Stradling S. T. P. Rev. in Christo Pat. Gilb. Episc Lond. Ã Sac. Domest THE PREFACE PLutarch writing concerning lives said That he did but touch upon matters of action because he wrote Lives and not Histories but in this Narrative I cannot yoke my pen to that strict rule because Athanasius his endowments cannot well be discovered but by his actions and sufferings nor they considered without the concurrence of the actions of his contemporaries friends and enemies fellow-labourers and Confessors with his Antagonists and Persecutors which necessarily draws me many times into a by-path concerning Arianisme to find out Athanasius where the neglect of Writers have left him out of mind I shall have much occasion to glance upon the Principles of Religion concerning the Sacred Trinity not medling with the particular disputes which would be voluminous the clear light concerning the Blessed Trinity in Unity upon these later ages and lastly to leave a caveat to my dear Countrey to hold these fundamentals concerning the Trinity in constant adoration especially in these dayes wherein ungodly rapes are so ordinarily committed upon them by the conceits of seeming reason and thereby the Holy Spouse of Christ divided into small pieces and scattered through the Nations The Contents CAP. 1. THe estate of the Roman Empire in the beginning of the fourth Century CAP. 2. Of Arius and the Arian Heresie in its Original CAP. 3. Of Athanasius his education and his taking the Office of a Deacon CAP. 4. Of the Council at Nice and the banishment of Arius CAP. 5. Athanasius is elected Bishop of Alexandria The first complaint against him before the Emperour Constantine CAP. 6. The second complaint against Athanasius before the Emperour and his trial at the Council at Tyrus CAP. 7. Athanasius his appeal to the Emperour Constantine Athanasius is banished and Arius is accepted CAP. 8. Constantine will not be perswaded to recal Athanasius The death of Arius CAP. 9. The death of Constantine The Succession of his three Sons in the Empire The return of Athanasius to Alexandria CAP. 10. The death of Alexander Bishop of Constantinople and the Succession of the Bishops there CAP. 11. The Council at Antioch where Athanasius is banished â— His escape from his enemies The first Arian Confession of Faith made at Antioch CAP. 12. Athanasius is acquitted by the Council at Rome Constans the Emperour favoureth the Orthodox Christians CAP. 13. The Council at Sardica The Schisme by the Arian Council at Philippopolis CAP. 14. The second Return of Athanasius to Alexandria The death of the Emperour Constans CAP. 15. The estate of Alexandria at Athanasius his arrival The third charge against him before Constantius Athanasius his second strange escape CAP. 16. The entry of George the Arian Bishop into Alexandria the second time His cruel persecutions there Athanasius escapes into the wildernesse The Monks Profession CAP. 17. The Council at Millain intended against Athanasius yet in vain CAP. 18. The Council at Syrmium against Photinus The Arian Confession there made whereby both Hossius and Liberius are ensnared CAP. 19. The Councils at Arminum and Seleucia The Arian Confession of Faith there The schisme between the Arians and Semi-Arians CAP. 20. The Councils at Constantinople and at Anticoh Constantius his death CAP. 21. Julians Government Athanasius his return to Alexandria The Council there Athanasius his miraculous escape Julian's death CAP. 22. Jovinian's Reign and death Athanasius his return again to Alexandria Another Council holden there CAP. 23. The Government of Valentinian and Valens both of them declare for the Nicene Faith Divers Councils in Order thereto CAP. 24. Valens falleth to Arianisme His persecution of the Orthodox The last troubles of Athanasius and his fourth escape CAP. 25. Valentinian his constancy to the Nicene Faith Ambrose is made Bishop of Millain The Sects of the Anthropomorphites and Messalians CAP. 26. Athanasius his last return to Alexandria His Death His Encomium The issue of Arianisme The desolation of the Eastern Churches The Life of ATHANASIUS CAP. I. The State of the Government of the Roman Empire in the beginning of the fourth Century BEfore I bring Athanasius upon the Stage Sect. 1. I must premise somewhat concerning the Stage it self I mean the condition of affairs of that Age wherein Athanasius was born without which many of the ensuing occurrences will not be cleerly understood by every Reader The time of Athanasius his birth was about the beginning of the fourth Century of years after our Lord Jesus Christs Incarnation that Century being of remarkable observation for great changes relating to the Church of God For although the Church had now out-reached the bounds of the Roman Empire and gained the ends of the Earth subsisting immediately under the Wings of the Almighty God and as to all inferiour and civil power independant yet did it spread most within the bounds of the Empire where it grew in repute even to the envy if not terrour of the Emperours themselves who endeavoured to keep it low by persecution until the time of Constantine the Great in whose time the Church did meet with the first great change which was for the better For the Empire had hitherto been governed by heathens Sect. 2. who ruled by no Law but that in their own brest which was enmity to Christs Kingdome as appeared in those ten famous or rather infamous Persecutions but the Kingdome of Christ having within three hundred years notwithstanding all opposition spread like leaven throughout the World about the time of Athanasius his birth had gained the day of Heathenisme and possessed the Imperial Crown in the person of Constantine the Emperour so as he that formerly by the light of Nature was bound to employ his power in the maintaining of the honour of his gods then owned by him is now much rather by the Law of God the rule of all Civil and Ecclesiastical power bound to imploy the same in maintaining the tenour of the True Living God and thereby is become greater then the greatest of the Caesars honoured with all the powers of Government Military Civil and Ecclesiastical and with that high trust of protecting the Churches in holinesse of Life and purity of Doctrine and Worship according to the Gospel by a divine right that no power on earth can take away from the Christian Magistrate nor acquit him of before God This was one change that these times produced in the power of the Magistrate A second change was in the government of the Church Sect. 3. for the watchlessness of professors over their own hearts suffered pride to bud and bring forth two evils no lesse Devilish then their Mother For first professors
the Son It shall not trouble me whether this Disputation was in the presence of the publick Council or apart Sect. 5. for the more rigid sort of Arians from time to time did assert the same things with Arius and therefore there is the lesse question in the reality of Arius his tenets and that the particulars were debated at the Council may appear by the result so particularly opposite to the Arian opinions For the Council agreed upon a collection of their conclusion into one Summary in the nature of the confession of their faith Athan. Epist ad Solet Vit. Soc. lib. 1. cap. 5. Bosil Epist 60. 78. which also was done by Hossius Bishop of Corduba and published as a Directory to the Doctrine of the Churches for future times The same according to Socrates and with some transposition of words not varying sense is published by Basil in this manner We believe in one God the Father Almighty Creator of all things visible and invisible and in one Lord Jesus Christ Begotten of the Father Onely begotten that is to say of the Substance of the Father God of God Light of Light very God of very God Begotten not made Consubstantial to the Father by whom all things are made both in the Heaven and in the Earth Who for us men and our Salvation descended is incarnate is made man suffered arose again the third day Ascended into Heaven shall come to judge the Living and the Dead And in the Holy Ghost Those therefore that shall affirm that time was when He was not before He was begotten Or that He did come from Nothing Or that He is begotten of other Essence then of the Fathers Substance Or that the Son of God is created Or that He may be altered or changed Unto all such the Church denounceth the Anathema Then the Council proceeded against such as had been criminous Sect. 6. Sozom. lib. 1. cap. 23. Soc. lib. 1. cap. 6. and deprived Meletus from all Episcopal Authority and power yet left to him the Name and Title of Bishop and permitted him to continue still in his City at Lyco For though the Meletians made a matter of fact and male administration in government a Cause sufficient to ground their separation upon yet the Nicene Council determined it to be pertinax inscitia Sozom. lib. 2. cap. 20. a willful ignorance and therefore did not continue or confirm that separation but taking away the Authority of Meletus and his Presbyters until confirmed again by the Alexandrian Churches the people are enjoyned to communicare with the Alexandrians which they did accordingly But as touching Arius they did actually excommunicate and banish him They further proceeded to determine matters concerning the government of the Church Sect. 7. by confirming the government by Provincial Councils under the Pastors of the Mother Churches Bishops Presbyters and Deacons each of them to enjoy the same powers which Customary permission of the Churches had formerly allowed to them Nothing can I find that de nova was granted to them but rather such power which by corruption was encroached was thereby regulated and restrained And thus for the future there seems hereby a door shut and barred against Schisme and heresie so long as Provincial Councils and their members are true to themselves or to the Church of God and the Christian Magistrate will be Christian indeed to execute the Law as he ought to do For before the Council at Nice Sect. 8. the prudential agreement of Churches and Councils in Associations or apart by themselves bound no further then ingenuity or conscience did lead any party or person and under no worse penalty then Separation or if you will Excommunication from this or that Church which some might account a priviledg in those days as well as now and what was the fruit of all but Sects Schismes Heresies and the Spirits of Professors never satisfied but still lingring as now a-days after new opinions and liberty from being under Church Government which they call Liberty of conscience This sore the Nicene Council well eyed and seeing no other way in humane opinion to prevent the worst found it necessary to bind the Government of the Church under the Law of the Christian Magistrate and therefore having finished their conclusions tendred them to be confirmed by the Seal of the Imperial power by which they had assembled themselves and under other penalties besides that of separation And hereby the Christian Magistrates power becomes incorporate into the government of the Church in all cases where the Law of God determines not otherwise to enforce the determinations of the Church as by the Law the Magistrate is enabled to do And therefore if any Congregation will independ or be at liberty from the power of the Christian Magistrate in such cases they do not only outlaw themselves but upon their own principle allow every one of their fellow members to consist with them in no other manner then they did in the Churches before Constantines Conversion under a liberty to separate to any schism or error as they shall please and as it were thrust out the Christian Magistrate from abiding in the inheritance of the Lord and leave him to serve other Gods as Constantine did before his Conversion which thing no Church or Congregation of Christians though never so schismatical ever did althouth they held their principles of separation in as high account as any in these dayes can pretend unto until of later times the Anabaptists in Germany brought that principle into the Church But forbearing further digression herein I shall proceed with the subject in hand The determinations of the Nicene Council being thus concluded Sect. 9. the Bishops and members are called to subscribe the same and amongst the rest seventeen of them are observed to decline their subscription being somewhat insnared in the Arian Principles and the conclusions of the Council attested are presented to the Emperors consideration who highly applauding the same declared that all such as had refused to subscribe thereto Ruffin lib. 1. cap. 5. should be forthwith banished whereupon eleven of those seventeen who were dissenters do now submit and do subscribe the same though some were more willing then others And thus are the Church decrees now backed not only with the penalty of Ecclesiastical but also with civil excommunication Theod. lib. 1. c. 12. which was accompanied also with loss of habitation and personal estate But nothing will prevail with Arius nor with five others amongst which were Eusebius Bishop of Nicomedia Theogenis Bishop of Nice Euzoius a Deacon of Alexandria who had been formerly excommunicated by the Synod at Alexandria and others are made Bishops in their steads Nevertheless it was not long ere some expedient was found for Arius his stay or speedy return from banishment for he is found acquitted from banishment before Eusebius and Theogenis Soz. lib. 2. cap. 15. but how or upon what
Athan. For a good man because himself is not prone to commit evil is therefore not prone to condemne another good man without clear grounds which Constantine had not Neverthelesse my own pen also must beware how it touches deeper upon the sincerity of Constantine then is meet For Baronius taketh much pains to mollifie the harshness of this act of Constantine possibly from regard of the honor of the Roman Church so highly extolled by Constantine as they report as if all had been done in policy to maintain the publique peace and in favour to Athanasius in conveying him out of the way of the deadly pursuit of the Meletians and Arians And it is very true that Writers do affirm Soz. lib. 3. cap. 2. that Constantine the sonne of Constantine the Great in his Letters to the Chrurches of Alexandria upon his restoring of Athanasius left under his power by the death of his father amongst other things saith That it was a favour in Constantiue the Great to send Athanasius out of the way unto the Bishop of Triers where he was well entertained and wanted nothing and that in the mean time the See of Alexandria was kept vacant for him and that the Emperor had therein an eye to the publique peace And it is no lesse true that Athanasius himself what ever he thought at the present time of his banishment concerning the Emperors anger yet afterwards he was perswaded to conceive charitable Athan. Apol. 2. or at least to speak charitably thereof And therefore I must conjecture that although this banishment might originally arise from a distemper of sudden passion yet afterwards it was continued upon a prudential consideration For Constantine was angry on both sides Sect. 2. as may appear by his dealing with the Meletians who having thus by the help of the Arians travelled with iniquity and conceived mischief to the Alexandrians in the conclusion bring forth falshood to themselves for having now getten the day as they conceived against the Alexandrian Churches they expect glorious times And Arius is now posting in haste to Alexandria to get possession Soc. lib. 1. cap. 25. Sozom. lib. 2. cap. 28. and as it seems is met in a triumphant manner by the Meletians with their Bishop John in the Vanne and coming thus to Alexandria the Arian party growe rampant and this meeting with an exasperated people at the banishment of their Bishop breaks forth into a tumult and therein bloud-shed ensues and such a havock as the news comes to Constantinople And the Emperor sends for Arius and the Meletian Bishop who presenting themselves to the Emperour they are questioned as Authours of disturbance and much of the blame resting upon the insolency of the Meletians and their Bishop who was no less adored by the Meletians than Athanasius was honoured of the Alexandrians would not be disswaded Soz. lib. 2. cap. 29. but forthwith banished him also notwithstanding that he had the whole Arian party to befriend him But as touching Arius he is saved Sect. 3. yet not fafe for he cannot attain his end for all this he is not permitted to go to Alexandria but must stay at Constantinople where he had not continued long before another Tumult is raised even there also For Alexander Bishop of Constantinople was a learned man and no less zealous against the Arians then was also Athanasius And the general stream of the people of that City were well mended also that way And thought the Arian party there were but few in comparison yet the presence of their great Rabbi there made them gather courage and grew more bold then ordinarily they had been and thereat distaste is taken and upon occasion an outrage follows The Emperour awakened thereat sends for Arius and askes him what the matter is that where-ever he goes still Tumults follow him and whether he doth really agree with the Nicene Faith And again he professedly avoweth that he doth fully agree thereto The Emperour commandeth him to set the same down in writing under his hand which he did in the Emperours presence Soc. lib. 1. cap. 25. Hereto the Emperour requires his oath to manifest that he is real in the same and he as readily maketh oath that what he had written was according to the truth and that it was his real judgment and opinion But the Historian saith Theod. lib. 1. c. 14. that to save Arius from a plain lie and perjury at the same time Arius had his private opinion in his own sence under his own hand in writing which then he also kept under his arm when he made his oath and that Arius swore in relation to that and not to what he subscribed in the Emperours presence The Emperour having this evidence of Arius his subscription and oath is now satisfied and will have him first to communicate with the Orthodox Church at Constantinople that he might be the better qualified for communion with the Church at Alexandria And accordingly he writeth to Alexander the Bishop of Constantinople to accept of Arius into Communion Alexander laying aside all further disputes by which hitherto he had mightily opposed the Arian party and by which he saw plainly there was no dealing now with the Emperour betakes himself wholly to prayer to God wherein he continued fervently for divers dayes and nights more especially upon the day next before that Lords day wherein it is determined that Arius must be admitted to the Sacrament The summ of which Prayer Soc. lib. 1. c. 25. because Socrates reports it not with that caution that became him to do a thing of that nature I shall relate it out of Athanasius his own Copy after this manner Athan. Epist ad Serapion It must needs be thus O Lord that Arius must communicate with this people to morrow Let thy servant O Lord now depart in peace and never see that day and destroy not thou the righteous with the wicked but if thou wilt spare thy Church as Thou wilt spare it remember the words of Eusebius and give â—bt over thine inheritance O Lord to destruction and contempt and take Arius out of the way Least he being admitted into communion Heresie should seem also to be received into communion with the truth and wickedness be accounted Godliness This Prayer reflecting upon the words of Eusebius is to be intended of him that was Bishop of Nicomedia who now at Constantinople had the whole conduct of the matter concerning Arius Soz. lib. 2. cap. 28. and who had sent a message to Alexander that in case he would not admit Arius in communion Eusebius would banish Alexander from Constantinople and put another in that place that should do the work But Eusebius for all his bravery missed his expectation for the Lords Day being come about the twilight for it seems the Sacramental Supper was in those dayes celebrated in the evening Arius with the Emperours authority marches forth in state out of the
Rome to draw him off from the Orthodox Profession and to gain him to subscribe to Athanasius his Banishment and accordingly Eusebius used all his craft by exhortations promises tenders of reward threats of the Emperours displeasure and danger that would follow but all in vain Liberius is deaf to all Then the Emperour sent for Liberius to come to him and being come this parly ensued which I shall rather Relate then Translate Const We have thought meet Liberius Sect. 3. in regard that you are a Christian that you should be Bishop of Rome and we have sent to you to require you forth-with to renounce communion with Athanasius and all his opinions For the Synod hath declared him excommunicate and the whole world goeth that way Liber Sir The judgements of the Church ought to be according to justice and therefore let Athanasius be brought to trial according to the Orders of the Church for he ought not to be condemned by those who never heard him speak for himself Const The whole world hath condemned his wickednesse but that he deludeth all men Liber The Bishops who have sentenced him have done they know not what but have been drawn to do what they did for fear of man desire of glory and avoid reproach Const What fear what glory what reproach Liber Whoever loves not the Glory of God but preferres your favour O Emperour above it and condemne a man that they never saw is unworthy of the name of a Christian Const True but Athanasius was convicted and was present at the Council of Tyrus which was a general Council Liber No Sir he was not present when they passed the sentence nor did they sentence him till he was departed Eusebius the Eunuch The Synod had declared Athanasius to be faln from the Faith Liber That Synod did appoint five persons to enquire further evidence against Athanasius who went for that end to Mareotis Two of which viz. Theognis and Theodorus are now dead the other three viz. Maris Valens and Ursatius at the Council at Sardica confessed that the evidence at Mareotis against Athanasius was forged Whom then shall we believe those that condemned Athanasius and then acknowledged their errour or those that now would condemne him without further evidence Epictetus a Bishop Speaking to the Emperour said that Liberius did speak not so much from any desire that he had of Justice but that it might be told at Rome that he had put the Emperour to silence Const What are you Liberius that you alone will side with Athanasius and trouble the peace of the world in this manner Liber My being the onely man O Emperour cannot weaken the word of Truth For there was a time when but three persons withstood a publique Edict Eusebius the Eunuch Do you Liberius compare the Emperour Constantius to Nebuchadonozer Liber No Sir but you can without reason condemne a man that never appeared before you Call to mind I beseech you and consider the general consent of the Council at Nice and call home the Bishops and others banished and if they shall appear troublers of the Church let matters appear at a General Council at Alexandria and let Justice be done Epictetus There will be searcely found carriages enough for such a company so far Liber Every Church may send their Bishop by Sea if that be the nighest way and carriages may be for the rest Const That which is done must not be undone the sentence is already past against Athanasius and yet you alone will stand to maintain communion with that wicked man Liber A Judge must not passe sentence out of private spleen against any man nor without hearing of him Const He hath troubled all men but especially my self he was not satisfied with my brother Constantines death but did what he could to set stnife between my brother Constans and my self and I endured it I never was more glad of any victory against my enemy then I am that Athanasius that wicked man is now removed out of my way Liber Do not O Emperour revenge your self upon Bishops they should be encouraged for the preserving of holiness Restore them to their places and if they be found agreeing to the Nicene Faith let them consider with a lawful Council for the maintaining of the publique Vnity and suffer not an innocent person to be oppressed Const Do you Liberius what I order Subscribe your consent with the rest of the Bishops and then return you to Rome with all my heart Liber I have bidden adieu to my brethren at Rome the Lawes of the Church are dearer to me then is my dwelling at Rome Const You shall have three dayes to consider whether you will live at Rome or where you will but you must subscribe Liber Neither three dayes not three moneths can change my principles send me whether you please Const Then I order that Liberius shall after two dayes be required to subscribe and if he shall then refuse I command that he be banished to Berea in Thracia and let him have five hundred shillings for the charge of his journey Liber I pray you let the five hundred shillings be given to the souldiers for they need it The Empresse Let five hundred shilling more be given to Liberius from me Liber Carry that also to the Empercur towards his expedition but if that needs not he may please to give it to Auxentius and Epictetus for they need it Eusebius the Eunuch importunately urged Liberius to take the money Liber You have wasted the Churches Eusebius and now will you give almes go first and be a Christian And thus after two dayes Liberius went into banishment Sect. 4. And about the same time also Hillarius Bishop of Poictiers was also banished for plain and wholesome Counsel given to the Emperour but mistaken by him And now are the Arians Lords alone and might sit down and enjoy their liberty But yet not so For where errour is the principle there is no rest but a continual progresse from one to more and from more to many more And besides the subordinate natural birth that Arianisme brought forth there sprung also divers bastard errours whereof some tended to dis-inherit the very Arian principles and turn them out of doors Soz. lib. 4. cap. 4. Of which number about this time arose that of the Photinians so named from Photinus who had his principles from Marcellus whose disciple he had been The principal points which he taught were That God is One and Alone and not subsisting in Persons That Christ is a man begotten by a man and not from eternity That the Holy Ghost is God and no distinct Person Which if so then the Arian principles are destroyed and the Arians must vail their Bonnet to Photinus take up his name and lay aside their own CAP. XVIII The Council at Syrmium against Photinus The Arian Confession there made whereby both Hossius and Liberius are ensnared THe Emperour was at Syrmium
that may winne many to them For the people admired him and accordingly at Antioch they flocked to hear him But upon a day as he was preaching to the people towards the conclusion of his Sermon his zeal growing more then ordinarily he brake forh into a clear asserting of the Nicene Doctrine which being observed by one of his Arian Auditors who was as furious as Meletus was zealous the Arian steps to Meletus and with his hand stops Meletus his mouth Meletus notwithstanding stretching forth his hand extended three fingers and then closing them together pointed out one finger alone the people understanding his meaning a tumult is raised the Arian escapes away and Meletus declared himself for the Nicene Faith more plainly the Arians are ashamed and Meletus is again deposed and banished Hereupon ensues a Schisme at Antioch amongst the Arians for many follow Meletus and separate themselves and holding their meetings in private houses would neither communicate with the other Arians nor with the Orthodox nor they with them and so they maintained a Schisme in the Arian Church at Antioch upon meer personal respects as it seemeth like unto the Meletians Schisme in the Alexandrian Church I say this at Antioch was a Schisme in the Arian Church and not in the Catholick or Orthodox Church for these Meletians at Antioch were never members of the Orthodox Churches nor could they be themselves being under a Bishop called by Arians and baptised with Arian Baptisme Soc. lib. 3. cap. 34. Athan. Orat 3. cont Arian Soc. lib. 5. cap. 9. Ruffin H st lib. 2. cap. 30. which by the Orthodox was accounted a nullity and by Athanasius so declared to be nor could they be their love to Meletus was so ardent For though Paulinus was propounded to them as one indifferent and beyond all exception and of so blamelesse a life as it did put to silence the very enmity of the Emperour who after banished Meletus and spared Paulinus yet would not the Meletians comply with Paulinus and were encouraged therein by Meletus Soc. lib. 5. cap. 5. who for the peace of the Churches sake might have shewn more self-denial then he did And thus this Schisme continued at Antioch do what any man can for the space of eighty years Theod. lib. 3. c. 5 even until death removed the exception of Arian Bishop and Arian Baptisme out of the way This was one fruit of the Antiochian Council although sore against their wills but they endeavour to rally again by endeavouring to compose a Confession of Faith not to reconcile the Semi-Arians but to discriminate them and that may fully reach Arius his heretical sense if not over-reach the same Soz. lib. 4. cap. 28. Soc. lib. 2. cap. 35. Yet the Council of Constantinople shall be their model because its owned by the Emperour but they will make it hold forth That the Son of God is unlike the Father not onely in substance but in will And that the Son hath his beginning from Nothing And if Writers say true they gained the Emperour to be a favourer of those opinions also and so they bring it into the Council to passe the same but still the major part would not agree thereto and so the Council is dissolved and though they cannot carry it out with multitude yet they bear it out as the Faith Imperial and as the Faith of Great men such as the Great Masters Eudoxius Ennomius Acasius and Aetius and to be observed by all that expect preferment For now the Semi-Arians are underneath Sect. 7. and as those usually do who separate from principles of pride falling into discontent go from bad to worse deny the Deity of the Holy Ghost gain the Donatists to joyn with them and thus the Macedonian Heresie becomes considerable and like to cope with the Arian and grew so exceedingly in Asia and Affrica as Serapion the Egyptian Bishop bewails the same exceedingly in his Epistle to Athanasius who thereupon enters the List in defence of the Deity of the Third Person also Athan. Epist ad Serapion as he had done in defence of the Second and writes a Discourse to Serapion for the vindicating of that truth also which is dated out of the Wildernesse where it seems Athanasius still is even now at the conclusion almost of Constantius his life Thus a Christian Emperour and Christian Arians Sect. 8. bring ruin to a Christian Empire The Bishops of the West are havocked in all places Some flie for fear others hide for fear others subscribe for fear others for want of understanding some for both and some are banished the Easterne parts generally corrupted so as in ten Provinces of Asia Bin. 476. scarce three Bishops remain that acknowledge any Deity in Christ at all The Western parts but Semi-Arians at the worst in regard the Emperour had imposed on them the Syrmian Confession which in honour he could not repeal although the Eudoxian Confession possessed now his heart But there were many Bishops who flatly held forth the Nicene Confession amongst whom was Hillary Bishop of Poictiers in France who being once banished by the Emperour is again restored by unknown means and is permitted to be quiet sine exilii indulgentia as it s said without the favour of banishment and he writing of these times saith that since the Council at Nice Annuas Menstruas de Deo fides decernimus decretis penitemus penitentes defendimus defendentes Anathematizamus aut in nostris aliena aut in alienis nostra damnamus mordentes invicem jam absumpti sumus We have our Faith for a year and some for a moneth we decree and dedecree we dedecree and redecree we blesse and curse we condemne the Faith of others and yet believe it our selves and so condemne our own Faith in other men and thus biting one another we are devoured by our selves For it s very likely that in those dayes as in these several opinions bred several practices and those uncharitable censures amongst those that were weak Neverthelesse the more advised Christians were more moderate still reputing honest men honest men though weak and not able to discern the subtilty of the times That they were induced through infirmity to submit and subscribe to this Confession Bâ—sil Epist 86. because they did not as they said see any thing therein that was evidently false or unsound That the peace of the Church was at the last cast That whatever glosse the Arians put upon the words they neverthelesse did and do adhere to the Nicene Faith And this made Nazianzen to bewail Athanasius his absence in the Wildernesse in such a storme of temptation But Constantius is now come to his last year Sect. 9. having been so unhappy as to own the name and fame of Arius who was disowned by Constantius his father who had found him troublesome to his government while he lived and saw his end so dreadful when he died Him neverthelesse
notwithstanding his profession the first part of his raign was a riddle For he spared none yet seemed to favour all He put Eusebius the Eunuch to a signal death besides many other Arian Courtiers who had been ring-leaders in the Arian dance of persecution and thus have they also their reward as well as George of Alexandria And yet Julian sends for Aetius from banishment who neverthelesse was as deep in the Arian way as any other and this man returned to Constantinople is outwardly favoured by him And although it is known by all that Julian is none of the Orthodox Christians yet by an especial Letter of high commendations he sends for Basil the Great from banishment and invites him to come unto him He likewise sends for Zeno the famous Phisician from banishment who though Orthodox yet must be nigh him as if he meant to trust him with his life And which is yet much more strange Amian lib. 22. he endeavours to reconcile the differences between the Christian Bishops as if his care should be to maintain Religion in Unity and Peace which is as high a strain as any Christian Emperour reached at And yet at the same time he sacrificed to Idols The meaning of all which at length appears to be this that hereby he endeavoured to ingratiate himself with the people by discountenancing such as were most favoured by Constantius Soz. lib. 5. cap. 5. and seemingly favouring such as Constantius most hated In all the various turnings of Julian in his way Sect. 5. Athanasius seems to be quite out of mind but he not intending to stay for particular invitation Hieron adv Lucif having newes of the death of Constantius he secretly returns from the Wildernesse to Alexandria yet concealed himself till he saw some issue and after finding the way laid open by the Emperours general Edict and the winde blowing fair and the season calme he suddenly discloseth himself and entring his Church is received with joy and well-come no enemy appearing no inclination to any umults For now the Arians can claim no more favour from Julian then the Orthodox And the Gentiles and all are bound by the Emperours Edicts Besides Athanasius is known to be a man of peace and good government and under whom the City of Alexandria had received great blessings by increase of Trade and Wealth confluence of people from all parts for Learning and Religion and so by his coming a flourishing time is expected and all is quiet Athanasius observing the coast so clear Sect. 6. forthwith calls a Council at Alexandria whereunto not onely the banished Bishops of Egypt but from all parts both of Asia and Affrica yea even from Rome do assemble themselves especially for Athanasius his sake on whom as the Sun breaking through a dark cloud all mens eyes are fixed for directions of the Churches in this their sad condition For the persecutions under Constantius instead of driving the Orthodox together drove them asunder whiles some by complying yielded too far to the Arians others stoutly withstanding the Arians too severely not onely censured all that had been of that way but all others who through weaknesse had obscured their Profession and were not so forward in the opposing of the Arians as themselves and not onely censured them but separated from them yea and from such as retained a charitable opinion of such their infirme brethren this was an universal sore and required a suitable plaister from a general Council such as this at Alexandria which through the mercy of God proved a healing Council Soc. lib. 3. cap. 4 5. The Council therefore being met first brought the broken bones of the Church together and bound them up by a Decree That all such as had relapsed to the Arians through infirmity shall upon repentance be received to Communion and to their places By which Decree said Hierome Satanae faucibus ereptus est mundus The World was rescued out of the Devils Jaws Such a Parliament God in his mercy give to these Nations after all the sad distractions under which they now do groan Secondly in the Doctrine concerning the Holy Trinity there appearing a difference between the Greek and Latine Churches in words onely expressing the same thing in substance wherein they both did agree Nazian Encom Athan. Athanasius composed the matter so as having gained them both to subscribe to the same thing in substance and to be contented to lay aside the use of those words that maintained the difference and to use no other words then those that are in the Scriptures unlesse in case of disputes about errours that are or shall arise Then the Council determined against the errour of Eudoxius who denied the similitude between the Father and the Son and also against the errours of the Macedonians Soc. lib. 3. cap. 36. and against the errours of the Apollinarians who observing the differences between the Arians and Semi-Arians separated from them both and took up an opinion That the Son of God assumed the body of Man without a soul and after being convinced of that errour yielded that He had the Soul of a Man but had not the mind of a Man and that His God-head supplied instead thereof and yet they did still maintain the Consubstantiality of the Persons of the God-Head They took also into consideration the multiplicity of Confessions of Faith scattered abroad Sect. 7. and concluded to lay all aside but the Nicene Faith onely and herein they did disown that Confession of the Faith said to be made at the Council at Sardica wherein both Athanasius and many others of this Council were present and would not agree to any Confession distinct from the Nicene Faith Lastly Athanasius at this Council recited his Apology for his flight into the Wildernesse and retiring himself from Alexandria which his Arian enemies by way of scandalous imputation called a diserting of his place and trust Then they sent a Declaration of the conclusions of this Council to the Churches and amongst the rest to Basil the Great which came very opportunely to him who was now beset with harsh censures of such as were more austere against his compliance with such as were penitent for their relapse to the Arians through the dread of persecution And Basil having received Athanasius his Letters holds them forth as a Buckler against such detractors telling them that herein he did follow the direction of the Fathers of the Church signisied to him by Letters from that blessed Father Athanasius of Alexandria wherein he saith that all the Bishops of Macedonia and Acaia did agree unanimously herein Basil Epist 75. ad Neocesar And that Basil could not but submit to the determination of so worthy a man as Athanasius was The Alexandrian Council now ended Sect. 8. Athanasius betakes himself wholly to his Ministry wherein he had such successe as multitudes are converted and amongst others there were some of the Gentile Priests and
They replied that he was deposed and banished The Emperour turning his horse rode on and they followed him and upon occasion of the Emperours stop they tell the Emperour that Athanasius had been banished by Constantine the Great and after by Constantius and after that by Julian Jovinian answered he knew all this and he well knew how and why but all those things are past The Arians moved that they had other matters of late to object against him The Emperour told the Arians that they were many persons he could not hear them all chuse you therefore said he one or two in the name of all the rest and let them attend upon me and I will hear them The Arians thereto replied that they were contented that any one should be their Bishop but Athanasius The Emperour answered And why shall Athanasius be excepted I have heard that he is an honest able learned man and one that teacheth the truth faithfully He will do it said the Arians with his mouth but deceit is in his heart The Emperour said what have you to doe with his heart Let God alone meddle with that do you hear what he saith Then one of them told the Emperour that one of Athanasius his disciples under colour of Athanasius his name had bereaved him of his house The Emperour answered what is that to Athanasius the Law is open A Greek then present told the Emperour that himself had cause to complain against Athanasius The Emperour answered You are a Greek what have you to do with Athanasius Then the Arians brought Lucius to the Emperour and prayed him that Lucius might be their Bishop The Emperour understanding their designe called for Athanasius and commanded him to return to Alexandria and teach and govern the Egyptian Churches as he should find most meet and so the Emperor departed and Athanasius also to Alexandria Athanasius had not been long at Alexandria Sect. 4. before a Letter came to him from the Emperor Jovinian Theod. lib. 4. cap. 3. requiring an account from him concerning the Nicene Faith in relation to the opinion of Arius for answer whereunto Athanasius calls another Council at Alexandria of the Bishops of Egypt and Lybia and Thebais wherein the Emperors Letters are read and they concluded to attend upon the Emperor by special Messengers with their Answer to the Emperor Letters Wherein they possess the Emperor with the true state of the Arian Doctrine and of the state of the Orthodox Churches even as contrarily the Arians had possessed Constantius with their opinions before the Orthodox could make their case known to him And in their Letters they give Jovinian humble thanks for their pre-admittance and his desire to be informed from them of the principles of Religion as touching which they tell him that the true Faith is set down in the Holy Scriptures which is the Word of God and that the Faith confessed by the Nicene Council is contained in the Scriptures Which was unquestioned till of later times Arius and his Disciples had brought into the Church dangerous Errors teaching That the Son of God had his being of nothing and was made and was mutable and that hereby many were seduced from the Orthodox Faith and that for the preventing of further mischief the Nicene Fathers proceeded to condemn such opinions and to condemn and excommunicate the Patrons and Assertors of such doctrines And that for the setling of the Churches in the Truth they had also composed a Form of Confession of Faith to be received and holden by all the Churches whereunto men of corrupt judgements refusing to submit some of them plainly oppose it by denial Others seem to agree in words but in truth by false glosses abuse the sense to the overthrowing of the true Doctrine concerning the Son of God and also concerning the Holy Ghost And therefore the Council at Alexandria judge it most meet to commend to the Imperial consideration to be received and beleeved the Nicene Faith which they publish as followeth We beleeve in one God the Father almighty maker of all things visible and invisible and in one God Christ begotten of God the only begotten of the Father that is of the Fathers substance God of God Light of Light true God of true God begotten not made co-essential with the Father by whom all things celestial and terrestrial are made who descended for us men and for our salvation took flesh and humanity to himself suffered and rose again the third day ascended into Heaven and shall come to judge the living and the dead and in the Holy Ghost Those therefore who affirm that once it was when the Son of God was not and that before he was begotten he was not And that he was made of nothing or of other substance or essence And was made mutable or variable Are excommunicate For the Nicene Council doth not say That the Son is like to the Father nor simply the like of God but that he is true God of true God and that he is co-essential because he is the natural and true Son of the natural and true Father neither did the Council separate the Holy Spirit from the Father and the Son but together with both did glorifie in one Faith of the Holy Trinity because it is one Deity in Holy Trinity This is the substance of the Letter which the Council at Alexandria sent to the Emperor Jovinian and wherewith the Emperor setled his resolution to establish the same by his Authority and to lay aside other Confessions presented to him The Macedonians and Semi-Arians likewise call a Council Sect. 5. and they move the Emperor to banish the Acasians and others of the highest strain of Arians and under colour thereof would pretend themselves Orthodox But the Emperor knew them and gives them a short Answer He hates such as maintain contention He loves and honours such as are for peace and union The Acasians perceive the Emperors inclination and fearing to be ground to nothing between these two Mill-stones the Semi-Arians and the Orthodox They therefore held a Council at Antioch under Meletus who now is returned and setled Bishop there And in this Council they dis-own their former Opinions and hold forth themselves to be in conjunction with the Nicene Faith and that the Son is consubstantial with the Father and begotten of the Substance of the Father and nevertheless is the same breath glance at a similitude of the Son to the Father as touching his substance and which is yet more they will condemn Arius for saying That Christ is come from nothing and the Eunomians for affirming That the Son is unlike the Father and these being thus represented to the Emperor though herein they worshipped not God but the purple Robe they likewise are restored to their Churches again Opinions taken up upon pretence of Conscience and not substantially grounded on the Word of God and all Schisms upon such foundations are blown away by the breath of a
the Churches and so chief enemies to Athanasius during all their time And by the nigh conjunction with the Emperours grown to that height that though Rome might about those times begin to put up head for the Supremacy the Bishops of Constantinople appeared as a check upon them and might have given them the mate but that the Roman Bishops had the advantage of the Orthodox Bishops ioyning with them as assertors together with them of the doctrine of the Sacred Trinity in Unity of the Godhead Although it afterwards appeared that the Roman Bishops abused their principles to the gaining of Authority for themselves over the consciences of the Orthodox Churches in the Conclusion Now as touching Athanasius his return to the Churches at Alexandria Sect. 4. it was so acceptable and their joy so triumphant as it occasioned the Arians to envy thereat and taking offence where no offence was given Theod. lib. 2. cap. 2. Soz. lib. 3. cap. 2. they give offence themselves by raising tumults and then charge the same upon Athanasius as if his coming to Alexandria was the cause of sedition tumults and bloud-shed when as the true cause was their own envy and distempered minds at what they saw was come to passe Now in what relation the City of Alexandria and Egypt then stood whether in subjection to Constantine Constantius or Constans appeareth in no Writer that I can find But the Arians at Alexandria have recourse to Constantinople with their complaints against Athanasius where they meet with Eusebius and Theognis who glad of their acquaintance undertake to countenance the same before the Emperour CAP. XI The Council at Antioch where Athanasiusis banished His escape from his enemies The first Arian Confession of Faith is made at Antioch EUsebius now Bishop of Constantinople Sect. 1. having now gotten both Wind and Sun of Athanasius brings in complaints against Athanasius with full sail and unlades them before the Emperour who easily believes any thing against Athanasius that hath but a criminal sound and is soon resolved to call a Council at Antioch Soc. lib. 2. cap. 5. and try the matter before himself in full Council Now had Athanasius holden quiet possession of his Church at Alexandria since his return by the space of four years that is to say during the life of Constantine the Son of the great Constantine and until the Council at Antioch Ibid. which as Socrates noteth was about five years after the death of Constantine the Great Soz. lib. 3. cap. 5. So as now Athauasius his Patron being dead for he was slain at Aquileia the influence from Constantius upon him was the more malevolent but yet much worse by the conjunction with Eusebius now Bishop of Constantinople who having gained the Imperial City he writes his Letters to Julius Bishop of Rome Theod. lib. 2. c. 4. letting him know of the complaints made against Athanasius and that it was the Emperours mind that the same should be tried before a Council and that the Emperour had summoned a Council to be holden at Antioch for the solemn Consecrating of a Church there which formerly was begun by Constantine the Great and now finished by Constantius A fair pretence of building of Churches but most men understood them aright that it was rather for the pulling down of the Church of Christ by banishment of Athanasius which is generally known they threaten And for this cause divers of the Orthodox Bishops come not at all and others of them that are in their journey are seized upon and imprisoned by the way and by that unjust means many escaped strong temptations which otherwise they had been exposed unto by their presence at the Council Sozom. lib. 3. c. 5. Nevertheless there met at that Council one hundred Bishops saving one and amongst the rest Eusebius now Bishop of Constantinople failed not for Athanasius is his designed morsel without which his appetite cannot be satisfied yet it s probable he missed his expectation for if he were at the beginning of the work before he could swallow what he imagined was his own death took him out of the way and carried him to his last account concerning the Deity of the Son of God Sozom. lib. 3. c. 6. Niceph. Hist lib. 9. cap. 7. and concerning the outrages done to the people of God Nevertheless the Council goes on and Constantius himself sees to the chace and Athanasius his matter comes to consideration although he neither was present nor for ought appears was summoned The Crimes laid to his charge First that without Warrant or Order from any Council Soc. lib. 2. cap. 5. he returned from banishment and possessed himself of the Church of Alexandria Secondly That being come thither he raised Tumults amongst the people wherein some are slain others imprisoned and other otherwise punished And lastly for want of other matters they revived the complaints raised against him at the Council of Tyrus and these are charged against him anew How unjustly these things are thus charged against Athanasius may thus appear The last charge concerning the matters at the Council at Tyrus needed no answer for they were buried in their very birth and their own evidence failing can never be revived The second Article concerning Tumults was by the Apologetical Epistle of the Alexandrian Church declared to be false wherein they tell Constantius that the Catholick Church uses no such weapons in their warfare as death imprisonment bonds or corporal punishments concerning which the civil Magistrate can give further accompt And as to the first charge it was a wilfull mistake For Athanasius was not banished by the Emperour in order to the sentence of the Council at Tyrus which depended upon appeal before him but upon new matters originally arising before him and these being of a political consideration concerning the publick peace the Emperour might as well restore Athanasius without the Council as banish him without the Council But Athanasius cast a block in the way of their whole proceedings he saw their intentions Sect. 2. for who saw them not he therefore delayes his appearing at Antioch if he were summoned and left them to proceed without hearing of both parts This being understood by Constantius he sends to apprehend Athanasius but he being aware thereof withdrew himself out of the way Soz. lib. 3. c. 5 8. and hid himself for the present and afterwards escaped away to Rome Some write that he was sent for by the Bishop of Rome upon the Letters of complaint from Eusebius Theod. lib. 2. c. 4 and both may be true for after that Eusebius had sent his Letters it s said that the Bishop of Rome answered the same by his Letters and intimated that Athanasius could not with safety come for trial where so much prejudice was against him and therefore he tells Eusebius that those matters against Athanasius should be heard at Rome where also a Council was to be holden and