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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	antioch_n	apostle_n	elder_n	2,819	5	9.5165	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45496	Archaioskopia, or, A view of antiquity presented in a short but sufficient account of some of the fathers, men famous in their generations who lived within, or near the first three hundred years after Christ : serving as a light to the studious, that they may peruse with better judgment and improve to greater advantage the venerable monuments of those eminent worthies / by J.H.	Hanmer, Jonathan, 1606-1687.; Howe, John, 1630-1705.; Howell, James, 1594?-1666.	1677 (1677)	Wing H652; ESTC R25408	262,013	452

and make his way and work by far more facil and pleasant which that it may be the issue of this undertaking is heartily desired by him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. H. Each Chapter consists of all or most of these following particulars concerning each Father 1 § A Brief account of his Life and Travels in the Church 2 § His Elogy and the esteem he was held in 3 § His labors and writings whereof 1. Some are lost 2. Some remain of which 1. Some are dubious 2. Some are spurious 3. Some are genuine and of these 1. Their sum 2. Their censure 4. § His language and stile 5. § Some notable and select passages 6. § His slips and errors whereof 1. The Occasion and Ground 2. The Apology and Plea that may be made for some of them 7. § His end and death The FATHERS treated of in this Treatise viz. Page 1. Ignatius Antiochenus 1 2. Iustinus Martyr 22 3. Irenaeus Lugdunensis 51 4. Clemens Alexandrinus 79 5. Tertullianus 111 6. Origenes Adamantius 171 7. Cyprianus Carthaginensis 248 8. Lactantius Firmianus 314 9. Athanasius Alexandrinus 339 10. Hilarius Pictaviensis 390 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR A VIEW of Antiquity 1. Ignatius Antiochenus §1 AS touching Ignatius surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Ancient and Eminent Bishop and Martyr what Country-man he was how brought up and Educated in what manner and by what means converted unto the Christian Faith and advanced unto the weightier functions in the Church is no where extant nor recorded in history The relation of Nicephorus seems fabulous and inconsistent with what is to be found in the Epistles attributed by some unto Ignatius himself wherein 't is said that he never saw Christ corporally or in the flesh He therefore could not be as the above-named Author reports him to have been that little Child that Christ called unto him and set in the midst of his Disciples commending simplicity unto them and saying Except ye be converted and become as little children ye shall not enter into the kingdom of heaven But though he so saw not the Lord Jesus yet did he live and familiarly converse with them that had so seen him being as is generally received the Disciple of the Apostle Iobn as were also his contemporaries Papias Bishop of Hierap●lis and Polycarp ordained by the said Apostle Bishop of Smyrna as was our Ignatius Bishop of Antioch by the Apostle Peter of whose right hand saith Theodoret he received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which Church he was the third Pastor or Bishop the Apostle Peter being the first to whom next succeeded Evodius one of the seventy Disciples as saith Dorotheus Eusebius makes Ev●dius the first and our Ignatius the second Pastor there which is true indeed of the fixed Bishops of that City for Peter stayed but a while there and then departed unto Ierusalem and other Eastern Regions If therefore the Apostle Peter begin the Catalogue as some make him to do then is he the third but if Evodint as others then the second Bishop of that place His zeal toward the house of God was exceeding great even burning hot for which he was had in as great esteem and most acceptable unto those of chiefest note especially Polycarp and the rest of the Asian Bishops whereof they gave an ample testimony by their flocking to him as the most famous man of all the East when they heard that he was lead bound toward Rome For in his way being at Smyrna the neighboring Churches having notice thereof sent each of them their messengers to salute and visit him in their behalf among whom were the Bishops of some of those places accompanied by the Elders and Deacons the like also was performed by the Bishop of Philadelphia upon his coming to Troas An evident demonstration of the high and more then ordinary respect which they bare unto him and his answerable worth who as they deemed deserved it from them § 2. He was accounted the first and chief of the Oriental Bishops as excelling them all both in the holiness of his life and his powerfulness in Preaching the Gospel as well as in the prerogative of his seat yea among the Fathers of the Primitive Church he holds the first place A Doctor in every regard blessed whom Bernard stiles by the name of the great Ignatius our Martyr with whose precious reliques saith he our poverty is inriched a most holy Man and altogether the most Ancient of all now extant one truly Divine and even unto our memory famous and in the mouthes of many a clear evidence of his admirable worth and that variety of the gifts of the holy Ghost wherewith he was choicely adorned a man of eminent Sanctity as also a singular and ●ervent lover of our Lord Jesus Christ in publishing the word of God very zealous and no less Learned in so much as his Learning as well as his vertues were celebrated of old amongst which the magnanimity of his spirit in the cause of Christ happily conjoyned with sweet humility and holy simplicity did add not the least lustre to this accomplish'd Martyr § 3. The remains of his Learning and labors are only some few Epistles written by him unto several Churches and Persons not long before his death which as a certain well drawn picture do excellently represent and give us a lively image of him for therein are notably discovered his vigorous and singular love to Christ his fervent zeal for God and his glory his admirable and undaunted courage and magnanimity in his cause accompanied with such sweet humility and exemplary meekness of Spirit that as in all he shewed himself to be a true Disciple and follower of Christ so may he well serve as a pattern for the imitation of succeeding generation Talis erat sublimis illius animi submissio è contra ejusdem submissi animi sublimitas ut mirâ quadam connexione summis ima conjungat quae admiratione delectatione animum simul afficiant Such was the submission of that sublime soul and on the other side such the sublimity of that submisse soul that with a certain admirable connexion he joyned together the lowest with the highest both which may well affect the mind with wonderment and delight These Epistles do amount as now extant unto the number of fifteen and may be divided or ranked in three sorts 1. Such as are Genuine and for the main and bulk of them by most apprehended and granted to be his of which Casaubon thus For the Epistles of Ignatius to deny them to be those of that most ancient Martyr and Bishop of Antioch would be Heresie at this day and verily as for some of them we shall else where if it shall please the Lord defend their antiquity by new reasons These are six in number though commonly thought to be seven

Latine Versions this Epistle inscribed thus Ad Mariam Cassobolitam sive Castabalitam And so doth the Reverend Primate chuse to name her in the same Chapter The Scholiast upon this Epistle thinks this to be that Mary whom among others the Apostle Paul salutes Rom. 16. 6. a woman of singular piety and stiled by our Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most accomplished for wisdom and learning and his most learned Daughter 2. To Polycarp Bishop of Smyrna 3. To the Church of Tarsis 4. To the Church of Antioch 5. To Hero Deacon of Antioch 6. To the Church at Philippi Baronius is very confident that these as well as the former are Ignatii germanas easdemque sincerissimas The true and unfeigned Epistles of Ignatius supposing that none can rationally doubt thereof who will compare them together seeing that in the judgment of all the Learned their agreement in stile character and many other notes of words sentences and things doth plainly speak out and evidence so much Than which saith he a better proof cannot be brought or desired so that there is no ground for the least suspicion of imposture But these big words of his upon examination will appear to be of little or no force as the Reverend Vsher shews for as touching the likeness of stile c. between these Epistles it is not such or so great but he that would counterfeit Ignatius might easily imitate him so far The Forger observed some forms of speech and composition frequently occurring and familiar to him which he conceived was for his purpose carefully to retain He considered that Ignatius delighted in compounding words with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning for as he himself was surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so are the Ephesians praised by him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words and the like he useth also in other of his Epistles Hence the same words are taken up by the framer of these Epistles So likewise in the true Ignatius we meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. wherein he is imitated by his counterfeit as also in divers other expressions and sentences which the Impostor might do without any great difficulty so that it ought not to seem strange if there be in some sort an uniformity of stiles found in them Besides the deceit may be discerned by some passages contained in these which cannot be imagined ever to have fallen from the pen of Ignatius e. g. This is reckoned among the Heresies sown by the Ministers of Satan that Christ is he who is God over all Again if any one shall fast on the Lord's day or Sabbath one only excepted he is a murderer of Christ Also if any one celebrate the Pascha with the Jews or receive the symbol of the Festivity he is partaker with those who slew the Lord and his Apostles wherein he condemns the Romans who used to fast on the Sabbath and Polycarp whom he calls most blessed together with the Asian or Eastern Churches who kept the Pascha or Easter after the manner of the Jews viz. as to the day whereon they observed it which plainly shew the Author of these Epistles to have been some latter obscure and absurd fellow altogether unlike Ignatius Moreover in these Epistles there is some mention of some stiled Laborantes who are ranked among the orders of the Clergy And Diaconissae cujusdam Divini cursoris or Letter-carrier of which Functions or Offices Ecclesiastical there is a deep silence among the Ancients which how could it have been had Ignatius written so plainly of them Lastly writing to Polycarp he thus speaks Attend unto your Bishop that God may to you what had he forgot that he wrote to a Bishop Almost throughout this whole Epistle I find saith Scultetus the genuine Ignatius wanting And well might he say so had he only taken notice of those two words which argues the Author to have been but a mean Grecian and very unskillful in that language viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the copious Greek were destitute of words by which to express the Latine deposita and accepta Upon such considerations as these the famous Whitaker thus concludes concerning five of these latter Epistles for he accounts the Genuine to be seven because that to Palycarp is reckoned as distinct from that unto the Church of Smyrna both by Eusebius and Ierom It 's apparent saith he that five of these are without doubt adulterate and spurious Again it 's certain these are suppositious and foisted in by others And therefore though Baronius do affirm that four of these should be added by the Philippians unto the former collected by Polycarp and sent unto them and that they were afterward commonly known both to the Greeks and Latines which yet neither Eusebius among the Greeks nor Ierom among the Latines both of them curious enough in their enquiries came to the sight and knowledge of who can imagine and would give credit thereunto upon the bare report of the Cardinal Credat Iudaeus Apella Non ego Besides these there are three more of a later date added to the former by Antiocbus the Monk who lived under the Emperour Heraclius and so seems to be coetaneous with the Constantinopolitan Chronicler one of those formerly mentioned who collected the second rank of Epistles between which two collections there could therefore be no great distance of time Thus now at last they are grown up to the number of fifteen the three last added are 1. One unto the Virgin Mary together with her answer 2. Two unto the Apostle Iohn Which saith Bellarmine are not to be found among the Greek Copies of his Epistles nor do they at all savour of the Gravity of Ignatius his stile And Baronius leaves it to the prudence of the pious Reader whether he will allow them any credit or no Only saith he we know that they are cited by Bernard and some later● Authors make mention of them But saith Possevine they are of no such certain credit as the other yea seeing they are not found written in Greek nor mentioned by any of the ancient Fathers ad Bernardum usque unto the obscure age of Bernard It 's the safer course in my judgment saith Mastraeus to rank them among the number of Apocryphal Writings or at least to account them not altogether certain and genuine So faintly and dubiously do even the Romanists themselves speak of the authority of these three last Epistles Hence may we observe with what caution the Epistles of Ignatius even the most received and undoubted since so corrupted are to be made use of and upon how weak and sandy a foundation viz. the pretended authority of Ignatius the Papists build their unsound Doctrines of superstitious honouring the Virgin Mary of the name of Pope

believers in the grounds and principles of Christianity and to refute Ethnick and heretical opinions which they used to do not in Sermons and Homelies but in a Scholastical manner their Auditors being not only such as were newly converted from heathenism but also the children of believers grown up to years of understanding specially such as were intended for Ecclesiastical imployments Accordingly not only were the principles of Religion taught and the Sacred Scriptures expounded in these Christian Schools whereof this at Alexandria is conceived to have been the first and most famous being founded by Mark the Evangelist who planted the first Church in that City but those who were trained up in them did also apply themselves to the study of the liberal arts and languages in which regard Alexandria is by Gregory Nazianzen in his Oration in the praise of Caesarius called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shop of all kind of learning Of these Schools Duarenus gives us this account Fuerunt inquit antiquitùs Ecclesiasticae scholae ad clèrìcorum aliorum egentium eruditionem institutae quibus scholis praeficiebantur magistri qui non literas modò sacras sed Grammaticam etiam liberales disciplinas docerent Erat igitur hoc munus a pastoris officio distinctum separatum Hence it is conceived our Universities took their Original in this Town viz. Alexandria Gautenus saith Heylin he should have said Pantenus read Divinity and Philosophy An. 180. from whom it is thought that the Orders of instituting Universities first began in Christendom Thus did the Ancients deem the liberal Arts to be of great use and very requisite to the preservation of the purity of Religion for which end Origen exhorted his Scholars to the diligent study of them affirming them to be very needful both for disputations and also the explication of the Sacred Scriptures And it is evident that the most famous Fathers of the Church did much excel therein being richly furnished with the knowledg of them Clemens having here spent some time in these kind of studies with great proficiency was at length made Presbyter of this Church and after a while Pantenus dying he was esteemed worthy to succeed him in the Office of Doctor or Moderator of that School in which imployment he continued long even unto the end of his days managing it with much industry and prudence to the great benefit and advantage of those that attended upon him and gaining general applause and approbation § 2. He was a man of admirable and choice endowments of nature of an acute wit most tenacious memory which he imployed and improved to the uttermost sparing neither industry nor travail for the attaining of learning and knowledge which he was very greatly desirous yea greedy of for which cause he betook him to the Schools of those men in divers provinces and countries who were most eminent and famous drawing from them what he found to be best and might most advantage him in that which he sought for Nor did he attend only upon the living but also applied himself unto and consulted with the dead diligently and judiciously perusing the Monuments of men learned in every kind that went before him as well Heathen Poets Philosophers Historians whether Greeks or Barbarians as Christian as his works full stuft with multiplicity of Authors and variety of reading do amply testifie By this means did he attain unto a great height and more then Ordinary measure of learning both Divine and Humane so that in all Antiquity he was accounted Vir celeberrimus most renowned Clarissimus horum temporum Ecclesiasticus tractator and in the judgment of Ierom than which what more accurate the most Learned of all the Ancients in whose books saith he what is there to be found unlearned yea what not extracted out of the very bowels of Philosophy they are full fraught with Learning and Eloquence Hence he is adorned by others with the titles of an egregious most Learned and most eloquent man an holy man who exceeds all others in his skill and cunning in many things of notable and almost incredible knowledge saith Gentian Hervet in Epist. ante Paedagogum in whom it so abounds that he cannot be drawn dry briefly he is saith Heinsius penu eruditionis scientiae a full store-house and plentiful magazine of Learning and knowledge so that Cyril who was afterward Bishop of the same City where our Clement was Presbyter and Professor calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eloquent man endued with multiplicity of knowledge one that dived so far into the writings of the Greeks as few of those had done who went before him His piety and zeal for the honour of God and the advancement of Christian Religion were no less than his Learning being a devout and holy Man For he was serviceable not only to the Church of Alexandria whereunto he stood in special relation but went from thence unto the Churches of Ierusalem and Antioch who by his preaching among them were not a little advantaged some being edified and confirmed in the Faith of Christ and others recovered from their errours who had been seduced by false teachers Somewhat this way sounds the testimony concerning him of Alexander at that time Bishop of Ierusalem in his congratulatory Epistle unto the Church of Antioch These lines saith he I send unto you by Clement the blessed Presbyter whom ye also know and shall now more fully recognize who coming hither by the providence and visitation of God hath confirmed and increased the Church of the Lord. Thus as a faithful servant and steward did he diligently lay out and imploy the talents that he had received for the advantage of his Lord and Master who had intrusted him with them He likewise greatly improved both the Learning and Life of his Master Pantenus who was a pious and a prudent man receiving from him not only instructions as a Doctor for his information but also an example and pattern as a president for his imitation for saith Nicephorus as he succeeded him in his place and imployment so did he also tread in his steps and observed the same manner and method both in his life and lectures § 3. He was exceeding useful unto the Church of Christ as well by his pen as by his preaching for being a man of singular and more than ordinary abilities he wrote divers books wherein he transmitted unto posterity the doctrines which he had received and taught and vigorously asserted and maintained the truth against the adversaries and opposers of it Of which writings many are lost through the injury of time and neglect of succeeding ages and some are remaining unto this day Of the first sort are such as these by Ierom and Eusebius 1. A Commentary de Paschate which saith Eusebius he composed at the instance of some friends who earnestly desired that he would commit to writing

and of light to illuminate but also and that chiefly to bring that unto some good and profitable end and issue that hath been devised by wicked men and to use those things profitably which seem to be evil Again nothing comes to pass without the will of the Lord of all It remains therefore that we briefly say that things of this Nature viz. persecutions c. do come to pass the Lord not letting or hindring them for this only salves both the Divine Providence and Goodness for we ought not to imagine that he doth effectually cause afflictions far be it from us so to think but we ought to perswade our selves that he doth not hinder those who are the authors of them but make use of the bold attempts of adversaries unto a good end 7. God who is good and gracious chastiseth for three causes 1. That he who is chastised may become better than he was 2. That such as may or shall be saved being admonished by Examples may be prepared 3. That he who is injured may not be contemned and apt or exposed to more injury 8. Speaking of the several sorts of Officers in the Church he makes mention only of those three commonly received viz. Bishops Elders and Deacons 9. Reprehension is as it were a kind of Chirurgery of the affections of the Soul and admonition is as it were a kind of dyet for the sick soul which counselleth and adviseth unto those things that are to be taken and forbids such as are to be forborn 10. He calls pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Metropolis or principal seat of Vice 11. As touching the Author of the Epistle to the Hebrews because I find it recorded by Eusebius Nicephorus and others I thought good not to omit it he affirmeth it to be Pauls undoubtly whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine Apostle and therefore written in the Hebrew Tongue for the Hebrews sakes but faithfully translated by Luke who was the Disciple of Paul and published unto the Gentiles or Greeks and therefore we find in it the like phrase or manner of speech as is used in the Acts of the Apostles And that we have not the wonted superscription prefixed in this Epistle viz. Paul an Apostle c. he gives this reason of it For saith he writing unto the Hebrews because of the ill opinion they had conceived of him he very wisely concealed his name left upon the sight thereof they should be dismayed and refuse to read the Epistle And also even as Macarius the Elder said for as much as the Lord himself was the Messenger of the Almighty and sent unto the Hebrews Paul for modesties sake or out of his humility being the Apostle of the Gentiles wrote not himself the Apostle of the Hebrews partly for the honour due to Christ and partly also for that he being the Apostle of the Gentiles did freely and boldly write unto the Hebrews 12. Of the Order of the Evangelists according unto the tradition of the Elders he thus writeth The Gospels which contain the Genealogies are placed and accounted the first viz. Matthew and Luke The Gospel according to Mark was written upon this occasion when Peter preached openly at Rome and published the Gospel by lively voice many of his Auditors entreated Mark having been a hearer and follower of that Apostle a long time and one that well remembred his words to deliver unto them in writing such things as he had heard Peter Preach before which thing when Peter afterward understood to be done though he had not given command that it should be done yet being done he forbad it not Iohn last of all seeing in the other Evangelists the Humanity of Christ set forth at large being intreated by the Disciples and filled with the holy Ghost he wrote chiefly of his Divinity 13. By the Gnostick in our Author in whom this term is freequently used we are to understand the compleat and perfect Christian whom he so stiles in opposition unto those foul Hereticks and false Christians who for the excellency of knowledge which they vainly boasted of proudly assumed and appropriated unto themselves this name and title of Gnosticks or knowing men by which they are commonly known Against these he opposeth the true Gnostick for the information and description of whom he wrote his Books of Stromes as the inscription set down by Eusebius and more at large by Photius doth more than intimate though especially and particularly he discourseth upon this subject in the sixth and seventh Books wherein he treateth of the Affections Science Speech Prayers Love both to God and to the Truth of the benignity Sacrifices and Contemplation of the true Gnostick In which description he is so exact that he therein shews rather what a one a Christian should be than what any one is there being no such example to be found such as was the pourtraict of a wise man by the Stoicks and of a common-wealth by Plato whom herein our Author imitated 14. He shews whence several Heresies have their several names Some saith he take their names from the Authors of them as from Valentinus Marcion and Basilides although they boast that they bring the opinion of Mathias for both the Doctrine and Tradition of all the Apostles was one and the same Some are named from the place as the Peratici Others from the Nation as the Heresie of the Phrygians Some from their profession as the Encratitae because they abstained from Marriage Wine and the eating of Flesh others from their proper opinions as the Docitae and Haematitae Some from their hypotheses and the things which they honoured as those which are called Cainists and Ophiani Others from those things which they nefariously perpetrated and dared as those of the Simoniani who are called Entychitae Of which last Danaeus thus speaks Canistae qui ab amoribus turpissimis ita sunt appellati fuerunt tetriores quanquam Clement strom lib. 7. putat fuisse Eutychitas sed errorem subesse in condicibus impressis nemo qui aliorum de eisdem rebus scripta legerit dubitabit 15. In the first Book of Stromes undertaking to demonstrate the antiquity of the Christian Religion and that it was before the Philosophy of the Heathen he proves that Moses who flourished in the time of Inachus the King of the Argives was more ancient than any of the Greek Poets Philosophers or Wise men yea most of their gods to which end he sets down and reckons the times of the Kingdoms of the Jews Persians Macedonians and Romans and so presents us with an exact and accurate Chronology from the time of Moses unto the death of Emperour Commodus in whose Successors reigns viz. Severus for Pertinax who came between them held the Empire but a few Months he wrote these Books as Eusebius concludes for thus he Clemens writing his Books of Stromes

against the defenders of true piety The Emperor understanding what had passed was much incensed against those Bishops and by his Letters sharply reprehended them for what they had done requiring them to appear before him at Constantinople whither being come they waving all former accusations instil into the Emperors ears another foul slander against Athanasius viz. That he had threatned to hinder the transportation of corn as was wont from Egypt unto Constantinople which begat in the Emperor such indignation against the Bishop that without hearing he banished him into France unto the City of Triers Galliarum metropolis inquit Athanasius Treviris ad Mosel●ae r●ipam olim inquie Victorius insignis Galliae nunc Germaniae imperialis urbs then belonging unto that Kingdom but since unto Germany being now the seat of one of the Ecclesiastical Electors although some conceive that the Emperor did this for the safety of Athanasius and in hope that hereupon peace and unity among the Bishops would ensue Arius upon the banishment of Athanasius entring again into Alexandria occasions new tumults there which when the Emperour understood he sendeth for him unto Constantinople requiring him by subscription to testifie his ●onsent unto the Nicen faith this he doth ●ignedly Hereupon the Emperour requires Alexander Bishop of Constantinople to receive ●im into communion Who all night long by ●arnest prayer beseecheth the Lord either to ●ake him out of this life or else to take away 〈◊〉 lest by him this Church should be in●icted with his heresie Arius the next day ●oming with a great company toward the Church in the way turns aside to ease himself which while he was doing he burst asunder in the midst like another Iudas so that ●is bowels came out and dyed ignominiously ●n the place whom the Eusebians with shame ●nough took thence and buried him So pre●●lent were the prayers of the good Bishop Alexander Shortly after this dyeth the Emperour Con●●nti●e the great leaving the Empire unto his three Sons viz. unto Constantius the East and the West unto the other two Constans and Constantine Before his death he had a purpose to recal Athanasius from his banishment 〈◊〉 being prevented he commits the doing ●ereof unto his Son Constantine which he accordingly performed sending him back with Letters recommendatory unto the Church of Alexandria unto which he returned after he had been about two years and four Months in exile But he held not his government quietly above three years for returning without out common consent and the decree of the Bishops he was by the Arians accused unto Constantius infected with and a great favourer of that Heresie and thereupon by the Synod of Antioch wherein the Arian faction prevailed consisting of ninety Bishops again deposed and one Gregory set up in his Room Athanasius now finding it not safe for him to continue in Alexandria fled unto Iulius Bishop of Rome who assembling the Western Bishops sends him back with Letters testimonial and pressing his restitution But upon his return unto Alexandria a great tumult being raised by the Arians wherein some were slain the blame hereof is cast upon Athanasius and this seconded with other calumnies which so enraged the Emperour Constantius against him that he sent one Cyrianus a Captain with many Soldiers to apprehend him Withal by his Edicts he required all his Officers to make diligent search for him promising rewards unto any that should bring him alive or else his head unto the Emperour Hereupon he is for●ed to hide himself which for sometime he did in a certain Well or Cave which was known unto none save only to one of his familar friends who sent him necessaries by a Servant who at length discovered him But Athanasius having timely notice hereof the same night wherein he should have been apprehended betook him unto another place Yet finding it not safe for him to remain in the dominions of Constantius he fled into the West unto the Emperour Constance who very honourably received him Unto whom he makes a very sad complaint of the injuries offered him by the Arians earnestly desiring him that a Synod might be called for the discussing of his cause The Emperour hearkning unto him obtains of his Brother that an universal Council both of the East and Western Bishops should be convened at Sardica in Illiricum Of which Binuius thus Concilium Sardicense inquit 〈◊〉 Nicaeni appendix et a multis Nicaeni nomine umprehenditur Sculte●us stiles it pa●em Ni●enae Synodo Where being assembled the Eastern Bishops required that Athanasius and his sautors should he removed from the Council Which being denied as unjust the Eastern Bishops withdrew and instituted an An●●synod at Philopolis in Thrace wherein the decrees of the Council of Tyre against Athanasius were confirmed the doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concluded and agreed on and Iulius Bishop of Rome Hosius of Corduba Maximinus of ●riers and divers others for receiving Atha●asius unto communion were deprived of their Bishopricks What was the issue of these cross Councils appears in the following words Ex contrariis decretis harum Synodorum ortum est ●tron et diuturnum Schisma inter Orientales et Occidentales Ecclesias quod ante Gratianum et Theodosium Imperatores non desiit ita ut invicem ●●n communicarent For on the contrary the Council of Sardica having heard Athanasius clearing his innocency received him unto communion condemning his accusers Withal they confirm'd the 〈…〉 Council and decreed that such as defended the contrary thereunto should not only be deprived of their Bishopricks but also excluded from the society and communion of the faithful Constantius notwithstanding the decree of this Council of Sardica for the restitution of Athanasius unto his Bishoprick refuseth to admit of him hereupon his Brother the Emperour Constans writes him a short but sharp Letter threatning that if he should still persist to oppose and hinder the return of Athanasius he himself would come with an Army and whether he would or no restore him again unto his place This so far prevailed that Constantius yields and again and again invites doubtful and delaying Athanasius to return by divers letters written unto him who at length hearkens and returns accordingly The Emperour meeting with him at Antioch gently entreats and confers with him permitting him with safety to go unto Alexandria withal promising to admit of no more accusations against him and by his Letters ●ommended him unto the Church of Alexandria for his singular piety exhorting them with all respect to receive him But before his departure from him he told him that the Bishops desired one thing of him namely that he would grant one Church in Alexandria unto those that dissented from and could not joyn in communion with him I am content quoth he so to do upon this condition that the Arians will vouchsafe one Church unto the Orthodox in the City of Antioch