where order should be taken for Athanasius his appearing And accordingly Eusebius and the Antiochian Council in their reply to Julius his Letters did agree thereto and promised to send to Rome their charge against Athanasius with their Delegates to proceed against him And this might be a ground for the Bishop of Rome to send to Athanasius to come to Rome and for the Bishop of Rome at the Council there to hear the Cause and for the Council at Antioch to send their delegates thither and yet no Supremacy hereby vested in the Bishop of Rome over the Asian or Affrican Churches Thus escaped Athanasius to Rome Sect. 3. where he finds Paulus the banished Constantinopolitan Bishop waiting there also for relief as well as himself But as yet whatever the Antiochian Councils letters mention concerning Athanasius his Trial at Rome they proceeded nevertheless to banish him the Emperour also confirming the same This was one illegality Soc. lib. 2. cap. 8. But a second ensued much worse which was their sudden election of Gregory Bishop of Alexandria in the room of Athanasius who was a man altogether unknown both to the Church and Province of Alexandria and yet which was worst of all they being a Council did send him and settle him with a force that brought him in by bloud And all this done by a Vote procured as ill as all the rest Athan. Apol. 2. Epist Jul. Ibid. For whereas their Council consisted of one hundred Votes well nigh yet they could not find forty to agree in this Vote Onely the Emperours Vote concurring put all the rest to silence But such as the work such was the issue for Gregory continued there not long before not onely the Orthodox Christians but even the Arians also were weary of him and for his cruel and bloody entrance and his imperious government Soc. lib. 2. cap. 10. Soz. lib 3. cap. 6. and gluttonish indulgence thrust him out of his government and put in George of Capadocia in his place and yet he also nor St. George neither as will hereafter appear The Council at Antioch having thus done what they can against Athanasius Sect. 4. have one thing more to do For the Bishop of Rome had sorely taxed this Council for siding with the Arians against the Nicene Council unto which neverthelesse all the several members of this Council or the most part of them had subscribed This the Antiochian Council fear will stick upon them for their consciences told them that they had done somewhat that might deserve such imputation and that it would be a shame for so many learned men to be relapsed in a Council and so many reverend Bishops to be reputed disciples to Arius who was but a Presbyter defamed in his doctrine life and death They bethink themselves therefore of a declaration to the Churches Soc. lib. 2. cap. 7. wherein they set forth That they are not faln from the Nicene Faith neither are they disciples of Arius and in witnesse thereof they there make Confession of their Faith A company of fickle hearted Bishops they were They are not faln from the Nicene Faith nor will they own it They will have a Confession of their own and yet will own none They frame a Confession and publish it and then like it not By that time that they are warm in their work of Confession they repent of what they have confessed and confesse anew to this purpose Soc lib. 2. cap. 7. We believe in one God the Father Almighty Maker of All things And in one Lord Jesus Christ His Onely begotten Son God by whom all things are made Begotten before all things of the Father God of God Whole of Whole Onely of Onely Perfect of Perfect King of King Lord of Lord The Living Word Wisdom Life True Light Way of Truth Resurrection Power Door That He cannot be converted nor changed The Expresse Image of the Deity Essence Virtue Council and Glory of the Father The First Begotten of every Creature Who was in the beginning with God The Word by whom all things are made and in whom all things consist Who in the last dayes came from Heaven is born of the Virgin Made Man and the Mediator of God and Man The Apostle of our Faith and Lord of Life who suffered for us arose for us the third day and ascended to Heaven And sitteth at the right hand of the Father And shall come with glory and power to judg the Quick and the Dead And in the Holy Ghost which giveth comfort sanctification and perfection to Believers And the words Father Son and Holy Ghost do exactly expresse the proper Person Order and Glory of every of them so named That they are three in persons but in consent one If any man shall teach ought against the right and sound Faith of the Scriptures or that there is or was a time or age before the Son of God was made Let him be accursed And if any man shall call the Son a creature as one of the creatures or a branch as one of the branches Let him be accursed Many more words they are then in the Nicene Confession and yet not enough They will seem to allow to Christ all that can be desired and heap up many of his titles and might have out of the Text heaped many more And for all this they will not allow Christ all his excellencies He shall be allowed to be before all time Soz. lib. 2. cap. 5. but not coeternal with the Father he shall be Lord of Lord but not consubstantial with the Father If their meaning then be one and the same with the Nicene Confession why then do they differ in words unlesse they intend thereby that people should stick to no one form but to take up any that shall come to hand and thereby swallow down errour more unsensibly Like to many in these late Parliaments wherein much endeavour hath been for a form of Articles of Faith that might be established by Law but little or nothing could be effected The consciences of men have been so tender that they cannot endure any form of wholesome words but like this Antiochian Council they like the Nicene Faith and yet will have liberty to differ from it they will publish one so as they be not bound thereto but be at liberty to change The newes of this new Antiochian Confession coming to Athanasius Sect. 5. made him the more earnest to assert the Nicene Confession and being now to make his defence before the Council at Rome he as was usual in such cases declared the substance of his Faith before the Council so compendiously and with such apt expressions that the Council caused the same to be published for the further clearing forth of the Nicene Faith which formerly had passed abroad variously in regard of the losse of the Original Copy of the Acts of the Nicene Council Basil Epist yet it seems that Athanasius his Confession
Sect. 1. Soc. lib. 2. cap. 24 25.26 Soz. lib. 4. cap. 5. when as Photinus began to act his part and it incensed him not a little that such innovations durst put up head in his own presence and therefore he is easily induced to call a Council there whereas Photinns was at that time Bishop The Arians furthered him also therein being as earnest therein as himself and procured the Emperour also to send for Hossius whom once gained they hoped to gain many more and he came though unwillingly as he had cause In the transaction thereof the Arians dealt cunningly For they made a Confession of Faith that on the one side aimed to strike Photinus in the right vein and which also on the other side may go down with Hossius and others of his way and yet must be safe for the Arians to approve For the Council consisted most of such And this Confession is thus framed We believe in one God Father Almighty the Maker and Framer of all things of whom all the Father-hood in Heaven and Earth is named And in his onely begotten Son our Lord Jesus Christ before all ages begotten of the Father God of God Light of Light by whom all things are made which are in Heaven and in Earth visible and invisible Who is the Word Wisdom True Light and Life Who in these last dayes is made Man for us born of the Holy Virgin crucified dead and who arose from the dead the third day and ascended into Heaven sits at the right hand of God the Father and shall come at the end of the World to judge the Living and the Dead and to render to every man according to his works of whose Kingdome there is no end but remaineth for ever For He shall sit at the right hand of the Father not onely whilst this World last but also in the World to come And in the Holy Ghost that is the Comforter whom the Lord promised to send after his Ascention unto his Disciples that He might teach them and mind them all things and did send Him by whom the souls of such as sincerely believe in Him are sanctified 1. Those therefore that affirm that the Son is of things which are not or of any other substance then of God the Father Or that there was time or age when He was not are accursed 2. So if any man affirm that the Father and the Son are two Gods 3. Or that Christ was God before all ages and therewith doth not confesse that the Son of God with the Father made all things 4. Or that the Son of God or any part of Him is begotten of Mary 5. Or that the Son is born of Mary according to fore-knowledge and not before all ages begotten of the Father and was with God and that by Him all things were made 6. Or that the substance of God may be dilated or contracted 7. Or that the essence of God dilated makes the Son or shall call the Son as it were the dildting of His Essence 8. Or shall call the Son the Word of God in the mind of the Father seated or the Word brought forth 9. Or that God Man is begotten of the Virgin Mary understanding thereby that God is begotten 10. Or that shall expound these words besides Me there is no God to exclude thereby the onely begotten who is God from everlasting 11. Or shall expound those words the Word was made Flesh to be transmutation into Flesh 12. Or by crucifying the onely begotten Son of God shall understand that the Son of God did undergo passion destruction change diminution or annihilation 13. Or that shall expound these words Let us make man c. as spoken from God the Father to himself and not to God the Son 14. Or that shall affirm that Jacob wrastled with God as God or with God the Father and not with the Son as Man 15. Or shall expound those words the Lord gained from the Lord not of the Father and the Son but the Father rained from Himself 16. Or that shall expound those forms of speech God the Father or God the Son or God of God to determine two Gods thereby 17. Or when he saith Lord of Lords shall thereby understand two Gods For we do not place the Son in the same degree with the Father but we make Him subject to the Father 18. Or shall affirm the Father Son and Holy Spirit to be one Person 19. Or that calling the Holy Ghost the Comforter shall intend thereby God begotten 20. Or that shall call any the Comforter besides whom the Son of God hath so called 21. Or that shall affirm the Holy Ghost to be part of the Father and the Son 22. Or that the Son as one of the Creatures is made by the will of the Father 23. Or that the Son is begotten without the will of the Father 24. Or that Jesus Christ the Son of God is not from Eternity but to be the Son and Christ onely when he was born of Mary and began then to be God as Samosetanus said This Confession thus framed as on the one side it doth not assert that the Son is consubstantial with the Father so on the other side it saith not in so many words that he is like to the Father So being as it were silent in the point of similitude they hoped both the Orthodox and the Arian would subscribe thereto and agree in the condemning of Photinus if he should prove obstinate Besides this Confession thus framed Sect. 2. there were two other Confessions offered which were suffered to passe abroad but which of all these was offered to Photinus to subscribe appeareth not by the History but it appeareth that Photinus resused to subscribe and unde took to desend his opinions by dispute yet not satisfying the Council they declared him excommunicated and banished him and accordingly he retired himself all his dayes Neverthelesse he published a discourse against all Heresies For even Hereticks will condemne Heresies Of these two other Confessions one is wholy concealed by the Historians Sect. 3. onely they say that therein that the words Substance and Consubstantial were not onely omitted but expresly forbidden to be used either in teaching or disputation For the way to bring in Heresie is to do it by degrees they first conceal the words that do difference truth from crrour and then afterwards foist in words that may lead in their errours But this is not all for in the same Confession thus concealed they affirm That the Father is greater then the Son in Honour Dignity and Deity and in the Name Father And that the Father is without beginning and that the Generation of the Son is known onely to the Father But as touching the third Confession although it be not concealed yet it seems it was reserved to be owned by another Council as not so fitting for the present purpose where such divers Confessions were propounded and the members each of
even thither the Earthquake comes and interposed their meeting to the amazement of the Bishops who knew not whither to go At last Thood lib. 2. c. 26. A han Epist de Synod Soz. lib. 3. cap. 19. Seleucia a Citie of Isanria is thought upon and so at last these two Councils are setled about the two and and twentieth year of Constantius his Reign although some make it to be two years later Whether the Eastern Bishops were intertained at the Emperors charge I finde not but it s said that the Western Bishops at Arminum refused the Emperors entertainment and served at their own charges all of them saving two Bishops that came from Brittain Bin. 479. who were poor and therefore had the Emperors allowance The Councils being both of them thus setled to their work Sect. 2. the Emperour prescribes them rules for the ordering of their proceedings amongst which these espcially are mentioned That they should from time to time certifie the Emperour their proceedings by ten of the members of each Council Secondly that neither of the said Councils should intermeddle with the proceedings of each other Lastly that they should first proceed concerning the setling of the Doctrine and Faith and then against criminal offenders The Council met at Arminum begins accordingly with the Doctrine And first Vsatius and Valeus Acasius and Eudoxius with the rest of the Ariah party propound to the consideration of the Synod to agree in one Confession of Faith Athan. Epist de Synod which once done would facilitate a way to all other their proceedings and in order thereto they produce a Confession of Faith formerly framed at the Council at Syrmium and which they reserved to be considered and confirmed by another Council and then established by the Imperial power This Confession thus produced they said was already concluded at Syrmium but it was now produced to be by this Council affirmed without any debate And that then this Council at Arminum should do well to disanul all other Forms or Confession of Faith and make them void This Confession thus produced I shall recite it as I find it in Socrates because it more suiteth in the Preface to the Copy that Athanasius had then doth that mentioned by Baronius This Catholick Faith in the presence of Our Lord Constantius Flavius Eusebius and Hyratus being Consuls at Syrmium the eleventh of the Calends of June was published We believe in one onely and true God the Father Almighty Maker and Worker of all things And in one onely begotten Son of God who was before all ages and before all beginning and before all time which can be conceived and before all intelligible Notion begotten of God the Father without all passion by whom as well all generations as all things are made the one begotten alone of the Father alone begotten God of God like to the Father who begat Him according to the Scriptures Whose generation none knows but the Father alone who begat Him This his onely begotten Son we know by the will of the Father came from Heaven to take away sinne He was born of the Virgin Mary conversed with disciples according to His Fathers will fulfilled all order was crucified suffered death descended to Hell fulfilled all things there at whose preserce the porters of Hell trembled the third day he arose again and again conversed with His disciples and after forty dayes ascended to Heaven to sit on the right hand of the Father And shall come at the last day in the Fathers glory to render to every one according to his works And in the Holy Spirit which ' the onely begotten Son of God Jesus Christ promised to send to man the Comforter The word Substance when we speak of God we take away and forbid to be used yet we affirm the Son in all things to be like the Father This is first time that I finde that point concerning our Saviour Christ descending to Hell to be mentioned in the publike Confession of the Faith Sect. 3. the credit whereof as also of other points of this Confession which were in controverfie in those times doth not a little depend upon the patrons of this Confession Vrsatius and Valens they not onely being Arians but relapsed Arians and had entertainment by the Council at Arminum accordingly for the Orthodox Bishops there assembled exceeding the Arians in number by much did according as the Arians propounded they would neither debate the particulars therof not the whole but told the Arians that they came not thither to seek a nev faith but to assert the old faith determined and agreed by the Council at Nice and to convince all gain-sayers and all such as would innovate as was evident they who produced this new Confession intended to do They further told the Ariam that themselves resolved to adhere to the Nicene Faith which they had received and would agree to nothing more or lesse then that And that they would hold to the very words Substance and Consubstantial And thereupon the Council at Arminum proceeded to depose and banish the Atian Bishops who had produced and insisted upon this new Confession and then they framed a Narrative of what they had done and sent it by ten Bishops members of their Assembly to Constantius wherein they told the Emperour plainly that they would not recede from the Nicene Faith no not a nails breadth But the Arian Messengers more swift of foot first gained into Constantius his presence and possessed him with prejudice so as the other Messengers could gain no admittance nor audience whom I must leave in expectation till something from the Council at Seleucia come up in equal front with those from Arminum The Council at Seleucia did meet to the number of about one hundred and fifty Bishops Sect. 4. where though no earthquake was as at Nice and Nicomedia yet there befel that which was as ill for the Arian party or rather much worse For though they were generally Arians and not very spiritual yet were men of spirit and such as the Emperour thought would want an Overseer to keep them in peace And therefore he appointed Leonas and Laurentius two Commanders of the Army to see to the maintaining of the peace and these men having both authority and power did what they were authorised to do and more also as it afterwards proved For upon the meeting of the Council at Seleucia it soon appeared that as Arian as they were yet they were not all alike Arian some differed from others Bin. Conc. and in this Council contrary to one another Some were Arians some Semi-Arians these were in principles like to Arius but could not ondure to be reputed Arius his disciples And they did acknowledg the divine substance in the Son of God yet would not retain the word Consubstantial and therefore rejected the Nicene Faith for the onely sake of that word Soc. lib. 2. cap. 31. And of this sort was
party But the Council at Constantinople seeing the Emperours endeavour unsuccesseful they take up another course and hope to finde out a Confession of Faith that may seem to hold forth the truth and yet not dis-affirm either the Emperours Confession at Syrmium nor that of the Acasians nor of the Semi-Arians but consist with all and this they more easily and readily compose because they make the Emperours Confession their ground-work and over-lay the same with a varnish of other words not apparantly altering the substance but explaining it in manner following Soc. lib. 2. cap. 32. We believe in one God the Father Almighty from whom are all things And in the onely begotten Son of God begotten of God before all ages and before all beginning by whom all things are made visible and invisible the alone onely begotten of the Father alone begotten God of God like to the Father which begat him according to the Scriptures whose generation no man knows but the Father onely which begat him We know this onely begotten Son of God to be sent from the Father to have deseended from Heaven as it is written and conversed with Disciples and having fulfilled all order according to his Fathers will to be crucified dead and buried to have descended into Hell at whom the Devils trembled to have risen from the dead the third day conversed with his Disciples and after forty dayes taken up into Henven to sit on the right hand of the Father That he shall come at the last day of the Resurrection with the glory of his Father that he may render to every one according to his Works And in the Holy Ghost whom the onely begotten Son of God Christ the Lord and our God promised that he would send to Mankind The Comforter as it is written the Spirit of Truth which he sent when He was taken up into Heaven The word Substance we utterly disallow and take away The word Subsistence of the Father Son and Holy Ghost ought likewise not to be mentioned We affirm that the Son is like to the Father And thus the Arians produce many formes contrary to the Nicene Confession Sect. 2. to the end that if they gain not the day for their principles to settle in the minds of men yet at least their minds may be possessed with many notions and unsetled in the Nicene Doctrine And that these notions may seem more solid they are countenanced by Councils whose pride would never suffer them to stoop to the truth nor to the same expressions of one and the same errour And these Councils are holden many of them at the same place or places of the same name where formerly Orthodox Councils were holden as at Nice Sardica and Arminum that the common people might be confounded the more in their right understandings of the determination of their principles Neverthelesse the Arian wound still bleeds fresh Manasse is against Ephraim and both against Judah The Acasians are angry both with the Semi-Arians and Orthodox but the Semi-Arians are stark mad against the Orthodox Soc. lib. 2. cap. 30. Macedonius the Leader of the Semi-Arians spares none that comes within his Ecclesiastical Power and will not communicate with him and where his Ecclesiastical Power falls short the souldiers help him with fire and sword But the Orthodox will not satisfie them Sect. 3. the Novatians also stand in their way though they communicate not with the Orthodox yet they will not communicate with Macedonius and therefore he heaps on them all the insolencies that the souldiers can devise with that extremity that the Novatians can endure no longer but take armes in their own defence and in a plain battel in the field winne a victory with the effusion of much blood both of the Emperours souldiers and their Arian associates Hereat the Emperour is troubled if his souldiers cannot prevail against a tumultuary party how shall they stand against a formed army of enemies but the Arian party is extremely vexed and both Emperour and Arian fall upon Macedonius and banish him from Constantinople and so that See void once more of Macedonius Eudoxius gets into his room after his wonted manner no man knows how for the Emperour disowned his election Neverthelesse once in Soz. lib. 4. cap. 25. he seeks the peoples approbation and to shew his deep reach into matters of divinity strained his wit into a higher pitch of blasphemy then any formerly had attained he tells the people what they never heard before Namely That God the Father is impious and that God the Son is pious and whiles men are wondring at the strangenesse of the doctrine he opens the riddle and tells them That God the Father did not worship any one but God the Son worshipped the Father Hereat saith the Writer the people laughed which is no lesse strange but They that feed upon Heresie will make no bones of Blasphemy Otherwise both Bishop and people had more cause to weep However the Emperour is so well satisfied in him as he did not onely not depose him but shewed so much respect either to him or others of his perswasion as to condescend that they of Arius his highest forme should hold another Council at Antioch But the Novatians having approved themselves thus good souldiers against the Macedonian party Sect. 4 bethink of strengthening themselves by growing in amity with the Orthodox as they were now baptised in enmity with the Semi-Arians For though they still hold to their principles concerning the observation of Easter and non-communion with such as had relapsed and such as after Baptisme had committed mortal sin as they termed it in all which they were in the negative yet in other points more fundamemal Soc. lib. 2. cap. 30. Soz. lib. 4. cap. 19. they were so grounded that they loved the Orthodox above all others they would joyn in prayer with them they would pray for them and would even die for them and were requited with the like observance from the Orthodox to them again yet could not these come full home to one another in all the Publick Ordinances to communicate together The Acasians or Eudoxians also labour to fortifie their party Sect. 5. and therefore as unanimously as they can they assemble at the Council now called at Antioch yet the Semi-Arians come thither also more in number but inferiour to the other Arians in power who being more potent at the Court and the other discountenanced did rule all at this Council and put in and out as they pleased Eudoxius is confirmed Bishop of Constantinople and Meletus made Bishop of Antioch although in him as well as others they were mistaken Soc. lib. 2. cap. 34. Theod. lib. 2. c. 31. Soz. lib. 4. cap. 27. For Meletus was Bishop of Sebastia one of excellent parts of learning eloquence and prudence and of an excellent plausible carriage which added a lustre to all the rest On this man the Eudoxians look as one
with the differences concerning these opinions and that concerning Easter-Day although as yet they held communion together have now gotten the ball on their foot and resolve to carry the same some upon grounds of judgment or opinion others out of faction so as now no course is left but to endeavour to settle the minds of men by way of a general Council of the Churches throughout the whole Empire For as by the conviction of teachers the errors of the learners will soon pine away so the joynt conclusions of many of such teachers assembled in Council will soon put to naught the private opinions of several single persons because every one single wise man will think the conclusions of many such joyned in Council more wisely determined then he alone can do his own private opinion CAP. IV. The Council of Nice and the banishment of Arius BUt the Devil and pride was more predominant then reason in this case Sect. 1. as the event shewed For Constantine the Emperour though he knew it would cost him vast expences yet not regarding that he did call a Council of all the Churches and appointed the same to be holden at Nice a City of Bithinia unto which place assembled all the Bishops of the Empire who had no reasonable cause of absenting themselves besides the Presbyters and other learned men The number of the Bishops were three hundred and eighteen unto all of whom the Emperour gave entertainment at his own cost Euseb Vit Const cap 47. and unto this Council by special message Arius is injoyned to come This entertainment was much for the Emperours honour being of so many and for so long a time for some Writers report that the Council lasted three years others lesse but doubtlesse it did hold for a long time And it was much more for the honour of the Emperor and the Council that there were so many holy men amongst them most or many of whom carried about them the marks of their Religion scars and mutilation of members and dismembrings Trophies of their Profession every one of which carried efficacy with their determinations and brought honour to their persons even in the eyes of the Emperor himself when he beheld them in their Assembly The Emperor at the first entry upon their work Sect. 2. Sec. lib. 1. cap. 5. Enseb Vit. Const cap. 12. made a short Speech testifying his thankfulnesse to God for his victory over all his enemies and for the publick peace of his Empire and for the joyful sight of them in their meeting and exhorting them to preserve peace and unity in the Church of God and purity of Doctrine and holinesse of life And especially he commendeth two things in particular to their care One for establishing one practice of the Church in the observation of the Feast of Easter Euseb Vit. Const cap. 16 17 18. upon one certain day The other concerned the Arian doctrine The first of which the Council happily determined and the same was confirmed by the Emperours edict although the acts of the Council now published make little mention thereof But the second concerning Arian doctrine required much dispute For Arius appeared in the maintenance of his opinions And Alexander the Alexandrian Bishop principally opposed him and with him Athanasius then his Deacon And they produced against him divers of his blasphemous assertions which he had uttered at the Council at Alexandria which also are mentioned by Athanasius The most general whereof comprehending others are as followeth Athan. Disâ—ut cont A an That God was not alwayes the Father That the Son was not alwayes the Son That the Son was made by God of nothing That he was made God by participation of the Deity That He is not the Natural Son of God but his Son by Grace That God foreknowing his Son to be good gave Him that Glory which the Son afterward merited That the Son is not properly that wisdom or word in which God created the World but there is another Word and wisdome in which He made the Son and another proper wisdom or word in which God oreated the World That Christ is not the power of God otherwise then as worms are said so to be That the Father cannot be known perfectly by the Son That the Son doth not perfectly know his own essence That God made not us for Christ but Christ for us Athan. Epist ad Synod That the Holy Ghost is a creature made and renaoves from place to place That the Substances of the Father Son and Holy Ghost are incommunicable each to other That the Trinity is not equal one with another in majesty and glory but one insinitely exceeds the other Some of these the Council of Nice observed out of Arius his book called Thalia Sect. 3. upon the reading thereof at the Council Yet it may be observed that Arius waved his opinion concerning the Holy Ghost because the Nicene Council in the Confession on of their Faith as it was first published so far as appeareth did not enlarge their sence concerning it and besides we find not that the most rigid Arians did assert the same but rather oppose them when as afterward the Macedonians took them up Upon these points therefore that principally concerned the Second Person was the principal debate and as touching them Athanasius was ingaged against Arius in a solemn disputation which is published in Athanasius his Works wherewith I shall not meddle further then to set down the points in controversie Athan. Disput cont Arian as I find them set down by Athanasius wherein first Athanasius delivers to Arius his own judgment in nature of a formal confession of his faith in these words I believe in One God the Father Almighty God alwayes Father and in God the Word the Onely begotten Son of God and that He doth coexist with the Father and is of the same Substance of the Father and is equal to the Father as touching His Deity that He is alwayes present with the Father in all places and contains all things in His Essence and is contained of none as also God His Father is And I believe in the Holy Spirit that He is of the Substance of the Father and coeternal with the Father and the Son and I affirm the Word was in the Flesh This Athanasius wrote in opposition to the Arian Doctrine Sect. 4. and to offer to Arius occasion of declaring his full faith in writing as to each particular which he did accordingly in manner following I believe in God Eternal and in his Son whom before all ages He as God created and made Him His Son and whatsoever things the Son hath those when He had them not He received of God and therefore He is not equal to the Father nor of the same dignity but remaineth a creature and is inferiour to the Glory of God and inferiour to Him as touching the Power of God I believe in the Holy Ghost begotten of
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
was somewhat more large then the Nicene in the doctrine concerning the Holy Ghost to obviate the Macedonian Heresie which sprang up of later times But whether that Confession of Athanasius had those particulars concerning the Catholick Church the Communion of Saints and the estate after death or whether they were added afterwards I know not but they have been thus received by the Churches and this Church of England to this day Whatever more then this was done at the Antiochian Council Sect. 6. I shall not meddle with but thus far Constantius hath seemed to gain his intentions and yet he gained not his ends For he now had taken up a resolution to bring all the Eastern people into one Religion with himself And Eusebius told him this could never be done so long as Athanasius stood thus in his way which in plainer words is that Athanasius must be put to death before the Emperour can accomplish his work But God had otherwise determined The Antiochian Council could do little more then shew their teeth For Athanasius is now out of their reach and God finds other work for Constantius Soc. lib. 2. cap. 7. The newes comes to him of the falling of the Franks in upon the borders of the Empire and he must look to that and the Eastern parts of the Empire especially the City of Antioch is grievously tossed by Earthquakes successively renuing by the space of a whole year and the Council there assembled must look to that and move and remove and at length give over before they have done what they intended And thus Athanasius is left to stand or fall at the Council at Rome CAP. XII Athanasius acquitted by the Council at Rome Constans the Emperour favoureth the Orthodox Christians THe City of Rome hath now the honour to be an Assylam Sect. 1. or a City of refuge for the persecuted Bishops who are fled from the rage of Constantius his persecution which so afflicted the hearts of the Western Bishops that a Council is called at Rome Athan. Apol. Desuga many of the Eastern Bishops also being movers thereof and upon the Summons no lesse then three hundred Bishops met together And there also Athanasius upon his Summons appeared ready to make his Just Defence And hereof notice is given to them at Antioch Vid. Epist Jul. and that the Council was ready for the hearing of the cause if the cause on their part was ready for them and therefore desired them to send to Rome some with authority from them at Antioch to prosecute the matters in charge against Athanasius This Message from the Roman Council passed also under the shadow of Constans his Imperial Letters to his brother Constantius to the same purpose Soc. lib. 2. cap. 24. Soz. lib. 3. cap. 9. The Antiochian Council hereupon send four of their Members as Delegates who first made their application to the Emperour Constans and endeavoured to vindicate the honour of the Antiochian Council in their proceedings against Athanasius as also as touching their doctrine and as evidence thereof they produced before the Emperour Constans a Confession of Faith which they pretend to be the Confession made by them at the Council at Antioch but in truth framed by the Messengers themselves more suitable to their present purpose For by their principles of tendernesse and liberty of conscience as the Council did alter their Confession according to the occasion so it seems might these their representatives do the like so as might best serve their own turn This Confession which they thus produced though the value thereof be small in regard of the contrivers thereof and their aimes in contriving the same yet seeing by comparing of the one with the other the truth of their design though not their design of truth will the better appear I shall set down the same We believe in one God the Father Almighty Maker and Worker of all things from whom all fatherhood of Heaven and Earth is named And in his one begotten Son Our Lord Jesus Christ before all ages begotten of the Father God of God Light of Light By whom all things are made Visible and Invisible Who is the Word Wisdom Vertue Life true Light Who in the last dayes is inearnate for us born of the Holy Virgin Crucified dead and buried On the third day he arose again Ascended into Heaven sitteth at the right hand of the Father And at the end of ages shall come to judge both the Quick and the Dead and to render to every one according to his works of whose Kingdom shall be no end but it shall remain for ever For he shall sit at the right hand of the Father to the end of this World and in the future And in the Holy Ghost that is the Comforter whom the Father promised to the Apostles and after His ascention into Heaven sent that he should teach and inform them all things by whom all Believers souls shall be sanctified who truly believe in Him And the Church determ nes all those to be faln from it who do say that the Son of God is of nothing or of other substance then the Father Or that time was when He was not So as these men will have the Emperour believe that the Council at Antioch do adhere to the Nicene Faith Sect. 2. whiles they affirm that the Son is of no other substance then the Father and yet will not hold forth that he is coeternal with the Father But the Emperour Constans being fully informed in all particulars and observing the unconstancy and unsetled conclusions and principles of the Antiochian Council that they first agree upon one Confession of Faith and then fall from that and take up a second and that their Delegates now wave that also and hold forth a third he dismissed them with their Faith to the Council at Rome where when they arrived pretending to prosecute their charge against Athanasius and finding him prepared with his witnesses and that the Emperour had none there to represent his person as President but that the Council was left to regular proceedings Athan. Epist ad Solit. Vit. The Delegates failed in their prosecution and pretending frivolous excuses departed home Neverthelesse the Council expected the return of them or some others in their stead to prosecute their complaints but after a years waiting finding their expectation vain Soz. lib. â— cap. 7. they proceeded to examine the defence made by Athanasius and upon perusal of the Letters from the Alexandrian Churches and hearing of Witnesses produced the Council acquit Athanasius and restore him to his Church again The like they did also with others by vertue whereof they repaired to their several places and possessed them again Niceph. Hist lib. 9. cap. 8. Tripart Hist lib. 4. cap. 17. Soz. lib. 4. cap 8. And some Writers affirm that Athanasius did return to Alexandria again upon that account also which if he did it was not long ere
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
return fretting and grudging that they are not satisfied as they came feeding themselves with hope of their desired prey and then they trouble themselves at the manner of his escape some suspecting treachery in their own councils others that Athanasius is a conjurer and had revelations from the Devil The people on the other side as much wondered as they some conclude that he had Revelations from God who doubtlesse was the principal Worker in his escape Others conclude that Athanasius was not led by jealousie of the Governour so much as of the people whose inclinations he saw were mutinous and if any death or bloud-shed should ensue thereupon it might be wholly imputed to him and that therefore he resolving not to be party in any such motions with-drew himself But the greatest wonder on all hands is what should become of him of whom they can find neither scent nor foot-steps neither in the Wildernesse nor City neither amongst enemies nor friends And no marvel if it be true that all this while he was hidden in his fathers Monument for the space of four moneths as one free amongst the dead for who would seek for the living amongst the dead nor is it altogether impossible if the largenesse of the Egyptian Monuments be considered and that though for the most part it might be the place of his ordinary retirement yet he might find opportune times to look abroad for the fresh aire But whiles thus Athanasius lies hid his people mindful of their promised endeavour to pacifie the Emperours displeasure they send to Constantinople where now Valens the Emperour was earnest in preparation for his expedition against the Goths but the Messengers prevailed neverthelesse to have their suit made known to the Emperour who was not now so angry as formerly because Eudoxius the fomentor of all this bitter progresse of persecution was lately dead Soz. lib. 6. cap. 13. and was gone to give up his account to God of his eleven years bloudy designe against the Alexandrian Churches CAP. XXV Valentinian his Constancy to the Nicene Faith Ambrose is made Bishop of Millain The Sects of the Anthropomorphites and Messalians AS Valens the Emperour was thus destroying the Churches in the Eastern Empire Sect. 1. so Valextinian advanced the Church of God in the West And by some it was thought that they both erred in their several Governments the more because they yielded too much power to the Clergy on both parts by means whereof the one was more cruel unto the Orthodox and the other not so regardful of their defence as esteeming himself a lay person and the lesse concerned to intermeddle in Church-matters And yet he would have done better then he did but that he was unequally yoked with an Arian wife who was no lesse mad against the Orthodox then her Sister Valens was and that appeared in her upholding of Auxentius in the See at Millain which was become the Imperial City of the West Soz. 〈◊〉 cap. 2 and Rome left to the Bishop there to order it without controul For Auxentius having been Bishop of Millain a long time was an earnest Arian and did nor onely maintain That the Son of God is unlike unto the Father but that the Holy Ghost is also unlike the Father and for this cause Athanasius had stirred up the Bishop of Rome to excommunicate him yet do what they could they could never prevail with Valentinian to banish him for though his will was good Ruffinâ—… Hist lâ—â— cap. 1. yet his wife was better at the will then he though her will was worse But he still continued at Millain to his dying day And after his death troubles ensued about his Successor and the matter coming before Valentinian Theodâ— 4. cap. Soc. lib. cap. 2â— he called the Bishops together and told them that they could not be ignorant what manner of man was fitting for such a place as the See of Millain where his Imperial residence was and that he must be such a man whose doctrine and life must match one another And by that means the people might the better learn to serve God and live in obedience under him and in peace with each other and therefore advised them to proceed to the election of such an one having respect also that he must be such an one whom the Emperour might rest upon for advice exhortation and reproof The Bishops answered that they would be glad to understand the Emperours mind more particularly by nominating the man But the Emperour refused alledging it was their work to determine the nomination The Bishops go to their work but the heat grew so great especially from the people of the Arian part that a tumult ensues as is usual in all popular elections especially where Church matters are concerned and Ambrose the Governour of Millain under the Emperour hearing thereof comes suddenly into the Church and commands them to be careful to observe good order and carry themselves gravely and soberly as becomes their places and the work they were about They having heard him speak think him a man very meet for the place and forth-with proceeded to the work and elected him to be their Bishop of Millain But he opposed it telling them that he was not so much as one of their members much lesse capable of such a place as to be a Bishop yet all is in vain for they proceeded immediately to baptise him which he submitted unto for he had been hitherto but one of the Catecumeni although he had been an ancient disciple and had been familiar with Origen and served him as his Amanuensis and had suffered persecution for Christs cause under Maximinus and upon that account had not onely been a Professor but a Confessor about five and fifty years Euseb Hist lib. 6. cap. 27. and yet not baptised till now For it seems that the times were so troublesome as that men were not over forward to take up that Honourable Badge of Baptisme although they were capable for even children of Believers were baptized by a known custome in the Church before Origens time if we may believe him and by tradition from the Apostolick Age. Ambrose baptised thus willingly is neverthelesse absolutely resolved against their Episcopal Election so as the matter comes before the Emperour who wondring at the conclusion but more at the unanimity thereof saith its Gods work and confirmes the Election without further debate Theod. lib. 4. c. 7. and so Ambrose is ordained and the Emperour himself giving publick thanks to God This way that Valentinian took in seeming to be rather ruled in Church matters then to rule was wisely contrived by him considering that if he had led on the work his wife would have led him for she was a passionate Arian and seeing she cannot now stop this election of Ambrose she neverthelesse resolves perfect enmity against him and accordingly maintained it all her dayes and by her wivish and womanish solicitations so hampered Valentinian
in his proceedings that he can neither appear to stop his brother Valenses rage against the Orthodox in the East as he would have done nor proceed against the Arians in the West as he should have done Valentinian neverthelesse did somewhat in both particulars and would have done more but that he had to do with a willful wife and a despiteful brother and thus the Churches in the East must still suffer Persecution and in the West a kind of Tolleration which is next door thereto until God shall otherwise provide A fit time this was for increase of Sects and Schismes Sect. 2. the Arian pride of calling the Holy Trinity into question bread a new errour worse then any of the former if one errour against the Trinity may be worse then another which was called the Sect of the Anthropomorphites for whereas formerly some would have the Son of God to be like the Father in all respects and others that the Son was like the Father in qualifications and in the Divine Nature and others that he was unlike the Father in all respects and some that God is unlike himself and others that the Son of God assumed the body of a man without a soul and others that he had the body and soul of man but not the mind of man and others that the Son of God is pure man and not God Now these Anthropomorphites will have the likenesse of God and the likensse of man to be one and the same thing thereby confounding the substances of both by a strange Exposition of those words Theod. lib. 4. c. 20. Let us make man in our own Image whereby they will have God to be in the Image of man and think themselves to have herein attained a high strain of understanding in this Divine Mistery above all others Thus professing themselves wise they become fools Another Sect also arose about these times whom I call not Hereticks For they held forth the Doctrine of the Trinity and other Doctrines fundamental and these were called Messalians or as now adayes Enthysiasts a praying people who fancied themselves directed by immediate inspiration of the Holy Ghost giving much respect to dreams laying aside bodily labour holding their conceits prophetical and yet did not as the Quakers now-adayes either separate from the publick Congregations or make disturbance in them but attended on them quietly although they held them but as Tollerable things doing neither good nor hurt although they professedly hold it not forth in plain words They esteem Baptisme uselesse but highly extol prayer which if daily used they think themselves thereby guarded against all Temptations for they say thereby the Devil is put to flight and that then the Holy Ghost comes down sensibly and manifests himself and yet neverthelesse invisibly and that hereby their body is freed from trouble and their mind from all ill inclinations so as there is no more need of fasting to tame the body or of teaching and instruction and that they are safe against fleshly temptations and shall fore-see things to come and behold the Trinity with their eyes But these two Sects came to no great esteem amongst the Professors in any Religion the former being so apparantly grounded in ignorance was opposed by both the Nicenian and Arian for it was destructive to the principles of both And the later as ill founded viz. upon a meer solitary Melancholick Fancy that no other man could conceit but such as were inthralled therewith and therefore the Orthodox Bishops no lesse then the Arian did both of them within their several precincts find means to quench in a short space both those brands of contention and soon effected it CAP. XXVI Athanasius his last return to Alexandria His Death His Encomium The Issue of Arianisme The Desolation of the Eastern Churches THe News concerning the posture of the people at Alexandria in relation to the Governours Soct 1. endeavour to banish or else destroy Athanasius coming to the Emperours notice findes him under a load of businesse concerning his expedition against the Goths and not a little troubled about his Successor before he enters into that service for he is told of one that he knows not whose Name begins with three Letters T. H. E. and hereupon his jealousie ariseth against all that are named Theodor â—â—c lib. 4. cap. 15. Soz. lib. 6. cap. 35. Theodoret Theodosius Theodatus Theodulus and all whose Names sound that way and as many of these as he can get into his own power he kills without mercy not remembring that Maxime No man can kill his Successor and it was verified in him for he missed of that Great Theodosius which succeeded him although he slew his Father And though he had upon this ground taken many as he supposed out of his way yet his minde is not quiet he is afraid still his Successor is behind him and of the Goths who are before him and in all places of his Empire the differences about Religion increase daily do what he can so as he hath neither peace within nor without and thus involved with troubles he meets with Themistius the Philosopher who discoursing with him concerning his troubles amongft other things told Valens That the differences in Religion concerning God ought not to trouble him overmuch in regard the opinions amongst them were but few Soc. lib. 4. cap. 27. Soz. lib. 6. cap. 36. in comparison with the differences amongst the Philosophers concerning God which are above three hundred And that God permitted these different opinions to convince them of their own ignorance and that they might learn thereby the more to adore His unsearchable Greatnesse and this with other passages of discourse more setled Valens his mind then all the disputes of his Arian Bishops could and yet neither one or other could search his wound to the bottom He finds that the Goths have tasted so much of the sweetnesse of Thracia as they will not draw off upon easie terms and that its necessary to leave his people quiet at home and to speak them fair and therefore he tacks about and relents towards Athanasius and resoves to steer a more even course in the crosse currents of opinions in Religion to please the people till the waves be more calme Some think that the Emperours conscience was touched with the excellency of Athanasius his person Soz. lib. 6. cap. 12. as also of the excellencies of the persons of some others and therefore in all these flames of persecutions he spared not onely him but divers others of chief note such as were Basil the Great Paulinus Epiphanius Hillary Nazianzen Soc. lib. 4. cap. 16. and others and more particularly after some demur about the affairs at Alexandria he sent his Letters of Grace to Athanasius declaring that by his Edicts he meaned not any hurt to him and requiring him to return to the Church as Alexandria again And thus Athanasius appears again in Alexandria Sect. 2.
against his son and wish his father to advise his son not to intermeddle any more with the Ministerial calling there till further orders from Athanasius and so without any further ado they depart and acquaint Athanasius what they had found and did Epist Synod Alex. ad Epist Affr. But Ischyras recovering his health and being told by his father what was said to him by the two Presbyters he concludes that there was no abiding for him in that place upon former terms and that he must expect to answer for what he had already done he therefore betakes him to his heels and away is gone for Nicomedia to Eusebius the Arian Patron and unto him bewails his sad condition That he being a poor Minister of the Gospel had been shamefully abused and wronged by Athanasius his Church by him was prophaned and vilified his Communion Table overthrown his Sacramental Cup broken in pieces his Bible burnt and himself threatned with persecution Eusebius hears all and receives the man curteously as a Minister of the Gospel pities his condition and promises him his best furtherance but he said it must be by the Emperours authority and favour which Eusebius doubted not of but then Ischyras for his part must be ready with proofs to make good the matter of the complaint which if found true would not only be for his relief but even for his advancement to a better preferment and it may be to a Bishoprick in due time Eusebius and his associates the Courtly Arian Bishops Sect. 2. think now they have enough wherewith to adventure once into the Emperors presence against Athanasius and therefore repair unto the Emperor and tell him of strange complaints that daily come to them against Athanasius That they were many and of no mean degree That the witnesses which will be produced to prove the same are not mean persons and therefore they pray the Emperor that a Synod may be called and the matters tried there and Athanasius heard in a legal way The Emperor might have much cause to suspect malice in this matter as well as he had found it formerly yet in regard the information was by five Bishops all persons of no mean concernment he hearkened to their Counsel and appointed a Council to be holden at Caesaria Palestina Soc. lib. 1. cap. 20. Theod. lib. 2. cap. 27 28 29. a place picked out by Eusebius in the midst of a people over-run with Arianisme both Pastors and People This was sad newes for Athanasius who hereby sees how the game is like to go concerning him there being scarce four Bishops of all that Country that were Orthodox Athanasius therefore declining to appear at Caesarea gave his reason to the Emperor This touched the Emperour to the quick as if his Authority therein had been slighted by Athanasius neverthelesse concealing his displeasure seemed to do him Justice and removed the Council from Caesarea to Tyrus so the place is changed but not the persons And there is a sting added in the tail of the Emperors Letters importing That Athanasius must appear there at his peril or if he do not the Emperor will send such as shall force him thereunto and to make this good he appoints the Commander in chief of the Souldiers in that Countrey to represent his person in that Council This Commander the Histories say was no friend to Athanasius and it seems neither was he a friend to Religion or Justice For he officiously caused Macarius to be apprehended and committed to custody in chains before any cause appeared against him at the Council Athanasius now sees the Emperors countenance towards him to be changed and that he must be judged by the Arian party and by a Council wholly under the Moderatorship of the Souldiers in which respect it could not be called a free Council yet he resolves to be present Soc. lib. 1. cap. 20. not so much fearing himself as the violation of the Nicene Decrees should suffer prejudice Neverthelesse he came not at the beginning but delayed his appearing Sozomen says thirty moneths Sozom. lib. 2. cap. 24. which I suppose must be accounted from the first sitting of the Council at Caesarea and by that delay gained the particulars in charge against him and was the better prepared to make his Defence The Council at Tyrus now assembled Sect. 3. the complaints against Athanasins come in thick and threefold Sozom. lib. 2. cap. 24. for Calinicus and Ischyras one of them a Meletian Bishop and the other a Meletian Presbyter routed being formerly engaged by Eusebius joyntly with the Arians bring in their Articles against Athanasius That he had contemptuously thrown down the Communion Table when Ischyras was in the time of administration of the Sacrament That he likewise brake the Communion Cup. That he had unjustly imprisoned Ischyras divers times by false accusations That he had unjustly ejected Calinicus from his Bishoprick That he had by violent assault beaten divers persons That he procured his election to the Bishoprick of Alexandria by perjury And many such reports are scattered before the Council And at length Athanasius comes into the Council and they proceed legally against him As touching the out-rage in over-throwing the Communion Table Sect. 4. the witnesses that were produced were such as Jewes or Catecumeni who after full evidence given were asked where they stood when they saw that insolency acted They answered that they were present in the place That cannot be was replied for none can be present at the administration but the participants onely Then the witnesses were asked where Ischyras stood when the Table was demolished He was sick in bed they answered then it was observed to the Council that Ischyras could not be at that time in the work of administration of the Sacrament The witnesses were further asked who burnt the Bible Athan. Apol. 2. they said they knew nothing of any such matter Ischyras was then asked concerning his Church who they were and how many he said they were in number seven The Council not being satisfied with this evidence yet would not desist but will make further inquiry by special Visitation and appointed five of their members to go to the place and make exact inquisition into the matter Athanasius excepted against the Visitors as incompetent they had been his accusers already shall they be witnesses judges and parties in the same cause but what ever Athanasius said they account to no purpose and to as little purpose was what they did For Ischyras by his Letter to Athanasius afterward confessed to him that what he said in all was fained and forced and that it was extorted from him by Heraclides Athan. Apol. 2. Isaak and Letois three Meletian Bishops by threats and cruel usage Yet are these but trifles in comparison of what followes Sect. 5. for after this came into the Council a common strumpet who with a shamelesse countenance charged Athanasius that he being her guest
Constantine was the first Christian Emperour and is commended to posterity by the example of so worthy a man as Athanasius was who was the first lèader herein Nor was the Emperour scrupulous in admitting the appeal however himself was interested in the act of the Council by the Presidency of his Lievtenant there but did appoint the matter to be heard before himself at Constantinople Neither did the Arian Bishops now in Council at Tyrus disclaim the trial before the Emperour for though they were the first president of a schism in a general Council yet they did not independ upon the supream Christian Magistrate but sent their Procters to appear before the Emperour to justifie their proceedings as well as they could Soz. lib. 2. cap. 27. But I must leave the appeal depending till I glance upon some passages between the Emperour and Arius which preceded the appearance of Athanasius before the Council and had their influence upon Athanasius afterward The Arian Party under the conduct of Eusebius Sect. 2. had made it their design ever since the Council at Nice to gain back Arius to Alexandria and to restore him to communion with the Church there for which purpose a Presbyter of their own sect was made become familiarly acquainted with Constantia the Emperours sister Soz. lib. 2 cap. 26. and having gained her favour told her that it was much for the Emperours dishonour that Arius should so long remain secluded from his Church at Alexandria upon such mistake and by information of some that envied him for the great opinion that the people have of him all which will be made apparent if the Emperour would but admit him to speak for himself and therefore he prayed her to move the Emperour therein It is supposed that Constantia did this accordingly soon after but it might be left out of mind For afterward Constantia falling sick of her last sickness and the Emperour coming to visit her amongst other things she glanced upon the matter concerning Arius and therein spake much in commendation of her Presbyter and commended him to the Emperors favour telling him that her Presbyter was a man of parts zealous of the Emperours honour and a very godly man The Emperour taking this as her last request for she died soon after did accordingly for he sent for the Presbyter and commanded him to wait upon him This act of the Emperour though but an act of love to his sister and might seem of small importance yet as the times then stood proved the great hinge upon which the affairs of the Empire in relation to the Church did turn So dangerous a thing it is for them in authority to intrust their favour unto any private relation especially to a woman whose affections many times are strong and predominate and in the general are more skilfull at making of fires then men are This new favourite that Constantine had so easily gained crept up by degrees into his bosome Sect. 3. Soc. lib 1. cap. 19 20. Soz. lib 2. cap. 26. and after that he found that he had gained possession within his Buttons he also adventured to tell the the Emperour how much he was wounded in his repute by the long restraint of Arius from Alexandria where he was in so great esteem especially upon mistaking grounds concerning his opinion which is commonly known to be in no manner contrary to the Nicene Faith as was reported And he further told the Emperour that if he would please to admit Arius into his presence Arius was very desirous to give the Emperour full satisfaction therein The Emperour was well pleased herewith and told the Presbyter That if Arius be of the same judgment with the Nicene Council the Emperour would not only admit him into his presence but he would restore him to his Church at Alexandria and for further assurance herein the Emperour wrote his Letters to Arius signifying his pleasure that Arius should come and speak with the Emperour Hereupon Arius with Eusebius come to Constantinople Epiphan and being admitted into the Emperours presence he asked Arius if he did agree to the Nicene Faith and they both answered that they did agree thereto The Emperour then required them to set down their faith in writing which thing they after also did and presented the same as the faith of them and their followers to this purpose Soz. lib. 2 cap. 26. We believe in one God the Father Almighty and in one Lord Jesus Christ his Son begotten of him before all ages True God by whom all things are made in Heaven and in Earth who descended and is incarnate and suffered and rose again and ascended into Heaven and shall come again to judg both the quick and the dead And in the Holy Ghost in the resurrection of the flesh in eternal life in the Kingdom of Heaven In one Catholick Church of God extending throughout all the Earth This Faith they said they received from the Gospel the Lord Jesus Christ saying to his Disciples Go and teach all nations sanctifying them in the Name of the Father Son and Holy Ghost as the whole Catholick Church and Scriptures do teach in which said they we wholly believe God is our Judg both now and at the last judgment This writing the Emperour perused and asked Arius if he had ought more to say and whether from his heart he did truly own what he did profess To which Arius answered that he had not ought more to say nor hath he written or said other or otherwise then according to his judgment The Emperor hereto replied If your faith be right you have sworn truly but if otherwise know that God will be revenged on you for your perjury and from Heaven reveal his Justice upon you It seems the Emperour was not yet satisfied with the reality of these men Sect. 4. and therefore will determine nothing herein without Counsel contrary to the determinations of the Council at Tyrus which is in his opinion meet for the purpose But a matter of piety comes in his way he had built a famous Temple upon Mount Calvary nigh to Hierusalem and it being now finished he will repair thither for the dedication of the same And he writes to the Council at Tyrus Theod. lib. 1. c. 30. to adjourn their meeting to Hierusalem to assist him in that work and they are as forward therein as himself For building of Churches and a pompous devotion will solder well enough with Arianism to overlay the same with the gold of seeming holiness And unto this Council at Hierusalem Constantine refers the matter concerning Arius sending him thither with his Confession of Faith by him subscribed requiring them to examine him strictly concerning the same and if they find him and the Confession good then to shew him favour So is Athanasius his appeal deferred till the dedication be past and he gone to Alexandria Sozom. lib. 2. c. 26. But the Council being met at
Primo Imperii tempore Optimis Principibus altimo mediis comparandus Eutrop. Vit. Const A man in his first time equal to the best of Princes but in his later times inferiour yet in the general stream of his government he shewed himself wise couragious and after his manner zealous in advancement of Gods Worship though in his later times more for the Ceremony and scarce short of Superstition the ordinary fault of Christian Princes He executed the greatest part of his will before he made it which was the disposing of his Empire amongst his three Sons and setling them therein whiles he was yet alive He made his second Son Constantius his Execuor yet bequeathed Athanasius to his eldest Son Constantine to restore him to his place at Alexandria so as it seemeth the equity of Athanasius his case rested with Constantine though he passed Sentence against him The certain time of the beginning of his Life and Raign and the continuance thereof are all uncertain yet it is certain that he died but the most approved account by Historians is that his Raign began about the year of our Lord three hundred and six and continued with Maximinus Maxentius and Licinus or one of them till about the year three hundred twenty and four and thenceforth until about three hundred thirty and seven he raigned alone and died in the sixty sixth year of his age After his death his three Sons succeed him in their several parts of the Empire Sect. 3. Constantine the eldest had his lot in the western parts of the Empire bounded on the East by the unconquered parts of Germany containing the British Isles Spain France Germany Constans the youngest had Illiricum Greece and Affrick and it seemeth Italy Constantius had Thracia Constantinople and what was conquered in Asia Constantine the eldest was like his Father in affecting greatnesse but not in successe For he thought he might be bold with his youngest brother Constans and endeavoured to gain Italy from him but therein he lost his life in the field and therewith that part of the Empire dissolved to Constans by way of Conquest after that his eldest brother had raigned about three years Constans also was a brave and a just man till he grew disabled for action by the Gowt but then betaking himself to ease he contracted diseases and grew into dislike of the people and was murthered by Magnentius who had been his Subject after he had raigned about seventeen years Both these Emperors continued friends to the Orthodox Christians during their times but they being dead the whole Empire remained to Constantius yet could he not gain quiet possession without the Sword For Magnentius had gotten possession of Constans his part of the Empire but he lost his life or rather cast it away in the quarrel with Constantius which cost the Empire so much blood as for want of Souldiers the Northern people had an easie entrance opened to them into the Empire to the utter ruin thereof in the conclusion The beginnings of the Raigns of these three Emperors are so differently observed by Writers as it makes the order of story concerning all affairs perplexed and amongst the rest of those affaires concerning Athanasius For sometimes they reflect upon the death of Constantine the Father as the beginning of the Raigns of his Sons and sometimes upon their several entries upon their government in the life-time of their Father and they observe that Constantine the Son began his Government in the tenth year of his Fathers Raign Euseb Vit. Const lib. 4. cap. 40. soc lib. 1. cap. 25. and Constantius in the twentieth year and Constans in the thirtieth year which cannot well consist with the joynt government of Maxentius Maximinus and Licinus together with Constantine the Father of these three whose beginning being also uncertain I shall skip over this block and account the beginning of the Raigns of these three Emperours from the death of their Father and have principal relation in the prosecution thereof to the Raigne of Constantius because he was the chief in action in matters concerning Athanasius and was the survivor of them all The beginning of his Raigne therefore will befal about the three hundred and seven and thirtieth year after the Incarnation of Christ Sect. 5. at which time Constantine the Great is supposed to have died by whose death the propagation of the Nicene Faith is left in much hazard in respect of humane help by reason principally of the difference in judgment in matters of Religion wherein Constantius differed from the other Emperors his brothers For many-headed Government never were nor will be able to induce or propagate true Religion because truth is but one and many heads are supposed to have many minds and many wills and many temptations And though Constantius as well as his brothers was trained up in Orthodox Principles Theod. lib. 2. cap. 3. yet the Arian Presbyter formerly mentioned was too hard for him for he delivering to Constantius his Father Constantines Will therewith delivered himself and Constantius took both and delivered himself to the Presbyter and hereby the Arian poyson insinuates into the Imperial bloud and gains the throne that formerly had been but attendant thereupon A cunning man doubtlesse this Presbyter was who being thus in favour with two Emperors successively did neverthelesse thus cloud himself kept at Court do so much and yet no more then a namelesse Presbyter all this while And as cunning he was in his working gaining his interest by degrees Soc. lib. 2. cap. 2. first with the servants at the Court then with the Empresse and then with the Emperor spreading this Arian infection as Leaven through the Imperial Family and from thence into the City of Constantinople And thus as God had formerly made use of the Imperial power to induce and propagate Religion so now the Devil makes use of the like power to propagate error yet with this difference Gods will is done in both Constantius now come into power in the Eastern Empire the Arian Bishops Eusebius Theognis Sect. 6. Maris Vrsatius and Valens are at his elbow and are still the great Courtiers and imploy their utmost interest for the advancement of the Arian Cause for those Church-men whose conscience will allow them to forsake their pastoral charge to live at the Court that conscience will also allow them to turn Apostates to any errour that shall come into fashion there And by this means principally the Arian Heresie becomes now past a babe and stands in need no longer of their Meletian tutors But the Meletian Churches stand rather in need of their pupils assistance and if themselves will thrive they must not onely forgo their name but their principles also and turn Arians or incur the danger of their displeasure But the condition of Athanasius becometh very difficult Soz lib. 2. cap. 21. for though it was Constantines will that he should be restored to his Church
other three years in the gaining of Constans and Constantius and the Councils meeting at Sardica which being effected there are met three hundred of the Western Bishops or as Baronius saith two hundred and eighty four Baron Anno 346. num 4. Soc. lib. 2. cap. 16. and but seventy and six of the Eastern Bishops although the place of meeting did lie more convenient for them then for the Western Bishops And amongst this number of the Eastern Bishops Ischyras formerly unworthy to be a Presbyter hath obtained from the Arians the name and place of a Bishop The Eastern Bishops now absent excuse their absence partly by infirmity of body but more of them were sick in their minds and alledg want of time to prepare themselves imputing the fault to the Bishop of Rome as if a year and a half were not sufficient warning The Council being met the Arian Party perceiving that the face of the Council smiled not on them Sect. 2. Athan. Apol. 2. withdrew themselves to Philippopolis a City about a dayes journey or more distant from Sardica and wrote a Letter to those at Sardica desiring them that they would exclude from their society Soz. lib. 3. cap. 10. Athanasius Paulus and other Bishops whom they at the Council at Antioch had banished and excommunicated Or otherwise they had resolved that they could not joyn in Council with them nor could they come into the Church where all ought to meet before they enter upon the work of Council To this the Bishops at Sardica answered that for their parts they had never separated from Communion with Athanasius and others mentioned in their Letters neither could they causlesly for as touching their excommunication at Antioch it was without hearing any defence and that those matters had been re-examined by the Council at Rome who thereupon had acquitted Athanasius and the rest Nevertheless if they at Philippopolis had ought to object against Athanasius or any of the rest if they at Philippopolis would come to Sardica they should find Athanasius and the rest ready and prepared to vindicate themselves and give the Council satisfaction But this will not satisfie those at Philippopolis and therefore they avow their departure and separation just and do proceed to sit in Council apart by themselves at Philippopolis where they assert and confirm all that they had done at Antioch against Athanasius and others and further they let fly Excommunications thick as hail against Julius Bishop of Rome though he remained at Rome and came not to Sardica Hossius Bishop at Corduba Protogenes Bishop of Sardica being both directors of the Council at Sardica Sozom. lib. 3. c. 11. and diverse other Bishops and all this done without hearing or summons And having Constantius to befriend them they cause Guards to be set upon the High-wayes and passages to Sardica and make stay of all Bishops going thither and to stop the returnes of all coming from Sardica homeward and like a troop of the Divels Lifeguard to apprehend Athanasius and his friends where-ever they should be found and put them to death Athan. Epist. ad Solit. vit and to apprehend all such as were suspected to be opposers of the Arian Cause And hereupon many are taken abused whipped imprisoned and banished the terror whereof made many flie into the Wilderness and scared others into the dissembling of their Faith and Profession Neverthelesse the Council at Sardica kept close to their work Sect. 3. and having divers of the Eastern Bishops still joyning with them they spare those at Philippopolis as little as they are spared by them They excommunicate likewise the Philippopolitan confesse the Son is the power of the Father We confesse the Word is of God the Father and besides that there is none That the Son is the Word True God the Wisdom the Power yet we call Him not Son as other Sons are by Regeneration and Adoption We confesse the Son is the onely begotten and the first begotten but so the onely begotten as that He ever is God and was in the Father The Word first begotten we refer to the Manhood He is different from all creatures because He is the first begotten of the dead We confesse one Deity of the Father and the Son And we say not that the Father is greater then the Son by reason of any diversity or difference of substance but because the Name Father is greater then the Name Son The interpretation of these words I and my Father are One that they are meant by consent and agreement amongst themselves we affirm is an assured interpretation That opinion that as men fall out and be afterwards reconciled So there may befal difference and then agreement between the Father Almighty and the Son We affirm is a foolish opinion We believe that the words I and my Father are One do signifie the unity of the Substance which is together of the Father and the Son We believe that the Son doth raign together with the Father without beginning or ending nor can his Kingdom be defined or determined by time For that which is eternal can neither begin to be nor cease to be We believe and affirm the Comforter the Holy Ghost is promised and is sent to us by God Himself that he is not crucisied but the Man born of the Virgin Mary For Man is mortal but God is immortal We believe not that God in Man but Man in God did rise the third day which as a gift he offered to His Father free from sinne and death We believe in the due time appointed He shall judg all and for all things This was published by the Sardican Council in their Narrative of proceedings which they sent into all parts wherein they also shewed their reasons why they acquitted Athanasius and others and the causless departure of the Arian Bishops from their Council and their obstinacy in refusal to joyn with them notwithstanding all means used to reclaim them They further declared their proceedings against Ischyras and their grounds leading them therein That he had been a Bishop reputed amongst the Arians being formerly by the Council at Alexandria reduced to a lay man and afterward proved scandalous and that he being a reputed Bishop and yet having but one Congregation under his charge they had decreed that henceforth no man should be ordained Bishop of any small Town which might be instructed by one onely Presbyter so as it seemeth hitherto in some places there is little difference between a Bishop and a Presbyter and that the chief work of a Bishop was teaching so as if teaching were in any Congregation there was no need of a Bishop there The sad condition of those times of the Councils above-mentioned shew demonstratively that it is never conducing to the peace of any Nation to grant tolleration of contrary Principles in Religion Sect. 5. more then it is for the peace of any single persons conscience to be of a doubtful mind
sufferings and telling Athanasius that Constantius had long since written to Athanasius to come to Constantinople but that he expected that Athanasius would long ere now have made application to him for Athanasius his restitution but supposing Athanasius afraid of his displeasure did therefore abstain And therefore Constantius now sends to Athanasius to invite his coming to Constantinople promising him full and speedy restitution and further telling him that he had written to his Brother Constans to send Athanasius away accordingly Athanasius is at this newes perplexed as if too good to be true and supposing if Constantius his favour were real he might as well have sent Athanasius his Letters of free passage to Alexandria by Sea from Italy with his Letters of peaceable admittance to his Church rather then to put him to adventure himself through many of his enemies in so long and dangerous a journey by Land But whiles Athanasius is thus in demur what to do another Letter comes to him from Constantius with Letters from divers of his friends at Constantinople importuning his speedy coming away and for his accommodations by the way directions are given And soon after all this a third Letter comes from Constantius by an express Messenger a Presbyter of Alexandria who brings assurance of Constantius his real intentions for Athanasius his good and he eupon Athanasius goes to Rome to advise with the Bishop and others who are all for his going to Constantinople And they furnish him with Letters of recommendation to the Alexandrian Churches Soc. lib. 2. cap. 28. and so they commend him to the blessing of Almighty God And accordingly Gods blessing did go along with him for he passed to Constantinople where finding that the Emperour was gone to Antioch he likewise went thither after him And at that time Leontius was Bishop of Antioch in which City were a great number of Orthodox Christians unto whom the Arians there would not allow any publick Churches for their meeting but such of them as would be at the publick worship must go to the Arian Congregations Sozom. lib. 3. c. 19. where Leontius nevertheless permitted them the liberty of their Consciences in all cases wherein the honour of the Son of God was concerned And therefore when they came to sing Glory be to the Father c. and those that were Arians did sing Glory be to the Father they added thereto the words In the Son thereby declaring the Son of God to be inferiour to the Father Those that were Orthodox would add these words And the Son declaring thereby that the same Glory due to the Father was also due to the Son But when Athanasius was come he would not joyn with the Arian Congregations but did hold communion with the Orthodox who were called Eustathians in private houses This being observed hastned Athanasius his dispatch with the Emperour for it was not long ere he had access into the Emperours presence and received courteous entertainment from him and within a few dayes obtained his dismission Soc. lib. 2. cap. 18. for they saw plainly that the Orthodox Party was much heartned by Athanasius his presence and that Athanasius improved his little time of abode with them to the utmost for their spiritual benefit The Emperour therefore sent for him the sooner and gave him Letters to the Alexandrian Churches and to his Governours of the Country importing that it was his will that Athanasius should be received and setled in his place in peace and permitted so to continue under the Emperours protection And unto all the rest he added this one extraordinary express of his favour that he swore to him that he would never hearken to any slanderous complaints against Athanasius any more And Iastly he made a publick Edict That all Acts and Orders against Athanasius or any of the Catholick Church Athan. Epist ad Solit. vit should be obliterated and made void and that they all should be restored to their former enjoyments But when t Ahanasius was taking of his leave of the Emperour he said to Athanasius Though you Athanasius are now restored to your place by the Council yet you are admitted and setled by my Authority and therefore seeing that in Alexandria are divers who differ from you in judgment concerning some points in Religion it is my request that you will allow them liberty of publick meeting at some one Church within your City To which Athanasius answered It s very just yea necessary that I should obey your Imperial Majesty nor will I gainsay what your will is herein But seeing also that this City of Antioch hath great multitudes therein who cannot joyn with others of different judgment from mine in doctrines concerning the Holy Trinity I humbly beg for them the like favour that they also may have a place of publick meeting at Antioch This answer the Emperour disliked not but thought it reasonable Nevertheless the Arians upon further consideration conceiving that they thereby should be greater loosers at Antioch than gainers at Alexandria suffered that matter to pass in silence Which being observed by Leontius he laying his hand upon his head now white by reason of his age said When this snow is melted away there will appear much mud intimating thereby the persecution which would follow after his death when as no further toleration of the Orthodox Profession should be permitted Soz. lib. 3. cap. 19. Athanasius now departed from Antioch Sect. 4. proceeds in his journey towards Egypt God making Athanasius his way round about to be the nighest way to his own Honour and though it was more for Athanasius his labour yet it was also more for his reward For in all places as he comes he now teaches freely and authoritatively the Principles concerning the Holy Trinity exhorting the people to endeavour to be well grounded therein Soz. lib. 3. cap. 20. and to beware of the Leven of the Arians and in some places he ordained Ministers and so he came to Hierusalem There he is received joyfully for Maximus the Bishop had continued his true friend ever since the Council at Tyrus and now had called a Council to whom Athanasius declared the manner of his entertainment by the Emperour and his Testimonials and Letters and then as well enemies as friends come and yield to Athanasius the right hand of fellowship Nor did the fame of the Emperours favour spread onely where Athanasius came along Soz. lib. 3. cap. 22. Soc. lib. 1. cap. 19. but it went Northward in so much as Vrsatius and Valens two Bishops of Panonia who in all the late transactions against Athanasius were ever in the Van and amongst others were excommunicated at the Council at Sardica These men seeing now the tide turning and the unconstancy of Constantius under pretence of remorse of Conscience for their error make their retractations after their manner which they send to the Bishop of Rome and to Athanasius with Letters of submission and
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
after his sad death Constantius advanced to be reputed the Doctor of the World and was contented to be his Disciple for though he was educated in better principles yet is taught first by Eusebius to disown the Word Con-substantial then by Macedonius to believe That the Son of God is like to the Father Athan. Epist de Synod and lastly by Eudoxius to eat his own words and to affirme Him to be unlike the Father And denying the Eternity of the Son of God to take the same unto himself under that Title of Eternal Emperor which they gave him And thus instead of being exceeding great he is become odious to all good men abhorred by his own souldiers who in an expedition under Julian against the Barbarians renounce Constantius and lift up Julian And then Constantius is loathed by himself he seeing his honour buried before he dies becomes a tormentor to himself by jealousies fears vexations and thus brings on a sever and that death whiles he is dying his conscience revives accusing and condemning himself for three things Nazian Encom Athan. For putting to death his Nephew Gallus who was a good man and for electing Julian to be his Successor who was neither good man nor good Christian And lastly for maintaining new doctrines of Religion and in this confession death takes him away in the five and twentieth year of his Reign about the year Three hundred sixty and one after the Incarnation CAP. XXI Julians Government Athanasius his return to Alexandria The Council there Athanasius his third miraculous escape JuliansDeath COnstantius now thus sadly dying Sect. 1. Julian in the head of his Army and designed by Constantius to be his Successor hath nothing further to do Amian then to take up the Imperial Crown and put it on His victorious successe in the Wars his brave courage his learning wit and other natural endowments and his good education concurring with all the rest do seem to point him out to all the Empire to give him their best entertainment It s true he did delight to hear the disputes of the Heathen Philosophers Athan. Epist de Synod and they no lesse to dispute against the foolishnesse of the Gospel as they accounted it yet was he a Christian and baptised and though it was done by Eurocus an Arian and filled with the spirit of Arius yet Julian held his Profession and studied the Scriptures Amian lib. 21. and therein became so eminent for knowledge as he becomes a Preacher and so far to countenance holinesse as to undertake the profession of a Monk And thus accomplished Commander Theod. lib. 3 c. 2. Soz. lib. 5. cap. 2. Conquerour and Preacher may well challenge the first place of esteem amongst all and to be the most meet person in the World to manage a Christian Empire to defend it against enemies from abroad and the difference of the Church from within For as yet Julian was unbyassed to either Arian or Orthodox and there was cause for in the issue it appeared that he was an enemy to them both and had no more religion then what served to make him the most exquisite Persecuter of Christianity of all that sate in the Throne For he was not led by passion but by sober hatred not against Professors so much as Profession and therein was very cunning for his greatest strife was against the principles of truth in their practice And the best that can be said of him is that he was the last persecuting Emperour and continued but a while And yet it seems he was not so ill Sect. 2. but the times were as ill for even the best of them even those who should be as the salt of the earth had lost their savour I mean their teachers concerning whom Nazianzen hath this observation of those times whether speaking of the general stream of the whole or onely of the Arian teachers I determine not Nazian Encom Athan. but he saith they were such as Nullos labores noque erumnas virtutis Causa pertulerunt discipuli simul Magistrique pietatis designuntur aliosque ante purgant quam ipsi purgati fuerunt heri sacrilegi hodie Sacerdotes heri extra sancta hodie sanctorum arbitri ac antistites c. They never did not suffered much for good Cause but even now learners and in a moment teachers teachers of others to be good before themselves are good but yesterday sacrilegious to day sacred yesterday prophane to day who but they old sinners young saints getting others goods by extortion but godlinesse by oppression more honoured for their Mastership then for their merit and so he proceeded in his elegant manner to decypher the vanity of these teachers amongst whom it seems Julian is the chief being the first president that I finde of a preaching souldier becoming a heathen persecutor In his entry upon the Empire Sect. 3. his principles led him neither to displease Infidels nor Christians his affections led him to the one his reason to the other and so he grants an universal toleration The Temples of all sorts are opened as well Christian as Heathen as well Orthodox as Arian the banished both Orthodox and others are permitted to return and enjoy their places Soz. lib. 5. cap. 5. Soc. lib. 3. cap. 1. and by command of publick Edict the estates of all such as are banished are restored and especial command that the Orthodox shall not be urged to the Heathen Sacrifices nor shall any dare to offer them violence nor vex them with reproach In this condition of affairs it befel that George the Arian Alexandrian Bishop having wasted his zeal or rather madnesse against the Orthodox started another game in his chace and after it he goes with more haste then good speed Soz. lib. 5. cap. 7. for taking occasion to shew his despite against the Heathen Temples he thereby vexed the Gentiles in that manner that they taking advantage of this Interim of Julians coming to the Throne rose in a tumult seize upon Bishop George and tie him to a Camels tail and dragge him through the streets of Alexandria and then they burn both Bishop and Camel in one fire Soc. lib. 3. cap. 3. And this out-rage being related to Julian he is very calme at it and the actors in this Tragedy instead of being well hanged are well chidden for their pains and thus at once God rendred to this Bishop a recompence for all his villanies done to the Orthodox and thereby made way for Athanasius his return to Alexandria without controul Julian is all this while in his journey towards Constantinople Sect. 4. and by the way bethinks himself on what foot to stand before he ascends the same and in Illiria as he comes Baron An. 361. he renounces his Baptisme and Christian Communion for it seems he knew his Army regarded none more then other yet he being come to Constantinople so managed the matter that
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
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
not before He was begotten but was in the Father in potentia before He was actually begotten For the Son with the Father is begotten with an Eternal Generation The Council at last did also admit Eustathius and the Asian Delegates into Communion Sect. 5. Baroe An. 365. num 17. and gave them Letters Testimonial to the Asian Churches and other Letters exhorting them to continue constant in the truth with which they departed and went to another Council called at Tiana where with other Bishops Gregory Nazianzen was unto whom these Delegates producing all the Letters Testimonial and Writings missive they are received with great joy although Basil the great was not yet satisfied to give much confidence to Eustathius his Profession nor to the Confession of those Penitentiaries The Council at Tiana nevertheless signifie the compliance of these Delegates and their Churches to all the Churches and do order that the several Testimonials shall be read in the several Churches desiring them also that they would admit those Churches thus making application into Communion and declare the same by their Letters Certificatory And lastly Soz. lib. 6. cap. 12. That they would meet at the Council intended to be holden at Tarsus to establish a perfect Union CAP. XXIV Valens falleth to Arianisme His Persecution of the Orthodox The last Troubles of Athanasius and his fourth Escape WHat some Writers mention concerning Valens his dissatisfaction with those at the Council at Lampsack Sect. 1. as if he were then an engaged Arian with Eudoxius seems inconsistent with what is generally agreed that at the Council at Illiricum he did joyn with Valentinian against the Arians If therefore any displeasure was in Valens against the Council it might be rather for their holding a Council there without his consent Neverthelesse whatever his former Profession was the time at length comes when as he appeareth to all not onely an Arian but an Eudoxian Arian although it is probable that he gained to that pitch by degrees The first cause of his defection is said to be his Wife Theod. lib. 4. cap. 12. for though Emperours commanded in the field we find that in their Empires they were much advised by their Wives who were the Daughters of Eve and many times shewed more will than wisdome This the Arians knew well enough and first gained the Empresse to be theirs and then had a more ready way for the Emperours favour which was evidently theirs when as News being brought of the Goths falling in upon Thracia For then the Emperour betakes himself not onely to armes for his bodily safety but he will be spiritually armed also with a Baptisme or a Re-Baptisme some say his Wife also perswaded him to that having so fitting an instrument for that work as Eudoxius was For his conscience was so large that he did it and did it to the purpose Soz. lib. 6. cap. 6. even into a perpetual hatred of the Orthodox Christians and it was accordingly effectual to that end till he died Thus Valens that once laid down his All to save his Religion now lays down his Religion to save nothing for this piece of armour of Baptisme was not of proof against the Goths as after will appear Gregory Nazianzen hearing hereof said Surrexit nubecula grandinâ— plena pernities Calamitosa Christi cultor pariter osor qui post persecutionem persecutor suit post Apostatam non quidem Apostata sed nil mellus Christianus Christi nomen prae se ferens Christum mentiebatur A Cloud arises with raging hail a dreadful plague a Worshipper of Christ and yet a hater of Christ once persecuted now a persecutor A Successor of an Apostate and no Apostate yet no better professing Christ and yet denying Christ And henceforth Eudoxius is looked upon as Valens his Ghostly Father Sect. 2. he gives the rule and Valens is the Executioner and first he gives a stop to the Council at Tarsus partly by Letters hortatory partly minatory and next that he falls to persecution and wanting work amongst the Orthodox for in Thracia Bythinia and He lespont multitudes of Towns for the East greatest part of his Raign had neither Ministers nor Churches and those which had any Ministers they are all fled to places of more quiet habitation they fall next upon the Macedonians and Semi-Arians Soc. lib. 4. cap. 9. and having enforced them and the Novatians and all the Orthodox to forsake Constantinople they are now Lords alone and yet are not quiet but falling out with one another Eudoxius will have Eunomius who is as wicked an Arian as himself and by diseases had contracted as foul an out-side as he was within to admit Aetius who had been Eudoxius his Tutor into Communion with his Congregation But Eunomius refused Soc. lib. 4. cap. 12. in regard that Eudoxius his ongregation accounted Aetius not to be sound in their way although Eudoxius otherwise conceited of him hereupon Eudoxius takes offence and separates from Eunomius But Eudoxius is called off for Valens is now making his Progresse to Antioch which proved a Progresse of or for persecution and that work cannot go well unlesse Eudoxius eye be thereon The Emperour now in his way the poor Christians from remote parts having sent their Ministers to the number of fourscore to petition the Emperour for favour at Nicomedia they obtain Audience but had none but dilatory answers Soc. lib. 4. cap. 13. till by the Governour they were all apprehended and put into a Ship wherein they entred expecting banishment but it proved far otherwise for the Governour being commanded to put them to death durst not do it on land for fear of the people and therefore after the Ship was launched into the open Sea the Sailors set fire on the Ship and themselves escaped by Boat and the Ship carried by the Wind and Current along the Hellespont from the Gulf Astacius until it came on ground at Dacibiza and so consumed with all that was therein The Emperours Progresse continued breathing out slaughter as he went Sect. 3. but coming to Cappadocia he is told of Basil the Great who was then Bishop there and that he was a stout Defender of the Orthodox The Emperour therefore would not enter into the Lists with him himself lest he should receive the foil but appoints the Governour who assaied Basil first by promises of the Emperours favour assuring him that the Emperour had him in high esteem already and was loth to admit of hard thoughts concerning him But Basil answered that such arguments might prevail with young men Theod. lib. 4. c. 29. for his own part he was resolved so far as he was able not to suffer one syllable of Divine Truth to be endangered and yet he accounted highly of the Emperours favour Soz. lib. 6. cap. 16. the Governour then threatned him with death But Basil told him his body was weak and would easily suffer that and that he was
pragmatical fomenter of strifes and dissention amongst the Churches But Athanasius was not so dull as to neglect cured for them License from the Emperour to have and hold Churches apart from the Alexandrian Churches And thus three mischiefs befal the Alexandrian Churches at once First a schism licensed and tolerated by the authority of the Christian Magistrate Secondly a usurpation of the Christian Magistrate over the Churches in determining matters Ecclesiastical contrary to the determinations of a general Council wherein the Magistrate was bound by his own Vote and these are two sores to the Church unto this day The third was properly belonging unto that time and those places which was a toleration of the Arian Heresie under the Meletian wings So as members of the Meletians they may now hold Communion with those who are of Orthodox judgment by authority who formerly were excommunicated by a general Council And thus is the glory of the Christian Magistrate in the Church suddenly eclipsed by neglecting to rule according to Law Constantine saw the error by the troubles that ensued but saw not the cause in his own heart he sends for Eusebius and questions with him concerning it Soz. lib. 2. cap. 20. Eusebius now dares justifie the Arian Doctrine and tells the Emperour passionately If my garment said he should be divided in my presence into parts I would never affirm both parts needs one effence The Emperour tasting the blasphemy as passionately returned an answer of banishment both of Eusebius and Theognis passionately I said for had it been from true zeal the banishment had longer continued But upon the next occasion that Writers mention I find them both as busie again in pursuit of Athanasius as ever they were For the Meletians but a while ago an abomination to Constantine are so bold upon this favour Sect. 5. that they profess before him their bitterness against the Churches of Alexandria For being encouraged by the Arians they go to Constantinople with Articles of complaint against Athanasius where they meet with Eusebius and Theognis Soc. lib. 1. cap. 20. who now also have gained three Bishops more into their society viz. Maris Bishop of Calcedon and Valens and Ursatius Bishops of Panonia all of them lovers of the Court more then their own flocks all of them condemned by the Council of Nice and now constant and earnest Solicitors at the Court against all such as were of the Orthodox Faith and this might seem strange that Constantines Court should harbour such guests but that stranger things do follow For these five Bishops having this occasion joyn together in the countenancing of the Meletian Articles against Athanasius and presenting of them to the Emperour They are as followeth First That Athanasius is the great fomenter of the troubles in the Egyptian Churches Secondly That Athanasius endeavoured to undermine the Emperors authority in Egypt and to advance his own and to that purpose levied money of the people and supplied therewith Phylumenius the Emperours enemy in Egypt who endeavoured to raise sedition and tumults in that Country Thirdly that Athanasius is an oppressor of the people in Egypt and exacteth from them linnen garments or vestments for the service of the Church at Alexandria But whilst these things are thus working at Constantinople Athanasius not negligent of his own safety upon experience already had of the enemies skirmishes expects the main battle will come on and therefore makes hast to Constantinople where he soon finds what work was upon the Anvil and presenting himself unto the Emperour made it so plain to the Emperour that these Articles were pure forgeries that the Emperour made no difficulty to accept him graciously and dismissed him with his imperial Letters to the Church of Alexandria letting them know of the malice and falshood of Athanasius his accusers and that Athanasins his integrity was so apparant that the Emperour took great joy and delight in his company and found him a faithfull servant of God and therefore required the Alexandrians to receive him with due honour and demean themselves respectively towards him and to study to maintain love and unity one with another and to beware of those that endeavour to raise and nourish dissention and division amongst themselves And thus is Athanasius judicially declared the true Bishop of Alexandria and an honest man CAP. VI. The second complaint against Athanasius before the Emperour and his Trial at the Council at Tyrus NO sooner is Athanasius come from one Trial at Constantinople Sect. 1. but another is making ready for him at Mareotis Soc. lib. 1. cap. 20. a part of Egypt wherein are many Towns and Congregations of Christians all of them under the government of the Bishop of Alexandria each of which having a competent number of people having a Presbyter and amongst these was one Coluthus a man no less ambitious then was Arius and therefore seldom was any agreement between them two for it is a rare thing to meet with two ambitious spirits to close each of them had opinions which they peculiarly owned and each had his peculiar Church only Coluthus had so far exceeded as to be in repute a Bishop when as Arius was but a Presbyter but by reason that the Council at Alexandria had disepiscopated him his sect soon wasted yet amongst them was one named Ischyras a man that could thrive in no calling and then will needs turn Minister and prevails with Coluthus to make him a Presbyter and so Coluthus made him as good a Presbyter as he thereby made Coluthus a Bishop for the Council had determined against him also but he would not be thus determined upon he conceited he was a Minister and he resolves to conceit himself to be so still and being thus fitted or rather unfitted he wanders about for a living and coming to a small Village in Mareotis where the inhabitants were few and those so poor that they could not maintain a Minister amongst them but were necessitated to unite to a neighbouring Congregation there he sits down and gets into a poor house gains the dweller there to be his Disciple and falls to teaching such principles as he had and in continuance gathered a Church as he called it as many do in these dayes upon as good principles as he and with as little good success For the news of this new Apparition coming to Macarius Presbyter of the nighbouring Church he acquaints Athanasius therewith who bids Macarius go and visit the place Sozom. lib. 2. cap. 24. and tell Ischyras that Athanasius would speak with him and with Macarius another Presbyter is joined both these entring into the house where Ischyras was found him sick in bed and there they visited the Church for so I find it ordinarily called in those ancient times and neither steeple house nor meeting place and upon inquiry finding the particulars they pitying the condition of Ischyras say not any thing to him but tell his father of the complaint