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
resolved Governor And therefore though Jovinian never lived to come to see his Imperial City nor was scarce possessed of the Throne yet in his way thereto he conquered more to the Church of God then Constantins Constantius and Julian could all of them while they lived gain to the Empire although they ruled threescore yeers between them The Emperor thus having determined concerning the ordering of the Churches Sect. 6. whiles he is yet but in the way to Constantinople proceeds to reform or rather re-reform his army for it having been Julians armie Ruffin lib. 2. c. 1. Theod. lib. 4. c. 1. Soz. lib. 6. cap. 3. it may well be supposed that it needed it and yet not very much neither for when Jovinian comes to the tryal of them they tell him that their old souldiers were Constantine's their younger were very few that in heart were of Julian's way And that as souldiers they are to be servants to the Wars let the Religion of the Magistrate be what it will Neverthelesse Jovinian recalls all such Souldiers and Commanders who formerly laid down their arms and lively-hood rather then they would part with a good conscience But as touching the people he will trouble no man for faith but will respect all such as are desirous to maintain the publick peace More then this I find not of Jovinian's actions conducing to the matter in hand his time being but short and his work rather a progresse to his Imperial City then a Government he died before he could arrive at Constantinople about eight moneths after his Election concerning whom I shall onely add this note which I find in a Writer That God sometimes for the punishment of sin shews forth a likely-hood of much good to a people and after snatches the same away before they can say they have it Jovinian died lamented and commended by such as were good and as much discommended by such as were bad and hence arises the different sence of Writers concerning him CAP. XXIII The Government of Valentinian and Valens Both of them declare for the Nicene Fait Divers Councils in order thereto THe Roman Army though now out of danger of a Foraign Enemy Sect. 1. and being almost at Constantinople yet are so regardful of their own honour and safety as they speedily elect another Emperour to succeed and will not come into the City headlesse And by an extraordinary providence they pitch again upon one of the Christian Orthodox Faith Soz. lib. 2. cap. 6. Zonar â—om 3. sol 88. who neither was present nor minded such thing albeit its likely Jovinian had sent to him amongst others when he reformed the Army I say it was a strange providence for what other could move such a body as a headlesse Army trained up under such an one as Constantius for five and twenty years together to make choice of such a Head This man thus elected was Valentinian Soc. lib. 4. cap. 1. originally a souldier of Panonia trained up under Constantine the Great in the Army and carrying himself bravely had attained the honour of command of a Brigade in the Army and was also become one of the Tribunes when it was lately formed for the Persian Expedition And Julian then entring upon his Voyage and going into the Heathen Temple to consult his gods as formerly was mentioned Valentinian according to the duty of his place attending upon the Emperour Theod. lib 4. c. 16. Soz. lib. 6. cap. 6. passed into the Temple before the Emperour and at the door was saluted by the Priest with an Olive water sprinkle as others had been according to the manner and some of the Water falling upon Valentinian he shook it off with indignation and gave the Priest a box on the ear for his labour which the Emperour observing said nothing but took the next opportunity to charge him with unfaithfulnesse and breach of trust and banished him the Army and sent him prisoner into a Castle not mentioning at all his carriage at the Temple door for it was Julian's rule not to punish for matter of conscience least they should have the honour of suffering as Martyis which thing Julian liked not Theod. lib. 4. c. 15. This Valentinian thus quite out of sight is not quite out of mind but now is called out of Prison to raign for he is never out of the way to preferment that is in Gods way and being come is invested with the imperial Robe and Ornaments Which done the souldiers desire yet further to elect an associate to him for his assistance in the government of the Empire But Valentinian told them That they had thought Him meet to be their Emperour and it belonged onely to Himself to consider of a Consort and not to them and therefore required them to lay aside their thoughts concerning it Himself would do what becomes an Emperour in such case And herewith the souldiers are contented Thus God rendred to Valentinian an hundred-fold for his Constancy to Religion Ruffin Hist lib. 2. cap. 2. He lost his Tribunes place and gained an Empire Valentinian now setled in the Empire Sect. 2. declared his intent to march towards Constantinople the next day and calling together the chief Commanders of his Army as if he intended to do all things by their advice he asked them whom he should elect to be his Consort in the Empire and all keeping silence for a time Amian lib. 28. at length Dagalaiphus Lieutenant General of the Horse answered If you love your own relations O Emperour you have a brother but if you love the Common-Wealth seek whom you can find The spirit of Valentinian startled hereat yet concealing himself he horsed for Nicomedia where he madâ— his brother Valens Master of his Horse and one of the Tribunes of the Army and then full of thoughts concerning the answer of Dagalaiphus he advanced towards Constantinople and is joyfully received and at the length he elects his brother Valens his Consort in the Empire assigning to him the care of the Eastern parts and reserving the Westerne to himself Now though Valentinian might seem to be swayed herein by the natural affection of a brother yet for ought the World then knew he was a very meet man for the service for he was a bred souldier and valiant and withal religious and had been a Confessor even to banishment as well as his brother the Emperour and it may be suffered for his brothers sake the more displeasure And accordingly Valens continued to hold forth a good profession when he entred upon the affairs of the Empire and advanced such to be nigh to him as had been sufferers for the truth and amongst others sent for Caesarius Nazianzen's brother from banishment took him to be nigh himself and was much led by his counsel and the Churches both East and West enjoyed much peace and Religion prospered and many Gentiles were daily added to the Faith But when as Valentinian was in
Sect. 2. Athan. Epist ad Synod not that the opinions were originally his for opinions of this nature were as ancient as Ebion and taken up by others after him and they were received by Arius from Artemas and even when Arius was but young that Leaven had gained amongst many greater men then Arius was nor did that Sect own the name of Arius till Constantius his time but more ordinarily are called by historians Eusebians from Eusebius Bishop of Nicomedia who was their great patron in Constantines time Nor were themselves very confident in any of their Doctors opinions and therefore did endeavour to derive their doctrine from Antiquity Soc. lib. 6. cap. 12. Athan. Orat. cont Arian and would have claimed Origen to be their Patron but Athanasius and others decryed that conceit At the first peeping forth the Arian doctrine was very odious to the Churches and therefore the speedy growth thereof shewed much of divine wrath and judgement At length it is baptised into the name of Arius either because he was the first that founded and gathered Churches upon that Principle or because he was the principal defender of that assertion by disputes and therein opposed the famous Council at Nice the same being the first general Council and therefore the undertaking more notorious And thus the fame of these new or newly revived doctrines is pinned upon the fame of Arius and that upon his parts and education This Arius was born Sect. 3. as Epiphanius saith in Libia but most writers say in Alexandria the chief City in those dayes of all the Land of Egypt and of principal repute for this Euseb Hist lib. 2. cap. 16. that the first Christian Church of all those parts was planted there by the Evangelist St. Mark Where also was a Colledg or School of great Antiquity and fame for humane learning and in that City Religion had so far prevailed as Epiphanius saith that in those dayes there were ten or more Churches builded for the pure publique worship of God Epiphan lib. 2. Tom. 2. Heres 68. each of which had one or more Presbyters who had over-sight of the souls of the people And from that City the Gospel had been sent into several places of Egypt Libia Thebais Pentapolis and Amonica who also had their several respective Presbyters and Bishops And that the Churches of Alexandria were under the over-sight of Presbyters amongst whom one was had in chief repute who was called Bishop of Alexandria who together with the Presbyters there had authority of government of those Churches by Custome And by like Custome the Bishop had under his Survey the Churches Presbyters and Bishops of those places or Countries formerly mentioned to be planted by emanation from Alexandria And in the beginning of this fourth Century Peter was become Bishop of Alexandria by election Sect. 4. a godly man doubtless he was and of blamelesse life and zealous for the Gospel and therein had suffered much for he lived in the persecuting times of Maximinus who together with Licinius and other persecutors striving for the Empire against Constantine grievously afflicted the Christian Churches in all places where they came and thereby many suffered great tortures Niceph. lib. 8. cap. 11. Athan. Orat. cont Arian Epiphan lib. 2. Tom. 2. Heres 68. banishments imprisonments and cruel deaths And amongst others Meletus Bishop of Lyro in Egypt a man of that esteem as Epiphanius observeth that he was in repute chief of all Thebais and was next to the Bishop of Alexandria this man was amongst others imprisoned for the profession of the Gospel and as some others so himself to save his skin became relapsed and offered incense to the Heathen Gods and when the heat of persecution was past he assaied to joyn himself in communion with the Alexandrian Churches again but Peter the Bishop did not suddenly admit him thereunto which Meletus took so to heart that himself with many more for his sake made a separation from the Alexandrian Church and joyned in private communion apart by themselves and from thenceforth stile themselves the Church of Martyrs and the Alexandrian Church call themselves the Catholique Church and these two parties so far disown one another that they refuse to joyn in prayer one with other And thus this Church of Martyrs bring into the Church the first ill president of the peoples usurping Judicature in the government of the Church and power to determine matters concerning the same And also are the first example of a separation or schisme meerly upon that point of Church government Athan. Apol. 2. without any difference at all in any point of Doctrine But the issue is yet much worse for from schisme they grew into enmity and joyn with the heathens in raising persecution against the Alexandrian Churches wherein Peter the good Bishop of Alexandria died honourably a Martyr Separation not well grounded on pure Love to the Truth will end in hatred and persecution of the same if not timely prevented This Schisme of the Meletian Church of Martyrs thus begun Sect. 5. Baron An. 306. Nu'n 44. continued about six and thirty years and mingling with the Arians became fast friends to them and at length wholly Arian For Arius had been now born in Alexandria and was educated at School at Antioch Niceph. lib. 8. cap. 9. where he attained a competency of humane learning and having a natural readinesse of wit and languages grew into fame for Philosophical disputes and then studied Divinity rather to serve his repute then to save his soul and therefore ever made that to stoop to his reason and both it and that to advance his fame After that he was thus furnished he returns to Alexandria and there behaved himself so well as Peter the Bishop of Alexandria had made him one of his Deacons but he being acquainted with some of Meletus his disciples seemed so much to pity their separation that he falls into dislike of the Bishops austerity and under that pretence separates himself also Theed lib. 1. cap. 1 2. Sozom. 1. lib. 1. cap. 14. and becomes a member of Meletus his Church and so continued till Peters Martyrdome After whom Achillas being elected Bishop of Alexandria Arius returns and makes application to the Church of Alexandria and was restored into communion with them again and so continued till he became one of the Presbyters there and so continued there till Achillas died And Alexander being elected Bishop of Alexandria in his stead there appeared some Marks of competitorship in Arius who failing of his expectation became discontented and grew sick of the itch of disputing some principles of Religion which commonly he undertook in the concourse of people according as by Nazianzen is observed of Hereticks Mysticas questiones spectante vulgotractant they debate hard points in the presence of the vulgar well knowing that they understand little beyond common sense lesse beyond common reason and least of all in
the deep Misteries of Religion and so are the Heretick disputers in a manner sure of the vote of the people before hand especially in the principles concerning the Holy Trinity wherein Arius had not onely the ignorance of the times to favour him but the corruption of nature and the Devil and all to help against the true understanding of them And therefore it s the less wonder if Arius had soon gained seven hundred women Epiphan lib. 2. lib. 2. Tom. 2. Her 69. who adored virginity in a profession of holiness besides seven Presbyters and twelve Deacons to be of his Sect before that Alexander the Bishop did take any notice thereof At length Meletus finding some of his own Church tainted with these new opinions and that Arius was the Seeds-man he discovered him to Alexander who thereupon endeavoured to settle the minds of men by preaching the truth and thereby to obviate the further spreading of these errours Arius cannot endure this he tells the people that their Bishop doth maintain the Doctrine of Sabellius although it was notoriously known to be a calumny and openly appears in opposition to the Bishop So as now he sees it necessary to call a Council Provincial that is of such as well to justifie himself and his Doctrine against the aspersions of Arius as to determine concerning Arius himself This was the way indeed had it been well putsued Sect. 6. but in the manageing of this Council Alexander who had the Directory to avoid suspition of partiality carried himself so calmely Sozom. lib. 1. cap. 14. as the Arian party were rather emboldened then discouraged For although the Council determined against the Arian tenets and inhibited Arius fromfurther publishing such rotten principles yet when they were to subscribe their conclusions Arius and about ten others refuse to adjoyn their Subscriptions of which number five were Presbyters and five were Deacons Many of the people neverthelesse adhered to them principally for the sake of Arius and not out of any depth of understanding that they had in his principles For Arius was a person of a goodly stature serious aspect Epiphan Ibid. plausible carriage winning behaviour smooth and flattering language arguments sufficient to lead about unstable souls especially such as women ordinarily are and had Arius his life been as holy and his carriage more humble he might also have led after him others that were better principled But he was vehemently suspected for uncleannesse and thereof taxed even by Constantine himself upon occasion of his ordinary society with women Soc. lib. 1. cap. 6. Sozom. lib. 1. cap. 20. whom he called his Virgins and of his wanton book which he called his Thalia and which was condemned by the Council at Nice and burnt by Constantines command Arius thus refusing to subscribe the determinations of the Alexandrian Council is together with his Complices ejected from their several places and from Communion with the Church yet are they no whit discouraged thereby but rather encouraged for now they are looked upon as Martyrs persecuted Ministers sufferers for conscience by many pitied by more the more honoured the people flock after Arius admire him vilifie such as are not of his opinion as dull and unlearned and at length swell into tumults and publique outrages Euseb Vit. Const cap. 4. not sparing the Emperours own station and thus are they a Cordolium to Christians a sport to the heathens and a derision and scorn in the publique Theaters The proceedings of this Council at Alexandria became famous Sect. 7. and Alexander the Bishop to avoid false representations by Letters to several Churches makes relation of the particulars which Letters according to the opinions of men are diversly censured And it being observed that the Arian party neverthelesse still gained partly by their own influence but more through the ignorance of teachers not well grounded in such Misteries Alexander the Bishop ordered that no Presbyter in Alexandria shall preach Sozom. lib. 1. cap. 11 14. lib. 7. cap. 19. Niceph. lib. 8. cap. 11. but such as shall be specially licenced thereunto Arius seeing the winde thus against him turns head and gets into Palestina where he meets with more calm weather and there he gains liberty to gather Congregations and to preach as he and his party had elswhere done Neverthelesse they tell him that he must submit to Alexander the Alexandrian Bishop and gain Communion with him and this shewed the Churches were under a rule beyond which they would not go although in compassion to Arius they went too far Yet is not Arius satisfied with his liberty upon such terms he repairs to Nicomedia to Bishop Eusebius who had bin his acquaintance at School at Antioch and relateth to him how he was dealt with at Alexandria Eusebius shews him favour and goes to the Emperour Constantine then at Nicomedia and acquainted him with the proceedings of the Council at Alexandria in the worst manner that he could as if it were a ruled case that the Civil Magistrate becoming once Christian had authority in the Councils of the Church The Emperour hearkens to Eusebius and thenceforth Eusebius grows into repute of a Favourite and a Councellor to the Emperor in Church Matters and in all such cases men flock to him as to their Mediatory Angel and being thus lifted up he thinks his word may prevail with Alexander the Alexandrian Bishop more then Alexanders religion and therefore he writes to him and advises him to passe by the matter concerning Arius and to re-admit him and his party into Church Communion again but unto other Churches he writes to stir them up to with-stand the proceedings of the Alexandrian Church And amongst others he writes to the Meletians which he might well have spared for they were more forward therein then himself Hereby the Sectarian party grew more strong but not one iota more holy for they proceeded upon the principle of faction and not of conscience Now begins the glory of Constantines Christian government to wane and fall short of expectation Sect. 8. by the rising clouds of errour he sees it and it vexeth him at the heart Silvester also Bishop of Rome to whom also the Emperour did give ear for his advice in affairs of the Church is no lesse afflicted at the news hereof and by his advice a general Council is called at Alexandria whereunto he sends Hossius Bishop of Corduba in Spain with his Letters This Bishop took his journey by Constantinople and finding the Emperout at Nicomedia is received by him courteously and furnished with the Imperial Letters Authoritative to the Council at Alexandria besides other Letters amongst which was one written to Alexander the Bishop and Arius to this purpose telling them That He took notice of their difference that the matters were misterious not easie to be explained to the people much lesse to be understood by them That their Faith was one and the same That their differences
he is informed that Hillarius the Emperours Lievtenant had given order to his Soldiers for a Randezvous and thereupon or upon other cause of suspicion he provided for himself accordingly And the night following cometh Hillarius to Alexandria in a dark stormy night and being informed that Athanasius had hid himself in the Church called Theona he beset the same on all sides and the soldiers breaking in suddenly at once by the doors and windows on all sides made as strict a search as they could but found nothing concerning Athanasius and so returned as they came And the next news that is had of Athanasius is that he is at Rome again The Council at Rome having done what they could in the matter concerning Athanasius Sect. 3. certifie the same by their Letters to the Eastern Bishops the penning of which letters they leave to the Bishop of Rome and so the Council is dissolved The Bishop of Rome accordingly wrote the Letters and whither the matter it self or the manner of writing was too poinant or the Eastern Bishops were already exasperated I determine not but they instead of writing an answer childe and tell the Bishop of Rome that he took too much upon him Soc. lib. 2. cap. 11. Niceph. Hist lib. 9. cap. 8. and that they will not abide his order And thus if Historians borrow not too much from fancy sprang the schism between the Eastern and the Western Churches upon the point of Supremacy which also was not a little increased from the diversity of the Civil interests between Constans and Constantius who also were no less divided in their Principles in matters of Religion which did blow the sparks formerly hidden in the embers into a flame of persecution Religion may be in danger in a government under one Head but is never safe in a government under many Athanasius now at Rome again Sect. 4. having formerly represented his condition to Constantius by an Apology made and transmitted to him yet could obtain no favour he now after three years waiting sends that to the Emperour Constans who by this time was no less then his brother Constantius awakened with the loud peal that the Letters between the Eastern and Western Bishops did ring in the world and thereupon their Councils advise them for the safety of both their Empires to unite together against the common Enemy now upon their borders and to lay aside animosities and compose the differences in matters concerning Religion by a general Council This season Athanasius chooseth for his application to the Emperour Constans and by the Bishop of Rome's means gains access to the Emperour to whom he represented the many calumnies and injuries he daily suffered from the Arians Theod. lib. 2. c. 4. and his unjust deprivation and banishment by the Council at Antioch and that they lay in wait continually to take away his life and that they pursued him not so much for any personal respects as for the rooting up the Nicene Faith which he had hitherto asserted and which also was asserted an owned by Constantine the Great and therefore Athanasius humbly besought Constans to remember his fathers piety in calling the Council at Nice for the vindicating of the Truth and that he would succeed his Father in undertaking the cause of Religion and protection of the Orthodox Faith and regard the persecuted estate of himself who was ready to justifie against all the criminations that his enemies can produce against him Hereunto also the Bishop of Rome subjoyned his request that Constans would endeavour with his brother Constantius that a general Council of the Bishops of both Empires might be joyntly holden for the setling of the people of both Empires in peace and unity And well it was that there was some that studied the peace of the Church so far as to be earnest for a general Council For possibly if such a thing should be now moved in England it would be answered that its necessary for the Church to be under a perpetual separation as many hold it no less necessary that the Common-wealth should be for ever kept from their liberty of a free and full Parliament Constans the Emperour now at Millain being thus importuned Sect. 5. determined to proceed therein accordingly And because it appeared that the Eastern Bishops began to interpose touching Supremacy he writes therefore to his brother Constantius shewing him the necessity of calling a general Council of the Churches of both Empires and importuning him to improve his authority in calling the Eastern Bishops to appear at a Council to be holden at Sardica in Illiria This City was upon the confines of both Empires yet more commodious for those of the Eastern Empire Soz. lib. 3. cap. 9. whereunto the Emperour Constans had ordered summons for the Bishops of the Western Empire to come at a time appointed Constantius having received Constans his Letters made no difficulty therein but forthwith issued forth his Letters of summons also according to Constans his Letters After this agreement Athanasius comes to Millain by express order from Constans and there in the presence of the Emperour and many others Athan. Apol. ad Constant Athanasius declareth the manner of his return from Triers to Alexandria and of his carriage at Alexandria the complaints against him by the Arians his justification of himself the proceedings of the Council at Antioch against him the manner of his escape his Apology sent to Constantius to mollifie his displeasure against him the Letters testimonial from the Alexandrian Churches and he offered to prove all by witnesses viva vocc But the Emperour replied that Athanasius shall have a full hearing before the General Council at Sardica and therefore willed him to prepare himself for his defence there Nevertheless Constans was unwilling those things should be opened before a General Council and therefore endeavoured to prevail with Constantius as well in the behalf of Athanasius as others for the restitution of them to their several places in a private way but the Arians were in the negative and too powerfull and thus there passed a year and six months before the day of the meeting of the Council came CAP. XIII The Council at Sardica The Schism by the Arian Council at Philippopolis THe Council being met at Sardica upon the day prefixed Sect. 1. which was about Six years after the Council called at Antioch and about eleven years after the death of Constantine the Great Soc. lib. 2. cap. 16. So as Athanasius hath been absent from Alexandria at Rome Six years intirely or three years and three years which makes up the six years spoken of by writers Soz. lib. 2. cap. 10. allowing onely a small time for Athanasius his return from the Council at Rome to Alexandria and his flight from thence back again to Rome upon the coming of Hillarius The first three years being spent in debate between the two Councils at Antioch and Rome and the
confessing their fault acknowledging that all their informations against him were false and feigned and that they cannot alledg any thing in excuse of themselves but do humbly and earnestly beg pardon and to be received into Communion again renouncing Arius and his opinions Soc. lib. 3. cap. 22 23. as execrable and accursed Enough it was to make any charitable Christian believe that they did really intend what they did pretend but their work will be manifest in its day The Bishops also from all parts testifie by their Letters there joyning with Athanasius so as now the current from all parts seems fair to bring Athanasius safe to the Haven Nevertheless though thus nigh the shore he meets with another mighty wave before he can set his foot thereon For he is met by newes of the death of his dear Lord the Emperour Constans and now is Athanasius involved amongst a thousand doubts what shall become of him whither shall he go what shall he do for the Lyons chain is now broken Constantius is now Lord alone and may do what he will and he will do what the Arians will and what will they not do But God helped Athanasius over this wave also For Constantius informed hereof either pitying the condition of Athanasius or which is more probable remembring his own invitation of Athanasius to put himself under his protection his promises and oathes for his assurance and that it would be dishonourable to him to let the world have occasion by the altering of his mind on the sudden to expound all that he had done was done through fear of Constans and deceitfully writes Letters to Athanasius full of encouragement more then once or twice Athan. Epist ad Solit vit assuring him of his favour and real intentions of his good and willing him to make haste to Alexandria without further dread of any danger and thus at length Athanasius arriveth at Alexandria CAP. XV. The estate of Alexandria at Athanasius his Arrival The third charge against him before Constantius and Athanasiushis second strange escape AThanasius now come to Alexandria finds his See vacant Sect. 1. for Gregory who had been made Bishop of Alexandria in the place of Athanasius by the Council of Antioch was put out again as hath been mentioned and translated to Antioch where he was deposed again by the Council at Sardica and slain by the Citizens at Antioch Bind fol. 427. And the Arian party at Alexandria had procured George of Capadocia to be Bishop of Alexandria a man fit for their turn fierce and cruel against the Orthodox in whose dayes ensued a bloudy persecution against them of the Alexandrian Province wherein none were spared that come within his reach whether Men Women Children Theod. lib. 2. cap. 14. Monks Clerks or Virgins but pursued to the utmost by imprisonment banishment tortures and deaths in the most cruel manner that souldiers could invent And this Bishop thus fleshed grew so insatiable and imperious that the Arians themselves grew afraid of him and weary of his government which he observing and that Constans began so stoutly to appear for Athanasius he suddenly flies from Alexandria and leaves the place void for Athanasius who now comes in without interruption with all manner of expressions of joy and love to Athanasius and thankfulnesse to God and to use Athanasius his own expressions his friends are glad and of the rest Athan. Epist ad Solit. Vit. some are ashamed some hide themselves some declare their repentance for their former wayes saying that what they did against Athanasius was done by menace compulsion and force but especially the Presbyters and Egyptian Churches rejoyce not onely to see their ancient friends again but more for the enjoyment of their former liberties the Christians embracing one another and encouraging one another in holding forth constantly their profession yea amongst the more moderate sort of Arians some come to Athanasius by night and acknowledge that though for some private respects they held outwardly communion with the Arians yet in their hearts they are ever for Athanasius and his way After this publick congratulation Athanasius calls a Council of the Alexandrian Churches Soz. lib. 4. cap. 1. and declares to them the proceedings and determinations of the Council at Sardica the Emperours entertainment of him his several Letters to him and his Letters and the Bishop of Romes Letters to the Churches and to the people of Alexandria and to the Governours and people in all places as he came and his acceptance amongst them And thus Athanasius is accepted and declared to be setled in his place at Alexandria with peace and honour But this sun-shine also continued not long though it was longer then his Arian enemies expected Sect. 2. For though Athanasius now seems bare of all shelter against the next blast of Constantius his displeasure which was soon raised by the Arians yet could they not find opportunity to storme Athanasius till Magnentius was taken out of the way For Constans being murthered by him he proceeded to possesse himself of his Empire and hence arose a Civil War in the Empire between Magnentius and Constantius which endured divers years during which time the pursuit of the Arians against Athanasius was but faint for Constantius had his hands full else-where but after that Magnentius was slain and Constantius now possessed of the whole Empire he that before resolved to have all the Eastern Churches of his religion now will have all the World to be of his opinion yet finding many that stand in his way the tempest arises anew and powres in amain upon East and West at once and now the tall Cedars the Bishops of Rome Alexandria Constantinople and all that are taller then the rest of their Profession must look to themselves for Constantius is perswaded that these once levelled his way will be plain and easie For the newes of Constans his death coming to Antioch Sect. 3. Athan. Epist ad Solit. vit seeing the way was now more fair for Constantius to appear in his proper colours Leontius the Bishop there joyned with the Eusebians who all this while had burned with despite at the prosperity of the Orthodox and their great increase For now above four hundred Bishops had declared themselves for the Nicene Confession and Leontius takes occasion to deal with Ursatius and Valens to break their Communion with the Bishop of Rome and Athanasius and to renounce their former retractations as done through fear of Constans his displeasure although it was notoriously known that neither Constans nor any of his Courtiers or Officers was privy to any such submission but that the same was done by private Letters not by the act of any in power Neverthelesse They that will be false in the least point concerning God will not stick to be false with man in any thing Ursatius and Valens make no bones to go now to Constantius and confesse their mistakes in their
against all reason to imagine that Athanasius should hold any kind of intelligence with that Magnentius who had not only murthered the Patron of his own life and Liege Lord but the best friend under God that ever Athanasius had in the time of his necessity Athanasius further said that during the whole time of the unhappy Civil wars raised by Magnentius Athanasius was so far from wishing a good success to Magnentius that contrarily he ever publickly prayed to God to aid and assist Constantius against all his enemies and the people also at the same time with loud vociferations cried out Lord help and aid Constantius Lastly as touching Athanasius his disobedience to the Emperours Orders he knoweth not of any order but what was mentioned to him by the Governor of Egypt by word of mouth without shewing any in writing and whereof Athanasius had cause to doubt in regard of the many late favours received by him from Constantius And therefore Athanasius told the Governour if he had any such order it was unduly gained as afterwards he was informed it was framed upon surmise of a Letter supposed to be written by Athanasius to the Empeâ—our Constantius whereas none such was ever written or sent by him All which Athanasius declared more at large in his Apology to Constantius published amongst other of Athanasius his works The other invective by those at the Council at Antioch and more specially by Leontius Sect. 11. for it can deserve no better name than an invective against Athanasius for his unworthy deserting his flock in the time of danger Athan. Apol. De suga Athanasius made an Apology as it is published amongst his other writings wherein he justifies himself as in case of Persecution and the same he proves by Scripture rules and examples and tells his Detractors that if it be a matter of scandal in Athanasius to flie in such case it s much more scandalous in them that by persecution enforced him thereunto CAP. XVI The Entry of George the Arian Bishop into Alexandria again the secondtime His cruel Persecutions there Athanasiushis escape into the Wilderness The Monks profession AThanasius now gone George of Cappadocia formerly fled from Alexandria Sect. 1. is now become George on Horse-back and like a Centaur returns with a strong guard of Soldiers and Arians as his supporters and if formerly he was acted by one devil he is now possessed by seven Their first endeavours are to make all sorts renounce the Nicene Faith and coming in about Easter-time Theod. lib. 2. c. 14. Soc. lib. 2. cap. 23. he falls upon the stricter sort of Professors and such as are most eminent as his first dish The Governours Officers and others intrusted are ready at hand to execute the Emperours Orders Ursatius and Valens attending at the Court follow the chace with full speed encouraging those that are forward complaining of such as are backward switching up such as are dull in the chase And thus at Alexandria all the former joy is turned to sorrow peace to tumult mirth to mourning nothing but tears sighs bewailings in every place to see Bishops Presbyters Monks Virgins Old men Women and Children some seized upon and dragged to sentence and from thence to executions others banished travelling up and down from one City to another and from one Nation to another others flying into the Wilderness amongst the wild beasts to escape the fury of Christian beasts and which is worst of all many revolting and relapsing from the truth to Arianism And yet in all this tempest the Church of God lost nothing for whiles men beheld these poor sufferers and wanderers whereever they go their patience and constancy is admired their persons pitied the Truth inquired after and honoured the Persecuters and their Religion are had in abomination Thus are the Christians at Alexandria destitute of these eminent Professors Sect. 2. and yet they continue their private Meetings and about the time of Pentecost hold a more solemn assembly of Prayer and holy Fast which being told to the Wolvish Bishop he sends Sebastianus a cruel Manichee with his band of Soldiers For such as separate upon corrupt Principles will make use of any instrument to serve their turns These Soldiers on the Lords day with their weapons and swords drawn assailed the poor Christians in their meeting or so many of them as were now left for the time of publick Prayer was now past and of those whom the sword spared some were whipped others otherwise tortured some especially the women brought to the fire and threatned to be burned but not so prevailing to make them renounce their faith they were stripped and whipped and used despitefully nor would they suffer relief to be administred to them nor the dead martyred to be buried by their friends In this cruelty they slew in Egypt thirty Bishops or more and banished fifteen others besides those that fled into unknown places and a multitude of Presbyters and of those who were banished sew escaped without maims and wounds so as many died in the way and many more in the places of their confinement Amongst which thus fled Sect. 3. Athunasius must not be forgotten for having served the Church of God in Government he must now serve the same in Banishment and having made his escape as hath been mentioned he is now pursued night and day by such as continually did lie in wait for his life The particulars of his condition and in what places he was all the time of his absence from Alexandria is altogether left in doubt and great pity it is that we have no more thereof noted by writers Zonaras saith that Constantius banished him into Britain which if so proved a great mercy of God to our forefathers who have derived the doctrine of the Holy Trinity uncorrupted and so hath been maintained in this Island even to this day and long may it last but I suppose Constantius his thirst after Athanasius his bloud would not be so easily quenched by his banishment nor can it stand with Athanasius his being escaped into the Wilderness Soz. lib. 4. cap. 9. and his being in a Cave for six years which if true probably was the first six years after the Antiochian Council when as the rage of his Enemies in their first heat would put them to the strictest search that they could make and Athanasius to the utmost shift that he could make And this Cave might probably be in Alexandria for it was nigh the dwelling of one that he might safely trust and was acquainted with It may be it was that choice Virgin so commended by the Historian for her exceeding care of preserving Athanasius so secretly Soz. lib. 5. cap. 6. as she would trust none but her self with ministring to him in whatsoever he wanted all the while until her Maid-servant by continual observation had discovered it and for hope of reward told some of Athanasius his Enemies thereof who preparing to
apprehend him Athanasius the night before going suspecting his own safety in continuing there any longer in the night time escaped away and when the Searchers the next day came to sieze their prey they found that he was not to be found and suspecting themselves to be deluded by the maid they took her and punished her for her service The next newes that they hear of Athanasius Sect. 4. is that he is somewhere in the Wilderness amongst the Monks A people that in their first original began from persecution of the Church from without the same by the heathens and was then but a shift but about the beginning of Athanasius his time was much increased by persecution of the Church from within it self and in continuance was now grown into the honour of the highest strain of profession and became in fashion For by reason of these persecutions some melancholick spirits dejected and distracted at the sad apprehensions arising from the present troubles and seeing no hope of redress chose rather to withdraw themselves from all secular affairs and common society then to live continually in such troubles Nazian Encom Athan. And as Nazianzen saith gave themselves to a solitary life in Wildernesses and other places apart to live to God more and to the world less then other men do who are busied in earthly affairs every day Amongst which people he saith that in his dayes were several sorts some being Hermits wholly absent themselves from all society and enjoy communion with God alone knowing nothing of this world but solitariness But others observe more the Law of Charity by communion and society together amongst themselves These are solitary also in their kind and dead to the affairs of the world and whatsoever turnings and changes there are in civil affairs yet live they together in societies and are busied in labour reserving themselves nevertheless for the worship of God as their main end accounting the men of the world imposters and are a world to themselves and do quicken the graces of one another by contemplating each others vertues mutually comparing themselves together and emulating one another Thus far Nazianzen If therefore the apparel and diet of these men were unhandsome Soc. lib. 4. cap. 18. mean and in a manner sordid it s not to be wondred at considering that they looked on outward conveniences but as accidental to their main end which was quietness of mind and therefore they abhorred idleness and accounted such as did not labour to be rather Cheaters then Monks This was a life not very suitable to flesh and bloud and yet in those dayes were many multitudes of them especially in the Egyptian Wildernesses and though thus retired they were yet still remained they under the survey of the Bishops Soz. lib. 6. cap. 28. For it s noted that Serapion one of the Egyptian Bishops had under his alone government ten thousand of them They were also many of them learned men and principal asserters of the doctrine Orthodox against the Hereticks in those dayes and their writings continued to this age wherein we live sufficiently shew it And with these men Athanasius was not unacquainted no not when he was young for even then he entred into acquaintance with that famous Authony the Monk and did exceedingly observe or rather serve him he was in account the very founder of the Monastical life by way of profession in the Wilderness of Egypt and was a man of eminency for holiness Athan. Vit. Anter. not onely in the Wilderness but even in the Courts of Princes and the Emperour himself And after that Athanasius was Bishop he often delighted to visit the Monks in their Cells and to converse with them and now in his distresse he hath recourse to these as to his securest refuge on Earth Neverthelesse this was not all the work that God had to do Sect. 5. thus to gain a refuge for Athanasius in the Wildernesse nor is it all the end that Athanasius aimes at thus to hide himself for even in the Wildernesse there must be rule and government and though men live as it were out of the World yet the Devil and their lusts follow them so as though these Monks to avoid occasions do avoid affairs though they aime to draw nigh to God yet soon begin to forget themselves and jarres and divisions befal them there No form of profession no separation from Christian Congregations and Assemblies no nor from society in worldly affairs with mankind will be a remedy against schismes and errours A Bishop therefore or if that word please not an Overseer is as necessary in the Wildernesse as at Alexandria to interpose advise exhort and by reproof to reduce men into wayes of Reason and Religion And this proves to be Athanasius his work now he is in the Wildernesse For to take up the words of Nazianzen Athanasius was a reconciler in all places where he had to do Nazian Encom Athan. by his wisdome and example And in the Wildernesse now he labours to reduce amity and unity between the Monks and Hermites letting them know that the holiest Monks stand in need of a Visitor or Overseer And that in a Bishop as Athanasius was may be an excellent temperature of a speculative tranquility on the one part and of practical morality in political affairs on the other And that Monastical life consisted rather in gravity and constancy in Christian conversation then in solitarinesse or separation And by this means Athanasius gained such authority and respect amongst these Wildernesse people that what he pleased was a Law to them and what he disliked they accounted as forbidden and execrable Whiles Athanasius is thus out of the way Sect. 6. men know not where nor which way his enemies observe and examine all travellers watch such as go out or come into Alexandria search the ships ransack the houses make enquiry bring disturbance amongst the brethren forrage the Wildernesse where supposing they have a scent of him they search the Cells examine the Monks but they had as good ask the stones They do so highly honour Athanasius that they will not admit of any parly with the persecutors but offer their necks rather to the sword and if any of them meet with any hardship for Athanasius his sake they endure it with courage accounting it a high strain of their profession even beyond their daily fasts and watchings and prostrations and lying on the ground which neverthelesse they held in a great account amongst them And yet is Athanasius many times put to extream plunges Sect. 7. And is compelled to keep close and flie from one Cell to another from thence to the Hermites and at last from the company of men to get amongst the wilde beasts for the malice of man he sufficiently understood was implacable Cui enim parcerent Ariani qui nec animis suis pepercerunt The Arians will not spare Athanasius who will not spare their own
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
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
all Countries even to Spain Italy and Rome it self And after them the Vandels following in their Voyage into Affrick meet with these wandring opinions by â—â—e way and carry them along with them as the Dannites did their Religion from the house of Mica and thus for the space of eighty years both Goths and Vandals like Souldiers of the Devils Brigade havock and spoil not onely the dwellings and estates but even the consciences and souls of the famous West and Affrican Churches with all manner of Tyranny in the heat whereof the Eastern Churches also after a long time of rest meet now with as ill measure under Anastatius an Eutychian Emperour during the continuance of his Raign A sad age this was now grown being nigh the expiring of the fourth Century wherein the Church of God finds no refuge from the rage of persecution no not in the Wildernesse nor in any Nation under Heaven For the Kings of Italy Spain and France are Arians and the Affrican Kings likewise The Franks Brittish and German Kings are Pagans and the people generally although God had his Church amongst them The Eastern Churches are all under an Apostate Emperour who commonly are worse for their Apostacy then those that never owned the truth And yet God found out such hiding places that his Church was not destroyed nor diminished thereby but rather increased for within twenty years we find mention of six Councils at Rome Bin. Conc. and five Councils more in other places of the West and in the East Anastatius the Apostate Emperour dying the Government falls to Justinus under whom the Churches recovered their former liberty as long as the Empire it self lasted And Justinian his Successor by his Captains Bellisarius and Narses both freed Affrick from the Vandals Evag. Hist lib. 4. cap. 16 20 23. and Italy from the Goths and set the Orthodox Churches at liberty After which the Eastern Empire coming to Phocas he advanced the Roman See above all the Churches and the influence of that See for the space of a hundred years following blasted the Arians till the Francks gaining the Imperial power in the West under the Line of Charlemaine and after them the Saxon and German Emperours to whom the Western Empire devolved from the Francks all of them as Sons of the Church of Rome joyned their Civil Power with his Ecclesiastical Power in suppressing the Arians in all places So as from the time of Justinian the Emperour the Arian interest is scarce mentioned in Story One chief cause whereof was the want of countenance from the Civil Power A second cause hereof Sect. 6. and yet the more principal was the preaching of the Gospel For although that was in no great favour generally with the Civil Power yet the bare tolleration of the same permitted it to work out its own way and as the Emperour Valens had propagated Arianisme amongst the Goths on the one side so on the other after he was dead the Eastern Churches by the advice of Chrysostome from the East Theod. lib. 5. c. 31. and the Brittish and other Churches from the West after the tide of the Goths was past sent preachers of the Orthodox Doctrine amongst those Northern and Eastern Nations by means whereof the Gospel coming amongst others to the Burgundians then oppressed by the Hunnes they received it Nancler Hist Vit. 2. Gen. 17. and by marriage of one of their Ladies to Clodoveus one of the Line of the Franks it came to Charlemain and thus the conquered conquering the Conquerour even the Arian Kings themselves convinced by the Gospel proved real friends to the Orthodox Churches and others not convinced yet for their own peace sake are contented to connive at the liberty of the same A third cause of the subversion of the Arian Schisme was their own divisions Sect. 7. Soz. lib. 7. cap. 20. For besides the several Sects thereof in the life time of Athanasius Eunomius one of highest esteem amongst them dying soon after his disciples are divided in their opinions Soc. lib. 5. cap. 22 23 some affirming with Eunomius That the Son of God is unlike the Father and others reaching a strain beyond that affirm That God is not alwayes like Himself and hereupon one Schisme more arises Another Schisme after this appeared upon slighter grounds for one of the Members of their Church being esteemed to have more excellent parts then the Eunomian Bishop had Soz. lib. 7. cap. 17. the Bishop fearing his light would be darkened takes occasion of displeasure at him and excommunicated him the excommunicate member hereupon gains a Sect and maintains another Schisme A third Schisme further grows up upon another difference in opinion for some of them teach That God was not to be called Father before Christ was born these are also excommunicated by others and gather into another Congregation And thus Sects multiply and maintain Schisme with that asperity that they spare not one another so far as their power can extend Separation upon unwarrantable grounds can breed naught else but Schisme and he that seeketh comfort therein will be deceived thereby Lastly Arianisme received no small blow from other Heresies that would not consist with it Sect. 8. and all of them gathering Churches out of the Arian Churches as they had formerly robbed the Orthodox Churches to make up their own Such were the Pricillianists Pelagians Nestorians Eutychians besides other petit Sects bred up under them And last of all and above all the rest came two grand Sects the one in the East and the other in the West and these two devoured all the rest That in the West was the Papal power in the Roman See which came precariously and by a kind of cheat about the beginning of the Sixth Century at which time the Roman Bishop had obtained of the Emperour of the East to be the Universal Bishop and thereby gained a high feat in the consciences of men Plat. Vit. Bonifac. 3. and whiles they are highly esteemed for their service against Arius in defence of the God-Head of the Son of God they cunningly slip themselves into co-partnership with the Son of God in all his Offices and were countenanced by the Imperial Power till they had subdued both Emperour and all under themselves The other Sect arose in the Eastern Churches about twenty years after the former in the Raign of Heraclius who succeeded Phocas but this comes in with a force Zonar Tom. 3. in Vit. Herac. and swallowed up not onely the seven famous Churches of Asia but all other Chuches both of Asia and Affrica bringing with them a rabble of doctrines gathered out of all religions all of them patronized by Mahomet and purposely contrived by the Devil not onely against the Natures and Offices of Christ but against the Trinity These first made way into the Empire by the Sarazens Sword Naucler Vol. 2. Con. 22. 34. and held the power there by