Asclepiades succeeded in the Bishoprick of the Church of Antiochia And he also was famous for his confessions in the time of Persecution Alexander also makes mention of his consecration writing thus to the Antiochians Alexander the servant and prisoner of Jesus Christ sendeth greeting in the Lord to the Blessed Church of the Antiochians The Lord made my bonds easie and light in the time of my imprisonment when I heard that by divine providence Asclepiades a man most fit by reason of the worthiness of his faith was intrusted with the care over the holy Church of the Antiochians he signifies that he sent this Epistle by Clemens writing on this manner at the End I have sent these letters to you my Lords and Brethren by Clemens a blessed Presbyter a virtuous and approved person whom ye have known and shall know better who while he was here by the providence and care of God confirmed and increas'd the Church of the Lord. CHAP. XII Concerning Serapion and his Books that are extant 'T Is likely that other monuments of Serapion's studiousness and learning are preserv'd amongst other men but those writings onely came to our hands which he wrote to one Domninus a man who in the time of Persecution fell from the faith in Christ to the Jewish superstition And what he wrote to Pontius and Caricus Ecclesiastical men and other Epistles to other persons Another book also was compos'd by him concerning that Book Intituled The Gospel according to Peter which Book he wrote to confute the Errours in that for some mens sakes in the Church of Rhosse who taking an occasion from the foresaid Gospel inclin'd to Heterodox doctrines Out of which Book 't will not be unfit to set down some few words in which he sets forth the opinion he had concerning that Book writing thus For we my brethren doe admit of Peter and the other Apostles as of Christ himself but like wise men we reject those writings which are forg'd in their names knowing that we have receiv'd no such Books For I when I came to you thought all of you had adhered to the Right faith And when I read not the Gospel which was offer'd me that bears Peters name I said if this be the onely thing which seems to breed this dejected spirit in you let it be read But now understanding from what has been told me that their minds were covered with some Heresie I will make haste to come to you again wherefore brethren expect me suddenly But we Brethren have found out what heresie Marcianus was of for he contradicted himself not understanding what he said which you shall understand by some things which have been written to you For we have been able to borrow this very Gospel of some who have been continually exercised in it that is of some of their successours who preceded Marcianus whom we call Doceti for many of Marcianus's Tenets are derived from their doctrines and read it and we find indeed many things agreeable to the true doctrine of Christ but some things that are particularly to be excepted against and avoided which also we have here subjoyned upon your account And thus much concerning Serapion's Books CHAP. XIII Concerning the writings of Clemens CLemens his Stromata's which are in all eight books are extant amongst us which books he thus intituled The variegated contexture of discourses of Titus Flavius Clemens concerning all things which appertain to the knowledge of the true Philosophy of the same number with these are his books intitul'd Institutions in which he by name mentions Pantaenus as being his Master and he writes down his opinions he had receiv'd concerning the scope of Scripture and explains his traditions he has also an Hortatory discourse to the Gentiles And three books Intitl'd the Tutor And another book of his with this title What Rich man can be sav'd And a book concerning Easter Disputations also concerning the Fasting And concerning detraction And an exhortation to patience to those who were newly baptiz'd And a book intitl'd the Ecclesiastick Canon or against those who Judaized which book he dedicated to Alexander the fore-mention'd Bishop Moreover in his Stromata he does not onely compose miscellaneous discourses out of the holy Writings but he also mentions some things out of the Gentile Writers if any thing seems profitable which was spoken by them he also explains various opinions which occur in several books both of the Greeks and Barbarians He moreover consutes the false opinions of the Arch-hereticks He laies open much of History affording us large subject-matter of several sorts of learning Amongst all these he intermixes the Philosophers Opinions Hence he fitly made the Title Stromata answerable to the subject of the book In the same book he produces authorities out of those Scriptures which are not allow'd of as Canonical out of that which is call'd The Wisdom of Solomon and out of the book of Jesus the son of Sirac And out of The Epistle to the Hebrews And out of the Epistles of Barnabas Clemens and Jude He also makes mention of Tatianus's book against the Grecians and of Cassianus who also made a Chronographie Moreover he mentions Philo Aristobulus Josephus Demetrius and Eupolemus Jewish Writers who all have prov'd by their writings that MOSES and the Originals of the Jewish Nation are ancienter then any thing of antiquity amongst the Grecians And this mans books afore-mention'd are stuff'd with very much excellent learning of several kinds In the first of these books he saies concerning himself that he was born next to the first successours of the Apostles He promises also in them that he would write Commentaries upon Genesis And in his book concerning Easter he confesses he was constrained by his friends to commit to writing for the benefit of posterity those traditions which he had heard from his Ancestours In that same book also is mention'd Melito Irenaeus and some others whose explications he sets down CHAP. XIV What Writings Clemens has mentioned THat I may speak briefly in his Institutions he makes short explications of all the written word of God not omitting those Scriptures whose authority is questioned by some I mean the Epistle of Jude and the other Catholick Epistles and that of Barnabas and that which is said to be the Revelation of Peter And The Epistle to the Hebrews which he affirms to be Paul's but was written to the Hebrews in the Hebrew tongue which when Luke had with much care and pains translated he publisht it for the use of the Grecians Wherefore we may find the stile of the translation of this Epistle and Of the Acts of the Apostles to be the same But 't was for a very good reason that this Title Paul the Apostle was not set before it for he saies he writing to the Hebrews who were possest with a prejudice against and a suspicion of him
the same Writer relates saying that a Prophecy was found in the holy Scriptures comprehending thus much to wit that about that time one was to come out of their Country who should rule over the whole world which this Writer understood to have been fulfilled in Vespasian But he did not rule over the whole world onely obtained the Roman Empire This therefore may more justly be referred to Christ to whom it was said by the father Desire of me and I shall give thee the Heathen for thine inheritance and the utmost parts of the earth for thy possession And the sound of whose Holy Apostles at the very same time went out into all Lands and their words unto the ends of the world CHAP. IX Of Josephus and the Writings he left AFter all this it is fit that we should not be ignorant of this same Josephus who has given us so great assistance in the History we now have in hand from whence and of what stock he came And he himself does manifest even this also saying after this manner Josephus the son of Mattathias a Priest of Jerusalem who my self also at first fought against the Romans and was by necessity forced to be present at what was done afterwards This man was esteemed the most eminent person of all the Jews of those times not onely by his own country men but also by the Romans insomuch that he was honoured with a Statue dedicated to him in the City of Rome and the Books compiled by him were accounted worthy to be placed in the publick Library He wrote all the Jewish Antiquities in twenty entire Books and the History of the Jewish war in his own time in seven Books which History he himself testifies he put forth not onely in Greek but also in his own Country language and He is worthy to be credited both in this and in other things There are also two other Books of his extant very worthy to be read which are about the Ancientness of the Jews in which he answers Apion Grammaticus who at that time wrote a Volume against the Jews and some others who had attempted to calumniate the Antiquity and Laws of the Jewish Nation In the former of these he sets forth the number of the Canonical Books of that called the Old Testament which of them are among the Hebrews unquestionable and undoubted as being received from antient tradition discoursing of them in these words CHAP. X. How Josephus makes mention of the Holy Bible THere are not therefore amongst us an innumerable company of Books disagreeing and contradicting one another but onely two and twenty containing an Historical account of all times which are worthily believed to be divine And five of these are the works of Moses which comprehend both the Laws and also a continued Series of the generations of men and what was done by them from their first creation untill his own death This space of time wants little of three thousand years And from the death of Moses untill the Reign of Artaxerxes King of the Persians successour to Xerxes the Prophets who succeeded Moses wrote what was done in their Ages in thirteen Books The remaining four contain Hymnes to God and precepts and admonitions for the well ordering of mens lives Also from Artaxerxes untill our own times every thing is indeed recorded but these Books have not been accounted worthy of the like authority with the former in that the succession of the Prophets was not so accurately known But it is manifestly apparent how highly we revere our own Writings For in so many ages now passed over no one has dared either to adde or to diminish from them or to change any thing therein but it is implanted upon all us Jews immediately from our very birth to think that these are the Precepts of God and to persevere in them and if need so require willingly to die for them And let these words of this Writer be profitably here inserted He compiled also another elaborate work not unworthy of himself about the Empire of Reason which some have entitled Maccabees because it contains the conflicts of those Hebrews in the writings called the Maccabees so termed from them who valiantly fought for the worship of God And at the end of his twentieth Book of Antiquities he intimates as if he purposed to write in four Books according to the opinion of the Jews which they had received from their Ancestours of God and of his essence also of Laws why according to them some things are lawfull to be done and others forbidden Himself also in his own Books mentions other works compiled by his diligence Moreover it is also consonant to reason to adjoyn those words of his which he has inserted at the conclusion of his Antiquities for the confirmation of the quotations and Authorities we have taken out of him He therefore blaming Justus Tiberiensis who had taken in hand as well as he to write an History of those very times as having not related the truth and accusing the man of many other faults at last adds thus much in these words But I was not in that manner as you were timorous concerning my Writings but gave my Books to the Emperours themselves when the deeds done were fresh and almost yet to be seen for I was conscious to my self that I had all along faithfully observed the delivery of the truth upon account whereof hoping for their evidence I was not disappointed of my expectation and moreover I communicated my History to many others some of whom were actually present in the war as was King Agrippa and several of his Relations Also Titus the Emperour was so willing that the knowledge of what was done should be delivered to men solely out of them that he subscribed my Books with his own hand and gave command they should be publickly read And King Agrippa wrote Sixty two Epistles testifying therein that the truth was delivered by me Two whereof Josephus there adjoyns But let thus much be thus far manifested concerning him We will now proceed to what follows CHAP. XI How after James Simeon Governed the Church at Jerusalem AFter the Martyrdom of James and the taking of Jerusalem which immediately followed thereupon report goes that the Apostles and disciples of our Lord who were yet alive met together from all parts in the same place together also with the kinsmen of our Lord according to the flesh for many of them hitherto survived and that all these held a consultation in common who should be adjudged worthy to succeed James and moreover that all with one consent approved of Simeon the son of Cleophas of whom the History of the Gospel makes mention to be worthy of the Episcopal seat there which Simeon as they say was Cousin German by the Mothers side to our Saviour for Hegesippus relates that Cleophas was the brother of Joseph CHAP. XII How
And thus much now concerning these things But at a more opportune season we will endeavour to manifest by a quotation of the Antient writers what has been said by others concerning this very matter Among the writings of John besides his Gospel also the former of his Epistles hath without controversie been admitted as genuine both by those men that are modern and also by the Antients The two other writings of his are questioned The opinion concerning his Revelation is even at this time on both sides much controverted among many But this controversie also shall at a seasonable opportunity be discussed by the authority of the Antients CHAP. XXV Concerning those Divine writings which are without controversie acknowledged and of those which are not such BUt it will in this place be seasonable summarily to reckon up those books of the New Testament which have been before mentioned In the first place therefore is to be ranked the four sacred Gospels next to which follows the book of the Acts of the Apostles after that are to be reckoned the Epistles of Paul after which follows that which is called the first Epistle of John and in like manner the Epistle of Peter is to be admitted as authentick Then is to be placed if you think good the Revelation of John the opinions concerning which I will in due place declare And these are the books that with general consent are acknowledged Among those which are questioned as doubtfull which yet are approved and mentioned by many is that which is called the Epistle of James and that of Jude also the second Epistle of Peter and those called the second and third Epistles of John whether they were written by the Evangelist or another of the same name with him Amongst the Spurious works let there be ranked both the work intituled the Acts of Paul and the book called Pastor and the Revelation of Peter and moreover that which is called the Epistle of Barnabas and that named the Doctrines of the Apostles and moreover as I said the Revelation of John if you think good which some as I have said doe reject but others allow of and admit among those books that are received as unquestionable and undoubted And among these some doe now number the Gospel according to the Hebrews with which those of the Hebrews that have embraced the faith of Christ are chiefly delighted All these books may be questioned as doubtfull And I thought it requisite to make a Catalogue of these also that we may discriminate those Scriptures that according to Ecclesiastical tradition are true and unforged and with general consent received as undoubted from those other books which are not such nor incorporated into the New Testament but are questioned as doubtfull which yet have been acknowledged and allowed of by many Ecclesiastical persons and further that we may know these very books and those other that have been put forth by Hereticks under the name of the Apostles containing as well the supposed Gospels of Peter Thomas and Matthias and of some others besides them as also the supposed Acts of Andrew and John and other of the Apostles Of which books no Ecclesiastical writer even from the Apostles times hitherto hath in any of his works voutsafed to make the least mention But moreover also the manner of the phrase and the stile wherein they are written are much different from the Apostolick natural propriety and innate simplicity and the meaning and drift of those things delivered in these books being mightily dissonant from Orthodoxal truth doth manifestly evince that they are the forgeries of Heretical men Upon which account they are not to be ranked amongst the Spurious writings but altogether to be rejected as wholly absurd and impious But we will now proceed to what follows of our History CHAP. XXVI Of Menander the Impostour MEnander succeeding Simon Magus shewed himself to be as to his disposition and manners a second Dart of Diabolical force no whit inferiour to the former He also was a Samaritan and arriving to no less height of imposture than his master abounded much more in greater and more monstrous illusions For he said that he himself was a Saviour sent from above for the salvation of men from invisible ages and he taught that no man could otherwise overcome the Angels the makers of this world unless he were first instituted in the Magical knowledge delivered by him and initiated in the baptism by him imparted Of which baptism those that were adjudged worthy they he affirmed would be partakers of a perpetual immortality in this very life they should be no longer subject to death but continuing in this present life should be always young and immortal And indeed its easie to know all this from the books of Ireneus And Justinus in like manner having made mention of Simon adds also a narration of this man saying And we knew one Menander a Samaritan also of the village Caparattae a disciple of Simons who being moved by the fury of devils and coming to Antioch seduced many by Magical art who also perswaded his followers that they should not die and at this time there are some of his Sect that profess the same Wherefore it was the device of the Diabolical power by such Impostours going under the name of Christians to endeavour to calumniate by Magick the great Mystery of Godliness and by them to expose to reproach the Ecclesiastical opinions concerning the immortality of the Soul and the Resurrection of the dead But those who joyned themselves to such Saviours as followers of them were frustrated of the true hope CHAP. XXVII Of the Heresie of the Ebionites THe malicious devil being unable to remove others from the love of the Christ of God finding that they might some other way be surprized he made them his own These the Antients fitly termed Ebionites in that they had a poor and low opinion of Christ. For they accounted him an ordinary man and nothing more than a man justified onely for his proficiency in virtue and begotten by Mary's accompanying with her husband and they asserted that an observance of the Law was altogether necessary for them supposing they could not be saved onely by faith in Christ and a life agreeable thereto But others among them being of the same name have eschewed the monstrous absurdity of the forecited opinions denying not that the Lord was begotten of the Virgin by the Holy Ghost but notwithstanding these in like manner also not confessing that he existed before all things as being God the Word and the Wisdome of the Father are lead into the same impiety with the former especially in that they make it their business to maintain and observe the bodily worship of the Law They also think that all the Epistles of the Apostle Paul ought to be rejected calling him an Apostate from the Law They made use of onely the Gospel called the Gospel according to the
and praise God These are the words of Dionysius But Xystus succeeds Stephen after he had executed the Episcopal Office two years To him Dionysius wrote a second Epistle concerning Baptism and set forth to him the judgment and opinion of Stephen and the other Bishops Concerning Stephen thus he writes Indeed he before wrote letters concerning Helenus and Firmilianus and all the Bishops of Cilicia Cappadocia and Galatia And moreover concerning all the neighbouring Provinces that he would have no communion with them for this very reason because says he they rebaptize Hereticks And consider the weightiness of the affaire for truly I hear that there have been determinations made in the greatest Synods of Bishops concerning this business that Hereticks which were converted should be first Catechized and then should be washed and cleansed from the filth of their old and unclean leaven And I wrote to him making intercession for all these men And afterwards he says also to our well beloved and fellow-Presbyters Dionysius and Philemon who were formerly of Stephen's Opinion and wrote to me concerning the same things I before wrote in short but now I have written more at large But thus much concerning the said controversie CHAP. VI. Concerning the Heresie of Sabellius AFter this head of discourse he informs him of the Sabellian Hereticks who at that time abounded mightily and thus he writes For concerning the opinion which lately sprung up at Ptolemais a City of Pentapolis which is impious and full of blasphemies against God Almighty Father of our Lord Jesus Christ and contains much infidelity against his onely begotten Son the first begotten of every creature the Word that was conversant amongst men and is full of stupidity and senselessness about the holy Ghost when letters came to me from both parties and brethren to discourse with me I wrote some Epistles according to my ability with Gods assistance explaining those points more at large like an Instructour of which Epistles I have sent you copies CHAP. VII Concerning the most execrable Errour of the Hereticks and concerning the vision sent from God which appeared to Dionysius and the Ecclesiastick Canon he received THE same Dionysius in his third Epistle concerning Baptism written to Philemon Presbyter of the Church of Rome annexeth these words I have read over the books and traditions of the Hereticks defiling my mind for a little while with their most accursed inventions Indeed I received this advantage from them that I can the better confute them in my own thoughts and do grow to a greater detestation of them And when one of my brother Presbyters prohibited me fearing least I should be mixed and disordered with the filth of their wickedness for he said my mind would be defiled and truly I was sensible he said true a vision sent from God corroborated me And a voice came to me which gave me this express command saying Read all things that thou shalt take into thy hands for thou art able to search into and to examine every thing and this was the principal cause of thy becoming a Christian I gladly received the vision as being consonant with the Words of the Apostle who speaketh thus to those who are able Be ye skilful Examiners Afterwards having spoken something concerning all the Heresies he continues saying I received this Rule and Canon from Heraclas our blessed Pope For those who were Converts from Heresies although they were Apostates from the Church or rather not Apostates but seemingly assembled themselves and were privately discovered to frequent any of the Heterodox teachers he excommunicated and would not again admit them into the Church although they intreated him before they had made a publick confession of what they had heard from the â—dverse party And then he again admitted them to communion but thought no second Baptism was requisite for them because they had before received holy Baptism from him Again after a copious discourse upon this question he â—hus concludes This furthermore I understand that the Africans of this Age were not the onely introducers of this custom but this was establisht long before by Bishops who were before our Age in their most populous Assemblies and in the Synods of the Brethren at Iconium and at Synnada and amongst many other persons whose sentiments and determinations I will by no means overthrow nor excite them to contention and strife For it is written thou shall not remove thy neighbour's land-mark which thy fathers have set in thine inheritance His fourth Epistle concerning Baptism is written to Dionysius who was at that time Presbyter of the Church of Rome and a little while after obtained the Bishoprick there From which Epistle we may learn what a learned and admirable man this same Dionysius was by Dionysius Alexandrinus's testimonies of him After other things he writes to him in that Epistle concerning Novatus in these words CHAP. VIII Concerning Novatus's Heresie FOR we may with sufficient reason abominate Novatianus who stirr'd up Schism in the Church and seduced some of the Brethren to blasphemies and impieties and induced most profane Doctrine concerning God and calumniously accused our most gracious Lord Jesus Christ as unmercifull besides all these things he disalloweth of holy Baptism and utterly abolisheth Faith and the Confession of Faith before Baptism and he perfectly banisheth the holy Ghost from them although there were some hope that it still rested in them or would return to them again CHAP. IX Concerning the Baptism of Hereticks that it is impious DIonysius's fifth Epistle was written to Xystus Bishop of Rome In which after much discourse against Hereticks he relates this very accident which happened in his days For truly Brother I want your advice and desire your judgment Such a thing as this coming to my knowledge I fear least I should err in it For one of the congregation of the Brethren who was accounted an antient believer a person who had been a member of the congregation before my ordination yea and as I think before ever blessed Heraclas was constituted Bishop this man I say being present at the Baptism of some who were lately baptized and having heard the Questions and their Answers came to me weeping and lamenting his own case And falling down at my feet he made a confession of and renounced the Baptism which he had received from the Hereticks that it was not of this kind neither had it any likeness at all to this of ours but was full of impieties and blasphemies He also said that he was now most grievously pricked in mind and had not the confidence to lift up his eyes to God having been initiated by such impious words and ceremonies For this reason he prayed that he might partake of the most pure Baptism Adoption and Grace Which thing I durst not perform but told him that the daily communion with the Church he had so long enjoyed was sufficient for
the great Council of Nice was this We believe in one God the Father Almighty Maker of all things visible and invisible and in one Lord Jesus Christ the Son of God begotten of the Father the only begotten that is of the substance of the Father God of God and Light of Light very God of very God begotten not made of the same substance with the Father by whom all things were made that are in heaven and in earth who for the sake of us men and for our salvation descended and was incarnate and was made man and he suffered and arose again the third day ascended into the Heavens he shall come to Judge the quick and the dead We also believe in the Holy Ghost But the holy Catholick and Apostolick Church doth anathematize those that aver that there was a time when the Son of God was not and that he was not before he was begotten and that he was made of nothing Or that say he was made of another substance or essence or that he is either created or convertible or mutable This Creed three hundred and eighteen Bishops approved of and embraced and as Eusebius testifies being unanimous in their suffrages and sentiments they subscribed it There were only five that refused to allow of it who misliked the word Homoousios these were Eusebius Bishop of Nicomedia Theognis Bishop of Nice Maris of Chalcedon Theonas of Marmarica and Secundus of Ptolemais For in regard they asserted that that is Consubstantial which is from another either by Partition or by Derivation or by Eruption by Eruption as the Branch from the Root by Derivation as Children from their Parents by Partition as two or three pieces of Gold from the whole Mass but that the Son of God is from the Father by none of these three ways Therefore they said they could not give their assent to this draught of the Creed Therefore after a tedious cavil about the term Homoöusios they deny'd to subscribe the degradation of Arius Upon which account the Synod anathematized Arius and all those that were of his opinion adding this besides that he should be prohibited from entring into Alexandria The Emperour also did by his Edict banish Arius Eusebius and Theognis Eusebius and Theognis soon after their banishment exhibited their penetentiary Libells and assented to the belief of Homoöusios as we shall declare in the procedure of our History At the same time Eusebius sirnam'd Pamphilus Bishop of Caesarea in Palestine having made some small Hesitancy in the Synod and considered with himself whether he might securely admit of this form of Faith at length together with all the rest gave his assent and subscrib'd he also sent a Copy of the form of Faith to the people within his Diocess and explain'd to them the term Homoöusios lest any one should have an ill opinion of him because of his Hesitancy Thus therefore he wrote word for word It is very probable beloved that you may have heard what hath been done concerning the Ecclesiastick Faith in the great Council convened at Nice in regard report doth usually outrun an accurate Narrative of the matters Transacted But fearing lest by such a bare report the matter might be represented to you otherwise then really it is we thought it requisite to send to you first that form of Faith which we our selves proposed to the Council and likewise that other published by the Bishops who made some additions to ours That form of Faith drawn up by us which was read in the presence of our most pious Emperour and appeared to all to be sound and Orthodox runn's thus As we have receiv'd by tradition from our Predecessours the Bishops then when we were instructed in the first principles of the Faith and received Baptism as we have learnt from the divine Scriptures and as during our continuance in the Presbytership and also since we have been intrusted with a Bishoprick we have believed and taught so we also now believe and do make a publick declaration to you of our Faith which is this We believe in one God the Father Almighty maker of all things visible and invisible and in one Lord Jesus Christ the Word of God God of God Light of Light Life of Life the only begotten Son the first born of every creature begotten of God the Father before all worlds by whom also all things were made who for our salvation was incarnate and conversed amongst men who suffer'd and rose again the third day he ascended unto the Father and shall come again in Glory to Judge the quick and the dead We also believe in one Holy Ghost We believe that each of these Persons is and doth subsist that the Father is truely the Father the Son really the Son and the Holy Ghost really the Holy Ghost as our Lord also when he sent his Disciples out to Preach said Go ye and teach all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost Concerning which Articles we do aver that we thus maintain and hold them that these are our sentiments of them that this was our Opinion formerly that this Opinion we will till death retain that we will persevere in this belief and anathematize every impious Heresie We call God Almighty and Jesus Christ our Lord to witness that these were sincerely and heartily our sentiments ever since we were capable of knowing our selves and that we do now think and speak what is most true and we are ready to demonstrate to you by most infallible proofs and to perswade you that both in times past we thus believ'd and likewise thus Preached When this Creed was propos'd by us there was no body that could oppose it Moreover our most pious Emperour did himself first attest its truth he protested that he himself was of the same Opinion and exhorted all to assent to and subscribe these very Articles and unanimously to agree in the profession of them this one only word Homoöusios being inserted which term the Emperour himself thus explained saying he suppos'd that the word Homoöusios was not to be taken in such a sense as is agreeable to the affections of the body and therefore that the Son had not his subsistance from the Father either by Division or Abscission For it is impossible said he that an immaterial intellectual and incorporeal nature should be subject to any corporeal affection but our sentiments of such things must be expressed in divine and mysterious terms Thus did our most wise and pious Emperour Philosophize But the Bishops upon the occasion of adding this word Homoöusios drew up this form of the Creed The Creed We believe in one God the Father Almighty maker of all things visible and invisible and in one Lord Jesus Christ the Son of God the only begotten of the Father that is of the substance of the Father God of God Light of Light very God of very
a Some excerptions of this Helladius the Grammarian are extant in Photius's Bibliotheca Vales. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Ape 's Priest For the Egyptians worship an Ape as Lucian tells us in his piece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Sozomen book 7. chap. 15. calls this Praefects name Evagrius and the Commander in chief of the Milice in Egypt he names Romanus Eunapius likewise in the Life of Aedesius names both these persons and attests that they gave a great assistance to Theophilus Bishop of Alexandria in destroying the Temple of Serapis I will insert Eunapius's own words here because they want correcting See Eunap in vità Aedesâ—i pag. 63. Edit Colon. Allobrog 1616 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the Temples about the City Canobus underwent the same thing Theodosius being at that time Emperour and Theophilus Presiding over those execrable persons he was a certain Eurymidon that reigned over the haughty Gyants Evetius being then Governour of the Civill affairs and Romanus intrusted with the Command of the Milice throughout Egypt On my perill correct it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evagrius being then Governour of the Civill affairs In the Theodosian Code title De Paganis there is a Law extant of Theodosius's directed to this Evagrius Praefect of Egypt and to Romanus Comes of the Milite throughout Egypt which Law was dated at Aquilcia in the Consulate of Tatianus and Symmachus From which Law it may be concluded that Serapiâ—'s Temple was demollished at Alexandria in the year of Christ 391. But Marcellinus in his Chronicon contradicts this and says this Temple was destroyed when Timasius and Promotus were Consuls which was the year of Christ 389. And this in my judgment is the truer For Cynegius Praefect of the Praetorium at his being sent into Egypt had a command from Theodosius that he should pull down the Heathen Temples as Zosimus relates in his first book And he had executed that command as Idatius attests in his Fasti. Now Cynegius died in his own Consulate on the year of Christ 388. Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because but c. Socrates means the Image of their God Simius which Theophilus had ordered to be reserved on purpose And thus Epiphan Scholasticus has explained this place in Socrates much better then Christophorson who understood those words of Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as spoken concerning a certain or rather uncertain God Vales. a Instead-of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called an Hieroglyphick it ought rather to be thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Letters they call Hieroglyphical so Epiphanius Scholasticus seems to have read Indeed Socrates and Sozomen do relate that these Hieroglyphical Letters were found in the Temple of Serapis cut upon the walls thereof But Rufinus does not say they were found there he tells us rather that they were kept and expounded at Canopus At his 2 d book Eccles. Histor. chap. 26 these are his words Jam vero Canopi quis enumereâ— superstitiosa flagitia c. But now who can enumerate the superstitious impieties at Canopus Where under a praetext of their sacerdotal Letters for so they call the ancient Letters of the Egyptians there was in a manner a publick School of Magick Art Vales. * Fitted or applied b Socrates borrowed this out of Rufinus's 2 d book Eccles. Histor chap. 29. He apprehended not Rufinus's meaning For Rufinus says not that it was predicted to the Pagans by other Sacerdotal Letters that Serapis's Temple would then be destroyed when that sign of the Cross should appear he only says that the Egyptians received this as a tradition from their Ancestours to wit that the Temples wherein they then worshipped should stand so long till that sign should come wherein there was Life But because mention is here made of Serapis's worship and of the Letters found in his Temple nothing hinders but we may here explain in favour of the studious an Old Epigram concerning Scrapis which is recorded by Eusebius in his books de Demonstratione Evangelicâ For it contains both the manner how this God was worshipped by the Egyptians and besides Scaliger understood it not in his Animadversions on Eusebius Number 1730. The Epigram therefore runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The seven Vowells do my praise resound Who am the Great Immortal Deity Th' unwearied Father of the Universe You must know that the Egyptian Priests were wont to praise their God Serapis in no other manner than by a recitation now and then of the seven Greek Vowells Therefore instead of Hymns and Songs the Pipe and Harp the sound of the seven Vowells was heard in Serapis's Temple Dionysius Halicarnassensis does attest this in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the chapter de Collisione Vocalium Where after he has informed us that the Collision of the Vowells is not so much to be avoided in regard it sometimes produces a pleasant noise he adds these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Moreover in Egypt the Priests sing praises to the Gods by repeating the seven Vowells sounding them out one after the other And instead of the Pipe and Harp the sound of these Letters is heard Elias Vinetus in his notes at Ausonius ' s eighteenth Epistle does declare that he had seen an old inscription which was found upon a golden plate fixt on the breast of a dead body This plate contained the seven Greek Vowells repeated in seven Verses in such order as you may see there But I doubt not but there were seven other Verses on the reverse of the said plate in the same order with those on the foreside To wit in such a manner that the second Verse of the reverse side began with Omicron the fourth with Ypsilon the sixth with Omega Vinetus could not explain this Riddle In my judgment Serapis's name is denoted by these Letters which God as Hesychius attests was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because there are seven Letters contained in his name but in regard he was usually praised by the seven Vowells Now it was an usage amongst the superstitious Heathens to engrave Serapis's name upon a brazen plate and wear it hung about their necks in form of a Buckler Artemidorus book 4. gives us an account of this usage in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. In what order the seven Greek Vowells were placed on the foreside of this golden plate the Learned Reader may see in Vinetus's notes on the 18 th Epistle of Ausonius written to Tetradius Edit Burdigal 1590. * Colos. 1. 26. * Acts 17. 22 c. †See Numb 24. John 11. 51. * Or rendred ineffectuall †Or in the Greatest Rome a Amongst the Romans Bakers were called Mancipes because they were Mancipati bound to the Colledge of Bakers and to the Trade of making Bread and their goods and families were obnoxious to this Function
find that Nero was the first who with the Imperial sword raged against this Sect then greatly flourishing at Rome But we even boast of such a beginner of our persecution For he that knows him may understand that nothing but some great Good was condemned by Nero. Thus therefore this man being proclaimed the first and chiefest enemie of God set upon slaughtering the Apostles Wherefore they relate that in his time Paul was beheaded at Rome and also Peter crucified And the name of Peter and Paul unto this present time remaining upon the Burial-places there doth confirm the story In like manner even an Ecclesiastical man by name Caius who flourisht in the time of Zephyrinus Bishop of Rome and wrote against Proclus a great defender of the opinion of the Cataphrygians says these very words concerning the places where the sacred bodies of the aforesaid Apostles were deposited I am able to shew the Trophies of the Apostles For if you would go to the Vatican or to the way Ostia you will find the Trophies of those who founded this Church And that they both suffered Martyrdome at the same time Dionysius Bishop of Corinth writing to the Romans doth thus affirm So also you by this your so great an admonition have joyned together the plantation both of the Romans and also of the Corinthians made by Peter and Paul For both of them coming also to our City of Corinth and having planted us did in like manner instruct us Likewise they went both together into Italy and having taught there suffered Martyrdome at the same time And thus much I have related that the History hereof might be yet farther confirmed CHAP. XXVI How the Jews were vexed with innumerable mischiefs and how at last they entred upon a war against the Romans MOreover Josephus discoursing at large about the calamities that happened to the whole Jewish nation makes it manifest in express words amongst many other things that a great number of the most eminent personages amongst the Jews having been cruelly beaten with scourges were crucified even in Jerusalem by the command of Florus For it happened that he was Procuratour of Judea when the war at first broke out in the twelfth year of Nero's Reign Afterwards he says that after the revolt of the Jews there followed great and grievous disturbances throughout all Syria those of the Jewish nation being by the inhabitants of every City every where destroyed as enemies without all commiseration In so much that a man might see the Cities filled with dead bodies that lay unburied and the aged together with the infants cast forth dead and women not having so much as any covering upon those parts which nature commands to be concealed and the whole Province was full of unspeakable calamities But the dread of what was threatned was greater and more grievous than the mischiefs every where perpetrated Thus much Josephus relates word for word And such was the posture of the Jews affairs at that time THE THIRD BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS CHAP. I. In what parts of the world the Apostles Preached Christ. NOW the affairs of the Jews being in this posture the holy Apostles and disciples of our Saviour being dispersed over the whole world Preached the Gospel And Thomas as Tradition hath it had Parthia allotted to him Andreas had Scythia John Asia where after he had spent much time he died at Ephesus Peter 't is probable Preached to the Jews scattered throughout Pontus and Galatia and Bithynia Cappadocia and Asia Who at last coming to Rome was crucified with his head downwards for so he desired to suffer It is needless to say any thing of Paul who having fully Preached the Gospel of Christ from Jerusalem unto Illyricum at last suffered Martyrdome at Rome in the time of Nero. Thus much Origen declares word for word in the Third Tome of his Expositions on Genesis CHAP. II. Who First Presided over the Roman Church AFter the Martyrdome of Paul and Peter Linus was the First that was elected to the Bishoprick of the Roman Church Paul writing from Rome to Timothy makes mention of him in the salutation at the end of the Epistle saying Eubulus grâ—â—teth thee and Pudens and Linus and Claudia CHAP. III. Concerning the Epistles of the Apostles INdeed one Epistle of Peter's called his First hath by general consent been received as genuine For that the worthy Antients in former ages quoted in their writings as being unquestionable and undoubted But as for that called his Second Epistle we have been informed by the tradition of our Predecessours that it was not acknowledged as part of the New Testament Yet because to many it seemed usefull 't was diligently read together with the other Scriptures But the Book called his Acts and the Gospel that goes under his Name and that Book termed his Preaching and that stiled his Revelution we know these have in no wise been accounted genuine writings because no Ecclesiastical Writer either antient or modern hath quoted any authorities or proofs taken out of them But in the procedure of our History we will make it our chief business to shew together with the successions what Ecclesiastical writers in every Age have used the authority of such writings as are questioned as spurious likewise what they say of those Scriptures that are Canonical and by general consent acknowledged as genuine and also what concerning those that are not such And thus many are the writings ascribed to Peter of which I have known onely one Epistle accounted to be genuine and universally acknowledged as such by the Antients But of Pauls there are fourteen Epistles manifestly known and undoubted Yet it is not fit we should be ignorant that some have rejected that to the Hebrews saying it is by the Roman Church denied to be Pauls Now what the Antients have said concerning this Epistle I will in due place propose But as for those Acts that are called his we have been informed from our Predecessours that they are not accounted as unquestionable and undoubted And whereas the same Apostle in his Salutations at the end of his Epistle to the Romans makes mention among others of one Hermas who they saâ—â— is Authour of that Book entitled Pastor you must know that that Treatise also has been questioned by some upon whose account it must not be placed amongst those which by general consent are acknowledged as genuine But by others it has been judged a most usefull Book especially for such as are to be instructed in the first rudiments of Religion Whereupon we know it is at this time publickly read in Churches and I do find that some of the most Antient writers doe quote it Let thus much be spoken in order to a representation of the Holy Scriptures to discriminate those Books whose authority is in no wise contradicted from those that by general consent are not acknowledged as genuine
having reigned something more than a year Trajan succeeded him It was his first year wherein Cerdo succeeded Avilius who had governed the Alexandrian Church thirteen years This Cerdo was the third from Annianus who first presided there At this time also Clemens yet governed the Roman Church he being also the third that after Paul and Peter had the Episcopal dignity there Linus being the first and after him Anencletus CHAP. XXII That Ignatius was the Second that presided over the Alexandrian Church MOreover Euodius having been constituted the first Bishop at Antioch the second was Ignatius a man famous in those times Simeon likewise was the second who after our Saviours brother at the same time entred upon the publick charge over the Church at Jerusalem CHAP. XXIII A Relation concerning John the Apostle AT the same time the Apostle and also Evangelist John the same whom Jesus loved remaining yet alive in Asia governed the Churches there being returned from his Exile in the Island after the death of Domitian For that he was hitherto alive it is sufficiently confirmed by two who evidence the matter and they are very worthy of credit having been constant assertours of Catholick sound Doctrine I mean these persons Irenaeus and Clemens Alexandrinus The former of whom in his second book against Heresie writes thus word for word And all the Elders that were conversant in Asia with John the disciple of our Lord do testifie that John delivered it to them for he continued among them untill Trajans time And in the third book of that work he manifests the same thing in these words Moreover the Church at Ephesus was founded indeed by Paul but John continuing among them untill Trajans time is a most faithfull witness of the Apostolick Tradition And Clemens likewise having evidently shown the time adds withall a Relation very necessary for those who delight to hear good and profitable things in that work of his which he entitled who that rich man is that shall be saved Let us therefore take his book and read the story which is thus Hear a Relation which is not a feigned story but a real truth delivered concerning John the Apostle and kept in remembrance For after the death of the Tyrant he returned from the Island Patmos to Ephesus and being thereto requested he went to the neighbouring Provinces in some places constituting Bishops in others setting in order whole Churches and other where electing into the Clergy some one or other of those who were made known to him by the Spirit Coming therefore to one of the Cities not far distant the name whereof some mention and moreover having refreshed the brethren at length casting his eyes upon a youth of a goodly stature of body comely countenance and lively disposition he lookt upon him whom he had Ordained Bishop and said This youth I doe with all imaginable care commit to thy charge in the presence of the Church and of Christ as a witness And when he had undertaken this charge and promised his utmost care thereof John declared and desired the same again And afterwards returned to Ephesus But the Presbyter taking home the youth committed to his custody educated him kept him within compass and cherished him and at length baptized him but after that he abated something of his great care and caution over him because he had fortified him with that most absolute defence to wit the Seal of the Lord. But having obtained his freedom a little too early some idle dissolute young men that were inured to all manner of vice keep him company and first of all they entice him with sumptuous Banquets then going out by night to rob and strip those they could meet with they carry him a long with them afterwards they desire him to be their complice in greater rogueries So by little and little he was accustomed to lewdness and because he was high spirited having once left the right way like a strong hard mouthed horse holding the bitt between his teeth he was so much the more fiercely hurried into destruction In fine despairing of the salvation of God he spent not his thoughts now upon any trifling designe but attempted some enormous wickedness in as much as he was wholly past all hope he scorned to run the hazard of so mean a punishment as other theeves did Taking therefore those his accomplices and having formed them into a Troop of theeves he was readily made their commander in chief being the fiercest the most bloudy and cruelest person of them all Sometime after and there happening some necessity for it they send again for John who after he had set in order those things upon account whereof he came said Come on Bishop restore us that which was committed to thy custody which I and Christ delivered to thee to take care of in the presence of the Church as witness over which thou dost preside But he at first was astonished supposing himself to be falsely accused about money which he had not received neither could he give credit to John concerning his demand of what he had not nor yet durst he disbelieve him But when John had said I demand the young man and the soul of our brother the old man fetching a deep sigh and also weeping said he is dead How and what kind of death To God said he he is dead for he proved wicked and extreamly naught and in conclusion a thief And now instead of continuing in the Church he hath taken possession of the mountain with a troop of associates like himself The Apostle therefore having rent his garment and with a great outâ—ry smiting his head I left said he an excellent keeper of our brothers soul But let an horse be presently brought me and let me have a guide to direct me in the way He rode as he was forthwith from the Church and coming to the place is taken by the watch which the Theeves had set he flyes not nor makes entreaty but calls out For this purpose I came bring me to your captain he in the mean time armed as he was stood still but as soon as he knew John approaching being ashamed he fled But he forgetfull of his Age with all possible speed pursued him crying out Son why doest thou flee from thy Father unarmed and aged Have compassion on me my son fear not as yet there is hopes of thy salvation I will intercede with Christ for thee if need require I will willingly undergoe death for thee as the Lord underwent it for us I will by way of recompence give my soul for thine stand still believe me Christ hath sent me He having heard this first stood still looking downward then he threw away his armour afterwards trembling he wept bitterly and embraced the approaching old man craving pardon as well as he could for crying and being as it were baptized the second time with tears onely he hid his right
Hebrews the rest they made small account of They observed also the Sabbath and all other Judaical rites in like manner as the Jews doe but on Sundays they performed the same things with us in remembrance of the Lords Resurrection From whence because of such opinionâ— by them held they got this name to wit the appellation of Ebionites a name that betokens the poverty of their understanding For by this name a begger is called amongst the Hebrews CHAP. XXVIII Of the Arch-Heretick Cerinthus WE have heard that at the same time there was one Cerinthus a Founder of another Heresie Caius whose words I before quoted in that disputation of his now extant writes thus concerning him But Cerinthus also who by Revelations written by himself as it were by some great A postle hath feigned monstrous narrations as if they had been shewed him by Angels and sets them abroach amongst us saying that after the Resurrection the Kingdom of Christ will be terrestriall and that men living again in the flesh at Jerusalem shall be subject to desires and pleasures He also being an enemy to divine Scripture and desirous to induce men into errour says that there shall be the number of a thousand years spent in a nuptial feast And Dionysius also who in our time was chosen Bishop of the Church of Alexandria in his second book concerning promises speaking something of the Revelation of John as from antient tradition mentions this man in these words But Cerinthus the Founder of the Heresie called from him the Cerinthian Heresie was they say the authour of that book being desirous to put a creditable name upon his own Forgery For this was one of the tenets of his doctrine that the Kingdom of Christ should be terrestrial and those things which he being a lover of his body and altogether carnally minded earnestly lusted after in them he dreamt the Kingdome of Christ consisted to wit in the satiety of the belly and of those parts beneath the belly that is in meats drinks and marriages and in those things whereby he thought these might with a greater pretence and shew of piety be procured that is in feasts sacrifices and in the â—laying of offerings Thus far Dionysius But Ireneus in his first book against Heresies does recite some more secret false opinions of this mans and in his third book he delivers in writing a certain story unworthy to be forgotten as from the tradition of Polycarpe saying that John the Apostle going on a time to the Bath to bathe himself and understanding that Cerinthus was within retired in great hast from that place and fled out at the door not enduring to goe under the same roof with him and that he perswaded those who were with him to doe so also saying Let us be gone least the Bath fall Cerinthus that enemy of the truth being within it CHAP. XXIX Of Nicholas and those Hereticks who bear his name AT this time the Heresie called the Heresie of the Nicholaites continued for a very short time of which also the Revelation of John makes mention These boasted of Nicholas one of the Deacons who together with Stephen were Ordained by the Apostles to minister to the poor as the Authour of their Sect. Now Clemens Alexandrinus in the third of his StromatwÌ„n relates thus much of him word for word He they say having a beautifull wife being after our Saviours ascension blamed by the Apostles for his jealousie brought his wife forth and permitted her to marry whom she had a mind to For this deed they report is agreeable to that saying of his to wiâ— That we ought to abuse the flesh Those therefore who follow his Heresie simply and rashly assenting to this saying and imitating this deed doe most impudently give themselves over to fornication But I am given to understand that Nicholas made use of no other woman besides her he married and that those of his children which were daughters remained virgins when they were old and his son continued undefiled by women Which things being thus his bringing of his wife over whom he was said to be jealous forth before the Apostles was a sign of his rejecting and bridling his passion and by those words of his that we ought to abuse the flesh he taught continence and an abstaining from those pleasures which are with so much earnestness desired by men For I suppose he would not according to our Saviours commandment serve two masters pleasure and the Lord. Moreover they say that Matthias taught the same doctrine that we should war against the flesh and abuse it allowing it nothing of pleasure but that we should inrich the soul by Faith and Knowledge Let thus much therefore be spoken concerning those who endeavoured about that time to deprave the truth but on a sudden were wholly extinct CHAP. XXX Concerning those Apostles that are found to have been married BUt Clemens whose words we even now recited after that passage of his before quoted does reckon up those Apostles that are found to have been married upon account of such as despise marriage saying what will they reprehend even the Apostles also For Peter and Philip begat children and Philip matcht his daughters to husbands Paul also in one of his Epistles fears not to name his wife whom he carried not about with him that he might with more expedition perform his Ministration But because we have mentioned these things it will not be troublesome to produce also another story of his worthily memorable which he hath set forth in the seventh of his StromatwÌ„n after this manner Now they say that S t Peter seeing his wife led to be put to death rejoyced because she was called by God and because she was returning home and that calling her by her name he exhorted and comforted her saying O woman Remember the Lord. Such was the wedlock of the Saints and such the entire affection of most dear friends And thus much being pertinent to the subject now in hand we have here seasonably placed CHAP. XXXI Of the Death of John and Philip. INdeed both the time and manner of the death of Paul and Peter and moreover the place where after their departure out of this life their bodies were deposited we have before manifested concerning the time of John's death we have already also in some sort spoken but the place of Sepulchre is demonstrated by the Epistle of Polycrates who was Bishop of the Ephesian Church which he wrote to Victor Bishop of Rome wherein he mentions both him and also Philip the Apostle and his daughters after this manner For also in Asia the great Lights are dead which shall be raised again at the last day the day of the Lord 's coming wherein he shall come with glory from heaven and shall find out all his Saints I mean Philip one of the twelve Apostles who died at Hierapolos and two of his daughters who
in his time a dead man was raised to life again and further that there came to pass another miracle about Justus who was surnamed Barsabas how that he drank deadly poyson and by the grace of the Lord susteined no harm That this Justus after our Saviours Ascension was together with Matthias set forth by the Holy Apostles and that they prayed that one of them might instead of the Traitour Judas be allotted to fill up their number the Book of the Acts of the Apostles doth after this manner relate And they appointed two Joseph called Barsabas who was surnamed Justus and Matthias And they prayed and said Moreover the same writer has set down some other things which came to him barely by word of mouth to wit certain strange parables of our Saviours and Sermons of his and some other more fabulous relations Among which he says there shall be a Thousand years after the Resurrection from the dead wherein the Kingdom of Christ shall be corporally set up here on earth and I judge he had this opinion from his misapprehending the Apostolical discourses in that he did not see through those things they spake mystically by way of similitude For he seems to have been a man of a very narrow understanding as it may be conjectured from his Books Yet he gave occasion to very many Ecclesiastical persons after him to be of the same erronious opinion with him who had a regard for the antiquity of the man as for example to Irenaeus and to every one also who has declared himself to be of the same opinion He relates also in his Books other interpretations of the foresaid Aristion's of the sayings of the Lord and the traditions of John the Elder To which we doe refer the studious Readers and judge it requisite now onely to adjoyn to his fore mentioned words a passage he relates concerning Mark the Evangelist in these words This also the Elder said Mark being the Interpreter of Peter accurately wrote what ever he remembred but yet not in that order wherein Christ either spake or did them For he was neither an hearer of the Lords nor yet his Follower but as I said he was afterwards conversant with Peter who Preacht the doctrine of the Gospel profitably to those that heard him but not so as if he would compose an History of the Lords sayings Wherefore Mark committed nothing of errour in that he wrote some things so as he had remembred them For he made this one thing his chiefest aime to wit to omit none of those things he had heard nor yet to deliver any thing that was false therein Thus much Papias relates concerning Mark. Concerning Matthew he says this Moreover Matthew wrote his divine Oracles in the Hebrew tongue and every one interpreted them as they were able This Papias also has quoted authorities taken out of the First Epistle of John and likewise out of the former Epistle of Peter He has set down also another relation about a woman who was accused of many crimes before the Lord which relation is contained in the Gospel according to the Hebrews And thus much we have usefully and diligently observed and added to those things which before we had set down THE FOURTH BOOK OF THE Ecclesiastical History of EVSEBIUS PAMPHILUS CHAP. I. Who were the Bishops of the Roman and Alexandrian Churches in the Reign of Trajane ABout the twelfth year of Trajan's Empire Cerdo the Bishop of the Alexandrian Church whom we a little before mentioned departed this life and Primus the fourth from the Apostles was elected to the publick charge of that Church At the same time also Evarestus having finished his eighth year Alexander undertook the Bishoprick of Rome who was the fifth in succession from Peter and Paul CHAP. II. What the Jews suffered in this Emperours time MOreover the Doctrine and Church of our Saviour flourishing daily increased more and more but the calamities of the Jews were augmented by continual mischiefs following one upon another For the Emperour entring now upon the eighteenth year of his Reign there arose again a commotion of the Jews which destroyed a very great number of them For both at Alexandria and over all the rest of Egypt and moreover throughout Cyrene they being stirred up as it were by some violent and contentious spirit raised Sedition against the Greeks and Gentiles with whom they dwelt And they increasing the Faction very much on the ensuing year enkindled a great War Lupus was at that time Governour of all Egypt Moreover it happened that in the first encounter they were too hard for the Greeks who flying to Alexandria took the Jews that were in the City alive and slew them But those Jews who inhabited Cyrene being frustrated of assistance in the war from them persisted to infest and destroy the countrey of Egypt and all its Prefectures by pillages and robberies one Lucuas being their Leader Against whom the Emperour sent Marcius Turbo with horse and foot and also with Navall forces he in many ingagements having made the war against them long and tedious destroyed many Myriads of Jews not onely of those of Cyrene but also of those of Egypt who flockt together to give assistance to their King Lucuas But the Emperour suspecting that those Jews in Mesopotamia would also set upon the inhabitants there commanded Lusius Quiet us to clear that Province of them Who ingaging with them destroyed a very great number of them that dwelt there for which successfull piece of service he was appointed Deputy of Judea by the Emperour And thus much those heathens who committed to writing the transactions of those times doe almost in the very same words relate CHAP. III. Who in the time of Adrian wrote Apologies in defence of the Faith WHen Trajan had held the Empire twenty years compleat excepting six months Aelius Adrianus succeeded in the Government To whom Quadratus dedicated and presented a book wherein he had comprized an Apology for our Religion because certain malicious men endeavoured to molest the Christians This work is still extant amongst many of the brethren and we also have it From which book may be seen perspicuous evidences of the man's understanding and of his truely Apostolical faith and sound doctrine The same Writer makes his own antiquity sufficiently evident by what he relates in these very words The works of our Saviour were always conspicuous for they were true Those that were healed such as were raised from the dead did not onely appear after they were healed and raised but also were afterwards seen of all and that not onely whilest our Saviour was conversant upon earth but also after he was gone they continued alive a great while in so much that some of them survived even to our times Such a person indeed was Quadratus Aristides also a faithfull man of that Religion profest by us left in like manner as Quadratus did an Apologie for
very wisely did not prefix his name at the beginning least he should cause an aversion in them to his Epistle But a little after he continues saying Now as a blessed Presbyter said because the Lord being the Apostle of the Almighty was sent to the Hebrews Paul through modesty in that he was sent to the Gentiles does not entitle himself the Apostle of the Hebrews both in reverence to the Lord and also because 't was over and above his duty that he writ to the Hebrews being the Preacher and Apostle of the Gentiles Again Clemens in the same books writes a tradition concerning the order of the Gospels which he receiv'd from the Elders before him and it is this Those Gospels he said which contain the Genealogies were written first And this was the occasion of writing Marks Gospel when Peter Preach'd the word publickly in Rome and declared the Gospel by the Spirit many who were there present entreated Mark who had been his follower a long time and remembred what he had said that he would write down the things which had been spoken When he had compos'd the Gospel he imparted it to those who had intreated it of him Peter having understood this used no perswasives either to hinder him or to incite him to it But John being the last of all when he saw how those things which appertain'd to Christs humanity were already manifested in the Gospels was mov'd to the enterprise by his acquaintance and being inspir'd by the Spirit he wrote a Gospel concerning Christ's Divinity Thus much Clemens But again the said Alexander in an Epistle of his to Origen mentions Clemens and Pantaenus also as men who were his familiars he writes thus For this as you know was the will of God that the friendship which was begun betwixt us from our Ancestours should not onely remain inviolable but also become more fervent and firm For we know those blessed Fathers who went before us with whom we after a short time shall be joyn'd I mean the truely blessed Pantaenus my Master and the holy Clemens my Master who also profited me much and if there be any others like them by whom I came to the knowledge of you my most excellent Lord and Brother And after this manner were these things Moreover Adamantius for that also was Origen's name in these times when Zephyrinus Presided over the Church of Rome travell'd to Rome as he himself some where says having a desire to see the most antient Church of the Romans where he made no long stay but return'd to Alexandria And with all diligence there perform'd his customary duty of Catechist Demetrius the then Bishop of those Churches exciting him to it and little less then beseeching him to labour earnestly for the utility of the Brethren CHAP. XV. Concerning Heraclas BUt when he perceived himself not supplied with sufficient strength both for the more profound study of Divinity for his researches into and interpretation of the holy Scriptures and moreover for the Catechizing of them who came to him having scarce time to breathe so many flocking together to him One company after another coming from morning to evening to his School he divided the multitudes and electing Heraclas one of his familiars made him his assistant in Catechizing a man who was very studious in Divinity most eminently skilfull in other Learning and one who was not unexperienced in Philosophy He commits the instruction of the New-beginners to him but reserves to himself the hearing of those who had made some proficiency CHAP. XVI What Pains and Study Origen bestowed about the Holy Scriptures ORigen now intended to make such accurate researches into the Holy Scriptures that he learn't the Hebrew tongue And bought the Authentick Scriptures written in Hebrew letters which were extant among the Jews And he search'd after other Editions of Translatours of the Sacred Scriptures besides the Seventy And he sought out some other Versions besides those Common ones of Aquilas Symmachus and Theodotion different from them which he having searcht out first brought to light from I know not whence nor out of what Corners having been forgotten for a long time concerning which because he was uncertain who were the Authours of them by reason of their obscurity he onely Noted this that one of them was by him found at Nicopolis near Actium and another at some other place Moreover in his Hexapla of the Psalms after those four excellent Editions he adds not onely a fifth and sixth but also a seventh Version and upon one of them again he has Noted that it was found at Jericho in an Hogs-head in the times of Antoninus the son of Severus When he had thus Collected all these Versions into one body and divided them into Verses having placed them directly one against the other together with the Hebrew Text he left us those Copies which are call'd Hexapla He afterwards prepared apart by themselves Aquila's Symmachus's and Theodotion's Edition together with the Septuagint and put them out in his Tetrapla CHAP. XVII Concerning Symmachus the Translatour MOreover We must understand that this Symmachus one of the Translatours was an Ebionite For there is an Heresie called the Heresie of the Ebionites who say that Christ was born of Joseph and Mary and suppose him to have been meer Man who also stiffly affirm that the Law ought to be strictly observ'd according as the Jews kept it as we have before made known somewhere in our History Symmachus's Commentaries are even yet extant in which he seems to confirm the foresaid Heresie disputing strongly against Matthew's Gospel Origen tells us that he receiv'd these together with other interpretations of Symmachus's of the Scriptures from one Juliana upon whom he saies these books of Symmachus's devolved by right of succession CHAP. XVIII Concerning Ambrosius AT this time Ambrosius who favour'd the Valentinian Heresie being convinc'd by the truth Preach'd by Origen and having his mind cleared as it were with light assents to the doctrine of the Orthodox faith of the Church And Origen's fame being nois'd abroad every where several men of great learning flock'd to him intending to make tryal of this man's sufficiency in the Scriptures Also infinite multitudes of Hereticks and not a few Philosophers and them most famous gave diligent attention to him almost like Schollars learning from him besides Divinity those things which appertain to External Philosophy For he initiated those whom he perceived to have acute parts into Philosophical Learning Teaching them Geometry and Arithmetick and the other previous Sciences Also guiding them into the knowledge of the various Sects among Philosophers explaining the writings that are amongst them and Commenting on and searching into all things So that even amongst the Gentiles this man was openly declared to be a great Philosopher He also incited many of meaner capacities to the study of the Liberal
Stromata which are ten in Number in that City in the Reign of Alexander as his Annotations written with his own hand and prefixt before those books do manifest CHAP. XXV After what manner Origen has mentioned the Books of the Old and New Testament BUt in his Explication of the first Psalm he has exhibited a Catalogue of the holy Scriptures of the Old Testament writing on this manner word for word We must understand that as the Hebrew Traditions say there are twenty two bookes of the Old Testament just so many in number as they have letters A little after he adds saying These are the twenty two books according to the Hebrews That which we give the Title of Genesis to is by the Hebrews from the beginning of the book entitl'd Bresith that is in the beginning Exodus Vellesmoth that is these are the names Leviticus Vaicra that is and he hath called Numbers the Hebrews call Hammisphecodim Deuteronomie Helle-haddabarim that is these are the words Jesus the Son of Nave in Hebrew Jehosue Ben Nun. Judges Ruth are by them comprehended in one book and call'd Sophetim The first and second of Kings among them one book termed Samuel that is called of God The third and fourth of Kings amongst the Hebrews one book call'd Vammelech David that is the Kingdom of David The first and second book of Chronicles in one Volume call'd Dibre Hajamim that is The words of Days Esdras the first and second book by them made one book call'd Esra that is A helper The book of Psalms Sepher Tehillim in Hebrew Solomon's Proverbs in Hebrew Misâ—oth Ecclesiastes Coheleth The Song of Songs Sir Hâ—sirim Esaias Iesaâ—a Hierimas with his Lamentations and his Epistle all in one book call'd Jermia Daniel The Hebrews also call Daniel Ezechiel Jeezchel Job Job Ester Ester also among the Hebrews Besides these there are but not of their number the Maccabees which are intitl'd Sarbet Surbane-el These Origen has set forth in the aforesaid work But in the first book of his Comments upon Matthew's Gospel observing the Canon of the Church he attests there are onely four Gospels in these words As I have understood by Tradition there are four Gospels which and onely which are to be allow'd without contradiction by the Church of God under heaven As for the first 't was written by one Matthew formerly a Publican but afterwards an Apostle of Jesus Christ he publisht it being written in Hebrew for the sake of those Jews who believ'd The second is Mark 's Gospel who wrote it as Peter expounded to him whom also he confesses to be his Son in his Catholick Epistle and in these words The Church which is at Babylon elected together with you saluteth you and so doth Marcus my Son And the third is the Gospel according to Luke which is commended by Paul he wrote it for the sake of the Heathens Lastly S t John's Gospel And the same Writer in the fifth book of his Expositions upon John has these words concerning the Apostle's Epistles Paul being made a fit Minister of the New Testament not in the Letter but in the Spirit he who fully Preacht the Gospel from Jerusalem round about to Illyricum wrote not to all those Churches which he taught But to those to whom he wrote he sent Epistles that contained but a few verses But Peter on whom the Church of Christ was builded against which the gates of hell shall not prevail left but one Epistle which is acknowledg'd to be his But let us grant that the second is his too for it is question'd whether it be his or not But what must we say of John he who lay in Christ's bosome He left behind him but one Gospel though he professes he could have written so many books as the world could not have contain'd He also wrote the Revelation being commanded to be silent and not to write the voices of the Seven Thunders He also left to posterity a very short Epistle But let us grant that the second and third were his for all men do not allow them to be genuine both of them doe not contain above an hundred verses Besides he discourses thus concerning the Epistle to the Hebrews in his Homilies upon that Epistle For the stile of that Writing entitled The Epistle to the Hebrews has nothing of that plain homeliness of the Apostle Paul who confesses himself to be unlearn'd in his speech that is in his manner of Expression But this Epistle as to the composition of the stile favours much of the Grecian eloquence this every one will confess who knowes how to judge of Stiles which are different Again the sentences of this Epistle are admirable and nothing inferiour to those books which are acknowleg'd to be Apostolick And this every one will assent to as true who gives attention to the reading of the Apostles writings After the interposition of some words Origen addes these saying This is my Opinion that the sentences are the sentences of an Apostle but the Phrase and Composition is some ones else who committed to writing the words of the Apostle and as it were illustrated with Explications the words of his Master If any Church therefore accounts this to be Paul's Epistle let it be commended even for so doing for the Antients did not inconsiderately declare it to be Paul's Epistle But God alone truely knows who wrote this Epistle But of those written records which are come to our hands some ascribe the writing of this Epistle to Clemens who was Bishop of Rome others to Luke who wrote the Gospel and the Acts. But thus far concerning this CHAP. XXVI How Heraclas succeeded in the Bishoprick of Alexandria IT was now the Tenth year of the Reign of the afore-mention'd Emperour Alexander in which Origen departed from Alexandria to Caesarea and left the care of his Catechetick School to Heraclas and not long after dy'd Demetrius the Bishop of the Church of Alexandria having continu'd in that Office fourty three years compleat Heraclas succeeded him At this time Firmilianus Bishop of Caesarea in Cappadocia was very famous CHAP. XXVII How the Bishops had him in admiration HE had so great an esteem for Origen that he both invited him into the Countries of his Province for the good of the Churches and also at another time went into Judaea to visit him and to stay some time with him to improve himself in the knowledge of Divine matters Besides Alexander Bishop of Jerusalem and Theoctistus Bishop of Caesarea at all times as one may say were attentive to him as if he had been their Master and permitted onely him to expound the holy Scriptures and to perform all other things appertaining to Ecclesiastick doctrine CHAP. XXVIII Concerning the Persecution under Maximinus MOreover Maximinus Caesar succeeded Alexander the Roman Emperour after he had Reign'd thirteen years He because of his hatred to
your minds and endeavours a splendid and generous Character of that your noble Descent Let it be published to Our Citizens of Alexandria Thus wrote the Emperour CHAP. IV. How upon Georgius's being murdered Athanasius returned to Alexandria and recovered his own Church NOt long after Athanasius returning from his Exile was kindly received by the people of Alexandria who at that time expelled the Arians out of the Churches and gave Athanasius possession of the Oratories But the Arians assembled themselves in some obscure and mean houses and Ordained Lucius in the place of Georgius Such was the state of affairs then at Alexandria CHAP. V. Concerning Lucifer and Eusebius AT the same time Lucifer and Eusebius were by an Imperial Order recalled from banishment Lucifer was Bishop of Caralis a City of Sardinia Eusebius of Vercellae which is a City of the Lygurians in Italy as we have said before Both these persons therefore returning from Exile out of the Upper Thebais held a consult how they might hinder the impaired Laws of the Church from being violated and despised CHAP. VI. How Lucifer arriving at Antioch Ordained Paulinus IT was concluded therefore that Lucifer should go to Antioch in Syria and Eusebius to Alexandria that by assembling a Synod together with Athanasius they might confirm the opinions of the Church Lucifer sent a Deacon as his Substitute by whom he promised his assent to what should be determined by the Synod But he himself went to Antioch and finds that Church in a great disturbance For the people disagreed amongst themselves For not only the Arian Heresie which had been introduced by Euzoius divided the Church but as we have said before Meletius's followers also by reason of their affection towards their Master differed from those who embraced the same Sentiments with them Lucifer therefore when he had constituted Paulinus Bishop over them departed from thence again CHAP. VII How Eusebius and Athanasius accorded together and assembled a Synod of Bishops at Alexandria wherein they expensly declared that the Trinity is Consubstantial BUt as soon as Eusebius arrived at Alexandria he together with Athanasius was very diligent about convening a Synod There assembled Bishops out of several Cities and conferred amongst themselves concerning many and most weighty matters In this Synod they asserted the Divinity of the holy Ghost and included him in the Consubstantial Trinity They likewise determined that Christ at his incarnation assumed not only Flesh but an humane Soul which was also the opinion of the primitive Ecclesiasticks For they introduced not any new Doctrine invented by them into the Church but confirmed those points which Ecclesiastick tradition had from the beginning asserted and which the Learnedest persons amongst the Christians had demonstratively affirmed For such Sentiments as these all the Antients in their disputations concerning this point have left us in their Writings Irenaeus Clemens Apollinaris of Hierapolis and Serapion president of the Church in Antioch do assert this in the Books by them composed as an opinion by general consent acknowledged to wit that Christ at his assumption of Flesh was endowed with a humane Soul Moreover the Synod convened upon Berillus's account who was Bishop of Philadelphia in Arabia in their Letter to the said Berillus hath maintained the same Doctrine Origen also doth acknowledge every where in his works which are extant that Christ at his incarnation assumed an humane Soul but more particularly in the ninth Tome of his COmments upon Genesis he has explained the Mystery hereof where he hath copiously proved that Adam is a type of Christ and Eve of the Church Holy Pamphilus and Eusebius who borrowed his Sirname from him persons worthy to be credited do attest this For both these persons who club'd in their drawing up the Life of Origen in writing and answered such as were prepossest with a prejudice against that person in those famous Books wherein they made an Apology in defence of him do affirm that Origen was not the first person engaged in this Subject but that he interpreted the mystical tradition of the Church But those Bishops present at the Synod of Alexandria omitted not their researches into this question to wit concerning Ousia and Hypostasis For Hosius Bishop of Corduba in Spaine whom we formerly mentioned who was sent before by Constantine the Emperour to compose the disturbance at that time raised by Arius being desirous to root out the opinion of Sabellius the Libyan raised a dispute concerning Ousia and Hypostasis which was the occasion of another dissention But the Nicene Synod which was soon after convened made not the least mention of this dispute Notwithstanding in regard some persons were afterwards desirous of contending about this matter for that reason these determinations were made in this Synod concerning Ousia and Hypostasis It was resolved by them that these terms ought not to be used concerning God For they said that the term Ousia was not so much as mentioned in the sacred Scriptures and that the Apostle oblieged thereto upon a necessity of delivering some opinions had not rightly used the word Hypostasis But they Decreed that these terms were to be admitted of upon another account to wit when they refute Sabellius's opinion least for want of expressive words we should suppose the Trinity to be one thing called by a triple name but we must rather believe every one of those named in the Trinity to be truly God in his proper Person These were the determinations of the Synod at that time But nothing hinders but we may briefly declare our knowledge concerning the terms Ousia and Hypostasis Such persons amongst the Greeks as were Expositours of their Philosophy have given various definitions of Ousia but they have not made the least mention of Hypostasis Irenaeus Grammaticus in his Alphabetical Lexicon entitled Atticistes affirms this word Hypostasis to be a barbarous term For it is not says he used by any of the Antients but should it be any where found occurring it is not taken in that sense wherein 't is now used For in Sophocles in his Tragedy entitled Phoenix the term Hypostasis signifies Treachery In Menander it imports Sauces as if any one should term the Lees in an Hogshead of Wine Hypostasis But you must know that although the Antient Philosophers did not make use of this term Hypostasis yet the more modern Philosophick Writers used it frequently instead of Ousia Moreover they have given us as we said various definitions of Ousia But if Ousia may be circumscribed by a definition how can we properly make use of this term in reference to God who is incomprehensible Evagrius in his piece intitled Monachicus disswades us from discoursing rashly and inconsiderately concerning God But he altogether forbids the defining of the Divinity in regard it is a most Simple thing For definitions says he belong to
months and years should in no wise be observed Besides in his Epistle to the Colossians he does loudly affirm that such observations are a shadow Wherefore he says Let no man judge you in meat or in drink or in respect of any holy day or of the new moon or of the sabbath-days which are a shadow of things to come And in the Epistle to the Hebrews this very Apostle does confirm the same things in these words For the priesthood being changed there is made of necessity a change also of the law The Apostle therefore and the Gospels have no where imposed the yoak of servitude on those who have approached the Preaching of the Faith but have left the Feast of Easter and the other Festivals to be honoured by their gratitude and benevolence who have had benefits conferred upon them on those days Wherefore in regard men love Festivals because thereon they have a cessation from their labours each person in every place according to his own pleasure has by a certain custom celebrated the memory of the saving Passion For neither our Saviour nor his Apostles have enjoyned us by any Law to observe this Festival Not have the Gospels or the Apostles threatned us with any mulct punishment or curse as the Mosaick Law does the Jews For 't is meerly for the History's sake in order to a publishing of the reproach of the Jews because they polluted themselves with bloud on their very Festivals that it has been recorded in the Gospells that our Saviour suffered even on the days of unleavened bread Moreover it was not the Apostles design to make Laws concerning Festival days but to introduce good life and piety And it seems to me that as many other things in several places have been established by custom so the Feast of Easter also hath had a peculiar observation amongst all persons from some old usage in regard none of the Apostles as I have said have made any determinate Decree about it Now that the observation of this Festival had its original amongst all men in the Primitive times from custom rather than Law the things themselves do demonstrate For in Asia the Less most people kept the fourteenth day of the Moon disregarding the Sabbath day And though this was their practise yet they never made a separation from those who celebrated the Feast of Easter otherwise till such time as Victor Bishop of Rome over-much heated with anger sent an Excommunicatory Libell to the Quartodecimani in Asia For which fact Irenaeus Bishop of Lyons in France severely reproved Victor by Letter blaming him for his immoderate heat and informing him that although the Ancients differed in their celebration of the Feast of Easter yet they did in no wise separate from a mutual communion Also that Polycarp Bishop of Smyrna who afterwards suffered Martyrdom under Cordianus communicated with Anicetus Bishop of Rome and made no separation from him on account of this Festival although Polycarp himself according to his own country usage practised in the Church of Smyrna kept Easter on the fourteenth day of the Moon as Eusebius says in the Fifth Book of his Ecclesiastick History Some therefore in Asia the Less as I have said kept the fourteenth day of the Moon Others in the Eastern parts celebrated that Feast on the Sunday indeed but they differed concerning the month Those first mentioned were of opinion that the Jews were to be followed although they observed not an exact Rule These celebrated Easter after the Aequinox refusing to keep that Feast with the Jews For they affirm that Easter must always be kept when the Sun is in Aries on that month which the Antiochians term Xanthicus and the Romans April And in their practise hereof they followed as they affirmed not the modern Jews who mistake almost in all things but the Ancients of that Nation and Josephus agreeable whereto are the words of that Authour in his Third Book of the Jewish Antiquities And thus these persons disagreed amongst themselves But all other Christians in the Western parts as far as the Ocean it self are found to have celebrated Easter after the Aequinox from a very ancient tradition For all these persons keep it after this manner and have never disagreed amongst themselves Nor did the Synod under Constantine alter this Festival as some have noysed it abroad For Constantine himself writing to those persons who differed about this Festival advised them in regard they were but few to become followers of those who exceeded them in number You will find the Emperours Letter entire in the Third Book of Eusebius's Life of Constantine But that part of it which treats concerning the Feast of Easter runs thus And since 't is a decent Order which all the Churches in the Western Southern and Northern parts of the world do observe and some places also in the East Upon which account all persons have at present judged it good and right and We Our Self also have engaged it will please Your Prudence to wit that what is observed with one concordant mind in the City of Rome throughout Italy Africa all Egypt Spaine the Gallia's the Britannia's the Libya's all Greece the Asian and Pontick Dicecesis and Cilicia will willingly be embraced by Your Prudence also which will attentively consider not only that the number of Churches in the forenamed places is greater but also that 't is most just and commendable that all persons should chiefly and in common desire that which strict reason seems to require and to have no society with the perjury of the Jews Such is the Emperours Letter Further the Quartodecimani do affirm that the observation of the fourteenth day of the Moon was delivered to them by John the Apostle But the Romans and those in the Western parts say that the usage in force with them was delivered by the Apostles Peter and Paul Notwithstanding neither of these two parties can produce any written testimony in confirmation hereof Moreover that the Feast of Easter is kept in all places from some usage and custom I do from hence conjecture No Sect of Religion observes the same ceremonies although it embraces one and the same opinion concerning God For they that are of the same Faith differ amongst themselves concerning Rites Wherefore it will not be unseasonable to add a few words concerning the different usages of Churches First therefore you may find that the Fasts before Easter are observed one way by some and in a manner different by others For they at Rome fast three continued weeks before Easter excepting Saturdays and Sundays The Inhabitants of Illyricum those throughout all Achaia and they at Alexandria observe a Fast of six weeks before Easter which they term the fourty days Fast. Others in a different manner from them begin their fast from the seventh week before Easter and though they fast three five days only
possession of the Churches should be delivered to such persons only as would acknowledge and profess one and the same Deity of the Father Son and Holy Spirit in a subsistency of three persons equal in honour and power In order to a more clear manifestation of those persons that owned this acknowledgment and profession such of them as were in Constantinople and Thracia were by this Imperial Law obliged to hold communion with Nectarius Prelate of the Constantinopolitan See those in the Pontick Dioecesis with Helladius Gregorius and Otreïus c. For these Prelates says Sozomen the Emperour himself approved of after he had seen and spoken with them and also they had an eminent repute for their pious Government of their Churches And the Emperour orders further in his Edict that whosoever dissented from a communion of faith with these Prelates in their several districts he should be expelled out of the Church as a manifest Heretick You see then that the power given to these Prelates here was not properly Patriarchichal but only this that their faith was to be the standard as it were to measure that of others by and a communion with them the Test for admitting persons to or expelling them from Ecclesiastick preferments But though we affirm that the Prelates here mentioned by Socrates were not constituted Patriarchs properly so called yet we see no reason of making an inference from hence as Valesius in his note here does that Patriarchs were not constituted by the Constantinopolitan Fathers For this is plainly repugnant to our Socrates's fore-mentioned words in this chap. viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they constituted Patriarchs having made a distribution or division of the Provinces On which distribution of the Provinces the entire constitution of Patriarchs has its sole dependence For from it arose Dioecesis's over which Patriarchs were set See the Learned D r Beveredge's notes on the 6 th Canon of the Nicene Council pag. 52 and on the second Canon of the Constant. Synod pag. 94. * See Socrates book 2. chap. 26. book 2. chap. 16. note a. a This Funeral Oration in praise of Melitius Bishop of Antioch is now extant amongst the Works of Gregorius Nyssenus Vales. a Athanarichus King of the Goths entred Constantinople in the Consulate of Eucherius and Evagrius on the eleventh of January and died on the twenty fifth of the same month as 't is recorded in Idatius's Fasti and in Marcellinus's Chronicon On the year following which was the year of Christ 382 when Antonius and Syagrius were Consuls the whole Gothick Nation surrendred it self to Theodosius on the 3 d of Octob. as says the same Idatius Vales. * In the Greek he is called Merogaudus here and hereafter †His name in the Greek is Satornilus b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders these word thus the forms of the Creed delivered by the Ancients Epiphanius Scholasticus thus the traditions of the Ancients I like neither Version For Socrates means the Books of the Ancient Doctors of the Church and more especially the interpretations of Sacred Scripture put forth by them 'T is certain what he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expositions here he does a little after call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Books of the Ancients Wherefore I have here chosen to render it Expositions as Musculus does For what Socrates here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little lower he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Exposition of the Ancients Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accommodated it must undoubtedly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flourished Which emendation is confirmed by Epiphanius Scholasticus for thus he renders it De Antiquis Ecclesiae Doctoribus qui ante divisionem floruissent concerning the Ancient Doctors of the Church who flourished before the division Vales. * Insist or rely upon †Or Dispersion d Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make known their Draught of the Creed I had rather read as Nicephorus does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set forth and deliver in to him in writing a Draught c Vales. c This Draught of the Creed which Eunomius then presented to the Emperour Theodosius I have by me in Manuscript for which I am oblieged to the most famous and Learned Emericus Bigotius In the Bavarian Manuscript and in Livineius's Copy this Draught of the Creed was placed at the latter end of Gregorius Nyssenus's Books against Eunomius as Gretser attests But in the Florentine Copy from which Bigotius transcribed this Creed it was placed before those Books Nor will it be unusefull to insert it here For though it contains Eunomius's whole impiety yet some things occur in it in no wise despicable EUNOMIUS's Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereas God and our Saviour Jesus Christ according to a most just sentence has said that he will confess before God and the Father those which should confess Him before men and that he will deny such as should deny Him and whereas the Apostolick Doctrine does exhort us to be always ready to give an account to every one that asketh it Whereas lastly the Imperial commands do require this Confession with all readiness We confess what our Sentiments are and that We Believe in one only true God according to his own Doctrine not honouring Him with a false voice For He cannot lye But is by nature and Glory truly one God without beginning always and eternally alone Not parted or divided into many as to his Substance according to which he is one nor existing sometimes one at others another no◠receding from what he is nor formed from one Substance into three Persons For he is altogether and wholly one continuing always alone in one and the same manner Having no companion of his Divinity no partaker of his Glory no Consort of his power no Assessour of his Kingdom For he is one and the only Omnipotent God God of Gods King of Kings and Lord of Lords The Highest over all the earth the Highest in the heavens the Highest in the Highest the Heavenly things true in being what he is and always continuing so True in his Works true in his Words The beginning of all Subjection Power Empire Above Conversion and free from change as being incorrupt Not dividing his own Substance in begetting nor being the same begetting and begotten or existing the same Father and Son For he is incorrupt In working in no wise wanting matter or members or natural instruments For he stands in need of nothing WE BELIEVE also in the Son of God the only Begotten God the First begotten of every Creature Christ the true God not unbegotten not before he was named the Son without Generation begotten before every Creature Not uncreated The Beginning of the Waies of God in order to his Works and being the Word in the beginning not without a beginning The living Wisdom the operating Truth the subsisting Power the begotten Life as being the Son of God