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
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
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
of the Syriack and particularly out of the Hebrew tongue whereby he plainly intimates himself to have been converted from being a Jew to the faith of Christ. He makes mention also of other things as contained in the unwritten traditions of the Jews Now not onely he but also Irenaeus and all the Antients doe call the Proverbs of Solomon the book of Wisdom that contains the Precepts of all Virtue and treating of those books which are termed The Apocrypha he relates that some of them were forged by certain Hereticks in his times But we must now proceed to another Writer CHAP. XXIII Concerning Dionysius Bishop of the Corinthians and the Epistles he wrote ANd first we are to speak of Dionysius who had the Episcopal Chair of the Corinthian Church and liberally and copiously communicated his divine labours not onely to those committed to his charge but also to such as inhabited Countreys remote and at a great distance rendring himself most serviceable and usefull to all persons by those general Epistles he wrote to divers Churches Of which number one is that to the Lacedaemonians containing the first rudiments of and institutions in the true Faith and moreover an exhortation to Peace and Unity Another of them is that to the Athenians which is excitatory to Faith and to lead a life answerable to the Precepts of the Gospel in which point he reproves the negligence of the Athenians who had in a manner apostatized from the Faith since the time that Publius their Bishop suffered Martyrdom during the persecutions which then happened he makes mention also of Quadratus who was constituted their Bishop after the Martyrdom of Publius and attests that by his labour and industry the congregations of the Christians were re-assembled and the ardour of their faith revived and re-kindled He relates moreover that Dionysius the Areopagite who was converted to the Faith by the Apostle Paul according to the account given in the Acts of the Apostles was made the first Bishop of the Athenian Church There is also extant another Epistle of his to the Nicomedians wherein he impugneth the Heresie of Marcion and strenuously asserts and defends the exact Rule of Truth He wrote likewise to the Church at Gortyna and to the rest of the Churches in Creet and commends Philip their Bishop because the Church under his charge was renowned for many signal acts of fortitude and admonishes them to use caution against the deceit and perversness of Hereticks And in the Epistle he wrote to the Church of Amastris together with the other Churches throughout Pontus he mentions Bacchylides and Elpistus as being the persons that incited him to write he annexes likewise several expositions of holy Scripture and by name mentions Palma their Bishop He recommends to them many things concerning marriage and chastity and commands those that recover from any lapse whatsoever whether vitiousness or Heretical errour to be affectionately received In the same Volume is contained another Epistle to the Gnossians wherein he admonishes Pinytus the Bishop of that Church not to impose the heavy yoak of continency upon the brethren as if 't were necessary but to have a regard to the infirmity of most men To which Pinytus returning an answer does greatly admire and extol Dionysius but withall exhorts him that in future he would impart stronger food and nourish up the people under his charge by sending again to them some letters that contain more perfect and solid doctrine least being continually accustomed to such milky expressions they should grow old in a childish discipline In which Epistle both the Orthodox Faith of Pinytus and his sollicitude for the proficiency of those under his care his eloquence also and understanding in divine matters is most accurately and to the life represented Moreover there is extant an Epistle of Dionysius's to the Romans superscribed to Soter at that time the Bishop there out of which it 's not amiss here to insert some words wherein he much commends the usage and custome of the Romans observed by them even untill the times of the persecution raised in our own age he writes thus For this hath been your custome even from the beginning of your conversion to Christianity to be divers ways beneficial to all the brethren and to send relief to most Churches throughout every City sometimes supplying the wants of such as are in necessity at others furnishing those brethren with necessaries that are condemned to work in the mines By such charitable gifts which from the beginning you have been accustomed to transmit to others being Romans you retain the custom received from your Roman fore-fathers Which usage your blessed Bishop Soter has not onely diligently observed but greatly improved being both instrumental and ready in the conveyance of your bounty designed for the Saints and also comforting with blessed words as a tender and affectionate father does his children those brethren that come as strangers to you In the same Epistle also he makes mention of the Epistle of Clemens to the Corinthians and manifests that 't was very antiently customary to recite it publickly in the presence of the Church for he says This day therefore being the holy day of the Lord we have now passed over wherein we read over your Epistle which as also the former Epistle of Clemens's written to us we continuing to read henceforward shall abound with most excellent Precepts and instructions Further the same Writer speaking of his own Epistles which by some forgers were corrupted says thus For I wrote some Epistles being thereto requested by the brethren but the emissaries of the devil have filled them with darnell expunging some passages out of them and adding other some for whom a Woe is reserved It s no wonder therefore that some attempt to adulterate the holy writings of the Lord since they have basely falsified such as are of an inferiour authority Besides these there is extant another Epistle of Dionysius's written to Chrysophora a most faithfull Sister to whom he writes what is agreeable and imparts to her such Spiritual food as is convenient for her Thus much concerning the writings of Dionysius CHAP. XXIV Concerning Theophilus Bishop of the Antiochians THere are extant of this Theophilus's whom we declared to have been Bishop of the Antiochian Church three books written to Autolycus containing the first rudiments of the Faith He has another Tract also extant entitled Against the Heresie of Hermogenes wherein he quotes authorities out of the Revelation of St John there are besides some other books of his wherein are delivered the first principles of our Faith Moreover whenas in that age the Hereticks like darnell did nevertheless corrupt the pure seed of the Apostolick doctrine the Pastours of Churches were every where very earnest and industrious to chase them away being as it were savage and wild beasts from the sheep of Christ partly by admonishing and exhorting the brethren and partly by encountring
Episcopal Office to Linus of whom Paul has made mention in his Epistles to Timotheus Anencletus succeeded him after whom in the third place from the Apostles Clemens had the Bishoprick allotted to him who had seen the blessed Apostles and was conversant with them and as yet he had the preaching of the Apostles sounding in his ears and their tradition before his eyes and not he alone for at that time there were many yet remaining alive who had been taught by the Apostles In the times of this Clemens when no small dissension rose among the brethren at Corinth the Church of Rome sent a most compleat and agreeable Epistle to the Corinthians joyning them together in peace and renewing their faith and the tradition they had lately received from the Apostles And after some few words he says Evarestus succeeded this Clemens and Alexander Evarestus then Xystus was constituted the sixth from the Apostles after him Telesphorus who suffered a glorious Martyrdom after him Hyginus then Pius after Pius Anicetus Soter having succeeded Anicetus Eleutherus is now in possession of the Episcopal Office in the twelfth place from the Apostles In this same order and succession both the tradition of the Apostles in the Church and also the promulgation of the truth is descended unto us CHAP. VII That even to those times miracles were wrought by the faithfull ALl this being agreeable to what we have delivered in the foregoing Books of our History Irenaeus has given his assent to in those five books of his which he entitled The Confutation and Overthrow of Knowledge falsly so called in the second book of which Subject he does in these words manifest that even in his days there remained in some Churches examples of the divine and wonderfull power of God in working miracles saying So far are they from raising the dead as the Lord and the Apostles did by prayer And frequently amongst the brotherhood the whole Church of one place having with much fasting and prayer requested the soul of the defunct has returned into his body and the man has had the benefit of life conferred upon him by the prayers of the Saints And again after the interposition of some words he says But if they say that the Lord wrought such miracles as these in appearance only not really we will bring them to the oracles of the Prophets and from thence demonstrate that all things were thus predicted concerning him and most undoubtedly done by him and that he onely is the Son of God Therefore they which are his true disciples receiving grace from him doe in his name perform all things for the benefit of the rest of mankind according as every one of them hath received the gift from him For some of them do certainly and truely cast out devils in so much that those very persons who were cleansed from evil spirits frequently become believers and continue in the Church Others have the fore-knowledge of things future and visions and utter prophetick predictions Others by the imposition of their hands heal the sick and restore them to their former soundness and moreover as we said the dead also have been raised who continued with us many years after What shall we say more We cannot declare the number of the gifts which the Church throughout the whole world having received from God in the name of Jesus Christ who was crucified under Pontius Pilate does daily perform for the benefit of the Nations She uses no deceit towards any person neither does she sell her gifts for as she has freely received them from God so she freely ministers them to others And in another place the same Authour writes thus In like manner as we have heard many brethren in the Church who had prophetick gifts and by the Spirit spoke all sorts of languages who also revealed the secrets of men in such cases as 't was profitable and necessary and explained the mysteries of God And thus much concerning this matter to wit that diversities of gifts continued with such as were worthy untill those times before manifested CHAP. VIII After what manner Irenaeus makes mention of the divine Scriptures BUt because in the beginning of this work of ours we promised that we would produce in due place the words of the ancient Ecclesiastick Presbyters and Writers wherein they have delivered in writing the traditions concerning the books of the Old and New Testament which came to their hands of which number Irenaeus was one Come on we will here adjoyn his words and first what he has said of the sacred Gospels after this manner Matthew published his Gospel among the Hebrews written in their own Language whilest Peter and Paul were Preaching the Gospel at Rome and founding the Church After their death Mark the disciple and interpreter of Peter delivered to us in writing what Peter had Preached Luke also the follower of Paul compiled in a book the Gospel Preach't by him Afterwards John the disciple of the Lord he that leaned on his breast publisht a Gospel when he lived at Ephesus a City of Asia Thus much the forementioned Authour has said in the third book of the foresaid work And in his fifth book he discourses thus concerning the Revelation of John and the number of Antichrist's name These things being thus and this number being extant in all accurate and antient copies and those very persons who saw John face to face attesting the truth of these things even reason doth teach us that the number of the beasts name according to the computation of the Grecians is made apparent by the letters contained in it And after some other passages he speaks thus concerning the same John We therefore will not run the hazard of affirming any thing too positively concerning the name of Antichrist for if his name were to have been openly declared in this age it would have been express't by him who saw the Revelation For it was not seen long since but almost in our age about the end of Domitian's Reign Thus much is related by the foresaid Authour concerning the Revelation He mentions also the first Epistle of John and produces many authorites out of it as also out of the second Epistle of Peter He not onely knew but also approved of the book called Pastor saying Truly therefore hath that book said which contains this Before all things believe that there is one God who created and set in order all things and so forth He quotes some words out of the Wisedom of Solomon saying in a manner thus The vision of God procures incorruption and incorruption makes us neer unto God He makes mention also of the sayings of an Apostolick Presbyter whose name he has concealed and annexes his expositions of the divine Scriptures Moreover he makes mention of Justin Martyr and Ignatius quoting also authorities out of their writings The same person has promised to confute Marcion in a separate Volume by arguments pickt out
he was either sitting or standing should he have heard such words as these And this may be manifested from those Epistles of his which he wrote either to the neighbouring Churches to confirm them or to some brethren to admonish and exhort them Thus far Irenaeus CHAP. XXI How Apollonius suffered Martyrdom at Rome AT the same time of Commodus's Empire our affairs were converted into a quiet and sedate posture peace by the divine grace encompassing the Churches throughout the whole world In which interim the saving Word of God allured very many of all sorts of men to the religious worship of the universal God So that now many of those at Rome who were very eminent both for riches and descent did together with their whole housholds and families betake themselves to the attaining of salvation But this could not be born with by the envious devil that hater of good being by nature malicious Therefore he arms himself again inventing various Stratagems against us At the City Rome therefore he brings before the judgement seat Apollonius a man who was at that time one of the faithfull and very eminent for his Learning and Philosophy having stirred up one of his ministers who was fit for such a wicked enterprize to accuse this person Now this wretch having undertaken this accusation in an unseasonable time for according to the Imperial Edict the informers against those that were Christians were to be put to death had his legs forthwith broken and was put to death Perennis the Judge having pronounc't this sentence against him but the Martyr most beloved by God after the Judge had earnestly beseeched him by many entreaties and requested him to render an account of his Faith before the Senate having made a most elegant defence before them all for the faith he profest was as it were by a decree of the Senate condemn'd to undergoe a capital punishment For by an ancient Law 't was establisht amongst them that those Christians who were once accused before the judgment-seat should in no wise be dismist unless they receded from their opinion Moreover he that is desirous to know Apollonius's speeches before the Judge and the answers he made to the interrogatories of Perennis the oration also which he spoke before the Senate in defence of our faith may see them in our collection of the sufferings of the antient Martyrs CHAP. XXII What Bishops flourisht at that time MOreover in the tenth year of Commodus's Reign Eleutherus having executed the Episcopal office thirteen years was succeeded by Victor In the same year also Julianus having compleated his tenth year Demetrius undertook the Government of the Churches at Alexandria At the same time likewise Serapion whom we spake of a little before flourisht being the eighth Bishop from the Apostles of the Antiochian Church At Caesarea in Palestine presided Theophilus and in like manner Narcissus whom we made mention of before at that time had the publick charge over the Church at Jerusalem At Corinth in Achaia Bacchyllus was then the Bishop and at the Church of Ephesus Polycrates Many others 't is likely besides these were eminent at that time but we at it was meet have onely recounted their names by whose writings the doctrine of the true faith has been derived down to us CHAP. XXIII Concerning the Question then moved about Easter AT the same time no small controversie being raised because the Churches of all Asia supposed as from a more antient tradition that the fourteenth day of the Moon ought to be observed as the salutary feast of Easter to wit the same day whereon the Jews were commanded to kill the Lamb and that they ought always on that day whatever day of the week it should happen to be to put an end to their fastings when as notwithstanding 't was not the usage of the Churches over the rest of the world to doe after this manner which usage being received from Apostolick tradition and still prevalent they observed to wit that they ought not to put an end to their fastings on any other day save that of the resurrection of our Saviour upon this account Synods and assemblies of Bishops were convened And all of them with one consent did by their letters inform the Brethren every where of the Ecclesiastick decree to wit that the Mystery of our Lords resurrection should never be celebrated on any other day but Sunday and that on that day onely we should observe to conclude the Fasts before Easter There is at this time extant the Epistle of those who then were assembled in Palestine over whom Theophilus Bishop of the Church in Caesarea and Narcissus Bishop of Jerusalem presided In like manner another Epistle of those Assembled at Rome concerning the same question having Victor the Bishops name prefixt to it also another of those Bishops in Pontus over whom Palmas as being the most antient presided Also an Epistle of the Churches in Gallia which Irenaeus had the oversight of Moreover of those in Osdroëna and the Cities there and a private Letter of Bacchyllus's Bishop of the Corinthian Church of many others also all which having uttered one and the same opinion and sentiment proposed the same judgment and this we have mentioned was their onely definitive determination CHAP. XXIV Concerning the disagreement of the Churches throughout Asia OVer those Bishops in Asia who stifly maintained they ought to observe the antient usage heretofore delivered to them presided Polycrates Who in the Epistle he wrote to Victor and the Roman Church declares the tradition derived down to his own times in these words We therefore observe the true and genuine day having neither added any thing to nor taken any thing from the uninterrupted usage delivered to us For in Asia the great lights are dead who shall be raised again in the day of the Lords Advent wherein he shall come with glory from heaven and raise up all his Saints I mean Philip one of the 12 Apostles who died at Hierapolis and his two daughters who continued Virgins to the end of their lives also his other daughter having whilest she lived been inspired by the holy Ghost died at Ephesus And moreover John who leaned on the Lords breast and was a Priest wearing a plate of Gold and was a Martyr and a Doctor this John I say died at Ephesus Moreover also Polycarp Bishop at Smyrna and Martyr and Thraseas of Eusmema Bishop and Martyr who died at Smyrna What need we mention Sagaris Bishop and Martyr who died at Laodicea And moreover Papirius of Blessed memory and Melito the Eunuch who in all things was directed by the suggestion of the holy Spirit who lies at Sardis expecting the Lords coming to visit him from heaven when he shall be raised from the dead All these kept the day of Easter on the
fourteenth day of the Moon according to the Gospel in no wise violating but exactly following the rule of faith And moreover I Polycrates the meanest of you all according to the tradition of my kinsmen some of whom also I have followed for seven of my relations were Bishops and I am the eighth all which kinsmen of mine did alwaies celebrate the day of Easter when the people of the Jews removed the Leaven I therefore brethren who am Sixty five years old in the Lord and have been conversant with the brethren disperst over the world and have read the whole Scripture through am not at all terrified at what I am threatned with For those who were greater than I have said We ought to obey God rather than men To these words speaking of all the Bishops who were present with him when he wrote and were of the same opinion with him he adjoyns thus much saying I could make mention of the Bishops who are present with me whom you requested me to convene and I have called them together whose names should I annex to this Epistle they would be very numerous all which persons having visited me who am a mean man did by their consent approve of this Epistle well knowing that I have not born these hoary hairs in vain but have alwaies lead my life agreeable to the precepts of the Lord Jesus After this Victor the Bishop of Rome did immediately attempt to cut off from the common unity the Churches of all Asia together with the adjoyning Churches as having given their assent to heterodox opinions and by his letters he publickly declares and pronounces all the brethren there to be wholly excommunicate but this pleased not all the Bishops therefore they perswade him to the contrary advising him to entertain thoughts of Peace of Unity and love of Christians among one another Moreover their Epistles are now extant wherein they have sharply reproved Victor Among whom Irenaeus having written a Letter in the name of those brethren in Gallia whom he presided over does indeed maintain that the mystery of our Lords Resurrection ought to be celebrated onely on a Sunday but does in many other words seasonably advise him not to cut off whole Churches of God for observing an antient custom derived down to them by tradition to which words he adjoyns thus much For the controversie is not onely concerning the day but also concerning the very form of the Fast for some suppose they ought to Fast one day others two others more others computing forty continued hours of the day and night make that space their day of Fasting and this variety in observing the Fast has not been begun in our age but a long while since in the times of our Ancestours who being as 't is probable not so diligent in their Presidencies proposed that as a custom to their successours which was introduced by simplicity and unskilfulness And yet nevertheless all these maintained mutual peace towards one another which also we retain Thus the variety of the Fast commends the consent of the faith Hereto he adjoins a relation which I will sutably insert in this place it is thus And the Presbyters who before Soter Presided over that Church which You now govern I mean Anicetus and Pius Hyginus Telesphorus and Xystus these persons I say neither observed it themselves nor did they permit those with them to observe it Nevertheless although they themselves observed it not yet they maintained peace with those that came to them from those Churches wherein it was observed But the observation of it amongst those who kept it not seemed to have much more of contrariety in it Neither were any persons ever excommunicated upon account of this form of the Fast but the Presbyters your predecessours who observed it not sent the Eucharist to the Presbyters of those Churches which observed it not and when Polycarp of blessed memory came to Rome in the times of Anicetus and there had been a small controversie between them concerning some other things they did straightway mutually embrace each other having not desired to be contentious with one another about this head For neither could Anicetus perswade Polycarp not to observe it because he had always kept it with John the disciple of our Lord and the other Apostles with whom he had been conversant nor did Polycarp induce Anicetus to observe it who said he ought to retain the usage of the Presbyters that were his predecessours These things being thus they received the communion together And Anicetus permitted Polycarp to wit out of an honourable respect to him to consecrate the Sacrament in his own Church and they parted peaceably one from another as well those who observed it as those who observed it not retaining the Peace and Communion of the whole Church Indeed Irenaeus being truly answerable to his own name was after this manner a Peace-maker and advised and asserted these things upon the account of the Peace of the Churches The same person Wrote not onely to Victor but sent Letters also agreeable hereunto to several other Governours of Churches concerning the said controversie which was then raised CHAP. XXV How all with one consent unanimously agreed about Easter MOreover those Bishops of Palestine whom we mentioned a little before to wit Narcissus and Theophilus and with them Cassius Bishop of the Church at Tyre and Clarus Bishop of that at Ptolemais together with those assembled with them having treated at large concerning the tradition about Easter derived down to them by succession from the Apostles at the end of their Epistle they adjoyn thus much in these very words Make it your business to send Copies of this our Epistle throughout the whole Church that so we may not be blamed by those who do easily seduce their own souls we also declare to you that they celebrate Easter at Alexandria on the same day that we doe for Letters are conveyed from us to them and from them to us so that we observe the holy day with one consent and together CHAP. XXVI How many Monuments of Irenaeus's Polite Ingenie have come to our hands BUt besides the fore-mentioned works and Epistles of Irenaeus's there is extant a most concise and most necessary book of his against the Gentiles entituled concerning Knowledge And another which he dedicated to a brother by name Marcianus containing a Demonstration of the Apostolick Preaching And a Book of Various Tracts wherein he makes mention of the Epistle to the Hebrews and that called The wisdom of Solomon and quotes some sentences out of them And thus many are the writings of Irenaeus which came to our knowledge But Commodus having ended his Government after he had reigned thirteen years Severus obtained the Empire Pertinax having not Governed full out six months after the death of Commodus CHAP. XXVII How many
Laodicaea one that was present at this Synod informs us For he says in the Book he wrote concerning his Life that this Eusebius was descended from noble personages of Edessa in Mesopotamia and that from his childhood he Learned the sacred Scriptures that he was afterwards instructed in the Grecian literature by a Master who then lived at Edessa and in fine that he had the sacred Scriptures interpreted to him by Patrophilus and Eusebius the latter of which persons presided over the Church in Caesarea and the former over that in Scythopolis After this when he came to Antioch it hapned that Eustathius being accused by Cyrus of Beroea was deposed as being an assertor of Sabellius's opinion Wherefore Eusebius afterwards lived with Euphronius Eustathius's successour Afterwards that he might avoid being made a Bishop he betook himself to Alexandria and there studied Philosophy Returning from thence to Antioch he conversed with Flaccillus Euphronius's successour and was at length promoted to the See of Alexandria by Eusebius Bishop of Constantinople But he went thither no more because Athanasius was so much beloved by the people of Alexandria He was therefore sent to Emisa But when the Inhabitants of that City raised a Sedition at his Ordination for he was reproacht as being a person studious of and exercised in the Mathematicks he fled from thence and went to Laodicaea to Georgius who hath related so many passages concerning him When this Georgius had brought him to Antioch he procured him to be sent back again to Emisa by Flaccillus and Narcissus But he afterwards underwent another accusation for being an adherent to Sabellius's principles Georgius writes at large concerning his Ordination And in fine adds that the Emperour in his expedition against the Barbarians took him along with him and that miracles were wrought by him But hitherto we have recorded what Georgius hath related concerning Eusebius Emisenus CHAP. X. That the Bishops convened at Antioch upon Eusebius Emisenus's refusal of the Bishoprick of Alexandria Ordained Gregorius and altered the expressions of the Nicene Faith BUt when Eusebius who had been chosen Bishop of Alexandria at Antioch was afraid to go thither they then proposed Gregorius to be Ordained Bishop of Alexandria And having done this they altered the Creed finding fault indeed with nothing that had been determined at Nice but in reality their design was to subvert and destroy the Homoöusian Faith by their continual assembling of Synods and by their publishing sometimes one sometimes another form of the Creed that so by degrees all persons might be perverted to the Arian opinion Moreover how these things were done by them we will manifest in the procedure of our History But the Epistle they published concerning the Faith runs thus We have neither been Arius ' s followers for how should we that are Bishops be the Followers of a Presbyter Nor have we embraced any other Faith than what was from the beginning set forth But being made inquirers into and examiners of his Faith we have admitted and entertained rather than followed him And this you will understand from what shall be said For we have learned from the beginning to believe in one supream God the maker and preserver of all things as well intelligible as sensible And in one only begotten Son of God subsisting before all ages existing together with the Father that begat him by whom all things visible and invisible were made who in the last days according to the Fathers good pleasure descended and assumed flesh from the holy Virgin and when he had compleatly fulfilled all his Fathers will he suffered and arose and ascended into the heavens and sits at the right hand of the Father and he shall come to judge the quick and dead and continues a King and God for ever We believe also in the holy Ghost And if it be requisite to add this we also believe the Resurrection of the flesh and the life everlasting Having written these things in their first Epistle they sent them to the Bishops throughout every City But when they had continued sometime at Antioch condemning as it were this their former Epistle they again publish another in these very words Another Exposition of Faith Agreeable to Evangelick and Apostolick tradition We believe in one God the Father Almighty the Framer and Maker of all things And in one Lord Jesus Christ his only begotten Son God by whom all things were made begotten of the Father before all worlds God of God Whole of Whole Only of Only Perfect of Perfect King of King Lord of Lord the living Word the Wisedom the Life the true Light the way of Truth the Resurrection the Shepherd the Gate immutable and inconvertible the most express image of the Father's Deity Substance Power Council and Glory the First begotten of every Creature Who was in the beginning with God God the Word according as 't is said in the Gospel and the word was God by whom all things were made and in whom all things have subsisted Who in the last days came down from heaven and was born of the Virgin according to the Scriptures And was made man the mediatour of God and men the Apostle of our Faith and the Prince of life as he himself says * For I came down from heaven not to do mine own will but the will of him that sent me Who suffered for us and rose again for us the third day and ascended into the heavens and sitteth at the right hand of the Father And he shall come again with Glory and Power to judge the quick and dead And we believe in the holy Ghost who is given to believers in order to their Consolation Sanctification and Perfection according as our Lord Jesus Christ commanded his disciples saying Go ye and make disciples of all nations baptizing them in the name of the Father and of the Son and of the holy Ghost to wit of the Father being truly the Father and of the Son being truly the Son and of the holy Ghost being truly the holy Ghost which terms are not simply or insignificantly made use of but they do accurately manifest the proper and peculiar Person Glory and Order of each of those that are named So that they are three in Person but in consent One We therefore holding this Faith in the presence of God and of Christ do anathematize all manner of Heretical and ill opinions And if any one shall teach contrary to the â—ound and true Faith of the Scriptures saying that there is or was a time or an age before the Son of God was begotten let him be Anathema And if any one says that the Son is a Creature as one of the Creatures or that he is a Branch as one of the Branches and shall not hold every one of the foresaid points according as the sacred Scriptures have set them forth or if any one Teaches or Preaches
commendation of Johannes on account of his Letter WHen Paulus Bishop of Emisa was arrived at Alexandria and had made a discourse which is still extant in the Church concerning this matter At which time also Cyrillus having highly commended Johannes's Letter wrote word for word thus Let the heavens rejoyce and the earth be glad For the partition wall is demolished that which caused grief and sadness is ceased and the occasion of all manner of dissention is taken away in regard Christ the Saviour of us all has restored peace to his own Churches and the most Religious Emperours and most dear to God have invited us thereto Who having been the most incomparable Emulators of their Ancestours piety do preserve the true Faith firm and unshaken in their own minds and they take an exquisite care of the Holy Churches to the end they may obtain both a far-spread and immortall Glory and also render their Empire most highly renowned To whom even the Lord of Hosts himself distributes good things with a plentifull hand gives them power to vanquish their adversaries and freely bestows Victory on them For he cannot lie who has said As I live saith the Lord I will glorifie them who Glorifie me When therefore My Lord and most Religious Brother and Fellow-Minister Paulus was come to Alexandria we were filled with joy and that most deservedly in regard so great a person was come to be an Intercessour and was willing to undergo Labours above humane strength that he might vanquish the Envy of the Devil unite divisions and by removing offences on both sides crown both Our and Your Churches with Concord and Peace And after the interposition of some words he Adds Moreover that this dissention of the Church was altogether frivolous and inexcusable we have been now fully satisfied since my Lord the most Religious Bishop Paulus has brought a paper which containes an irreprehensible confession of Faith and has affirmed that it was written by Your Sanctity and by the most Religious Bishops there Now the confession runs thus and 't is inserted in the very same words into this our Epistle But concerning Theotocos and so forth When We had read these Your sacred words and perceived that We Our Selves embraced the same Sentiments For there is one Lord one Faith one Baptism We glorified the Saviour of all men rejoycing mutually because as well your as our Churches do profess a Faith which is agreeable both to the divinely inspired Scriptures and also to the Tradition of our Holy Fathers These things may be known by him who is desirous of having an accurate account of those affairs transacted at that time CHAP. VII What the impious Nestorius writes concerning his own sufferings and how his tongue having at last been eaten out with worms he ended his life at Oasis BUt after what manner Nestorius was banished or what befell him after that or in what manner he departed out of this life and what rewards he received on account of his Blasphemy these particulars have not been related by the Writers of History All which had been forgotten and had been wholly lost and swallowed by length of time nor had been so much as heard of had not I accidentally met with a book of Nestorius's which contains a Narrative of these things This Father of Blasphemy therefore Nestorius who has not raised his building on that foundation which was laid but hath built his house on the sand and therefore it has soon faln down according to our Lord's parable making an Apology which was his desire in defence of his own Blasphemy against those who had accused him because he had introduced some innovation contrary to what was fitting and had not rightly requested that a Synod should be convened at Ephesus amongst other things writes to this effect that he wholly compelled thereto by necessity had betaken himself to the defence of this part in regard the holy Church was divided some affirming that Mary was to be termed Anthropotocos others Theotocos That therefore as he says he might not offend in one of these two viz. least he should either joyn things mortall with those that are immortall or else least by betaking himself to the other side he might be deprived of that other party who defended the term Theotocos he invented the word Christotocos He intimates further that at first the Emperour Theodosius out of that affection he bore towards him confirmed not the sentence of deposition pronounc't against him but afterwards that when some Bishops of both parties had been sent from the City Ephesus to Theodosius and when he also himself requested it he was permitted to return to his own Monastery which is scituate before the Gates of that City now called Theopolis and is not expressly named there by Nestorius But they say it is now termed Euprepius's Monastery which as we assuredly know stands before the City Theopolis distant from thence not more than two furlongs Moreover the same Nestorius says that having resided there during the space of four years he had all imaginable honour conferred upon him and enjoyed all manner of reverence and respect but that afterwards by the Edict of the Emperour Theodosius he was banished into that place called Oäsis But he has concealed that which is the principall thing For during his Residence there he in no wise desisted from his own Blasphemy In so much that Johannes Bishop of Antioch gave the Emperour an account thereof and Nestorius was condemned to perpetuall Banishment He wrote also another Book composed in the manner of a Dialogue to a certain Egyptian as it were concerning his banishment into Oäsis wherein he speaks more at large concerning these things But what punishments he underwent on account of the Blasphemies coyned by him not being able to lie concealed from God's all-seeing eye may be known from other Letters sent by him to the Governour of Thebäis For in those Letters you may find after what manner in regard he had not yet undergone condign punishment the judgment of God seized him and involved him in Captivity a calamity of all afflictions the most miserable But in as much as he was to endure greater punishments he was let go by the Blemmyae amongst whom he had been a Captive And removing from place to place about the utmost borders of Thebäis by the Edicts of Theodosius who had determined that he should return and being dash't against the earth he ended his days agreeable to his own forepast life like a second Arius declaring and foreshewing by his calamitous death what rewards are appointed for those who utter Blasphemy against Christ. For both those persons blasphemed Christ in a like manner Arius by terming him a Creature and Nestorius by thinking him to be a man To whom because he complains that The Acts at Ephesus were not
rather that the Divinity and Humanity have perfected to us one Lord and Christ and Son by an ineffable mysticall and secret concourse to an Unity And after some few words But in regard having personally united the humanity to himself on our account and for our salvation he proceeded from a woman for this reason he is said to have been born according to the Flesh. For he was not at first born a common and ordinary man of the Holy Virgin and after that The Word descended upon him but having been united from the very womb he is said to have undergone a Carnall Nativity that he might procure to himself the Nativity of his own Flesh. After the same manner we say he suffered and rose again not as if God The Word as to his own Nature suffered either the Stripes or the Transfixions of the Nails or any other of the wounds for the Deity is Impassible because 't is also Incorporeall But in regard that which had been made his own Body suffered on this account he is again said to have suffered for us For there was the Impassible Deity in a passible Body Most part of Cyrillus ' s other Letter hath been recorded in our foregoing Book But there is a passage in it which Johannes Bishop of the Antiochians had written in his Letter to which passage Cyrillus hath fully agreed this passage runs thus We confess the Holy Virgin to be Theotocos because God The Word took Flesh from Her and was made man and from that very Conception united to himself a Temple taken from Her But we know that those divine men do take the Evangelick and Apostolick Expressions uttered concerning the Lord sometimes in a common sense as spoken of one person at othâ—r whiles they divide them as uttered concerning two Natures And that they have delivered these Expressions as becoming God according to the divinity of Christ but those other as humble and mean agreeable to the same persons humanity To which words Cyrillus has subjoyned these Having read these your sacred Expressions We find that We our selves embrace the same Sentiments For there is one Lord one Faith one Baptism We have therefore glorified God the Saviour of all men rejoycing mutually that as well the Churches amongst us as those with you do profess a Faith that is agreeable both to the divinely inspired Scriptures and also to the Tradition of our Holy Fathers After the Reading hereof those of this Synod cried out in these words We do all believe thus Pope Leo believes thus Anathema to him that divides and to him who confounds This is the Faith of Leo the Arch-Bishop Leo believes thus Leo and Anatolius believe thus We all believe thus As Cyrillus so we believe The eternall memory of Cyrillus As Cyrillus's Letters are so are our Sentiments Thus we have believed thus we do believe Leo the Arch-Bishop thinks thus thus he believes thus he hath written Then an Interlocution having been made that Leo's Letter might also be read being rendred into Greek it was recited which Letter is extant in the Acts of the Councill After therefore the reading thereof the Bishops exclaimed This is the Faith of the Fathers This is the Faith of the Apostles We all believe thus we that are Orthodox do believe thus Anathema to him who believes not thus Peter by Leo hath uttered these words The Apostles have taught thus Leo hath taught piously and truly Cyrillus has taught thus Leo and Cyrillus have taught alike Anathema to him who believes not thus This is the true Faith the Orthodox think thus this is the Faith of the Fathers Why were not these words read at Ephesus Dioscorus hath concealed these Expressions It is recorded in the same Acts that when part of the fore-mentioned Letter of Leo was read the Contents whereof were these And in order to the paying that due debt of our Nature the divine Nature was united to a Nature passible to the end that for this was agreeable to our Remedies He being one and the same Mediatour of God and Men the Man Christ Jesus might be able to die by one and might not be able to die by the other the Illyrician and Palestine Bishops being in doubt as to this Expression Aetius Arch-deacon of the most Holy Church of Constantinople produced a passage of Cyrillus ' s the Contents whereof are these Again in regard his own Body by the grace of God according as the Apostle Paul saith hath tasted death for every man he himself is therefore said to have suffered death for us not as if he had experienced death as to what belongs to his own Nature For 't is stupidity and extream madness either to affirm or think this but because as I have even now said his Flesh tasted death And again as to an expression of Leo's Letter which runs thus For each Form acts with a communion of the other that which is proper to wit The Word operates that which is The Word ' s and the Flesh performs that which is of the Flesh and the one of these shines with Miracles but the other hath lain under injuries the Illyrician and Palestine Bishops being in doubt the same Aetius read a Chapter of Cyrillus the Contents whereof were these Of the expressions used concerning Christ some are most especially agreeable to God again others are agreeable to man But a third sort possess a certain middle place evidencing the Son of God to be God and also at the same time Man After this when the foresaid Bishops doubted at another place of Leo's Epistle which runs thus For although in our Lord Jesus Christ there is one person of God and of man nevertheless that is one thing whence there is in both a Community of Contumely and that is another whence there is a Community of Glory For from us he has humanity which is less than the Father But from the Father he has the divinity which is equall with his Father Theodoret after he had well considered this matter said that the Blessed Cyrillus had expresly spoken thus in these words And being made man and loosing nothing that was his own he continued what he was and the one dwelt in the other that is the divine Nature in man After this when the Illustrious Judges enquired whether there were any person who as yet doubted all answered that no person made any further doubt After whom Atticus Bishop of Nicopolis requested that a Truce of some few days might be allowed them to the end that with a sedate mind and undisturbed understanding such things might be decreed as were pleasing to God and to the Holy Fathers He desired also that Cyrillus's Letter written to Nestorius might be delivered to them in which Cyrillus intreats Nestorius that he would give his assent to his twelve Heads whereto all agreed And when the Judges by
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
solemn day of the Passover on the Sabbath and again mes with the whole congregation in the Church and partook of the Mysteries Christophorson has exprest the same sense in his Version Nicephorus also Eccles. Hist. book 12. chap. 31 has followed the same sense For he says that Sabbatius as often as the Christians differed from the Jews in the celebration of Easter was wont to fast in private by himself and to celebrate the Passover on the Paschal-Sabbath about evening after the Jewish manner Then on the Sunday following after the Solemn Vigills his usage was to celebrate Easter with the rest of the Christians or rather Novatians But this interpretation does in no wise please me For thus Sabbatius as often as the Jewish Passover differed from the Christian-Paschal-Feast could not have celebrated the first Paschal-solemnity with the Jews Then if Sabbatius always celebrated the first Paschal-solemnity on the Sabbath day at evening after the Jewish manner how is it possible that he could celebrate the Solemn Vigills in the Church on the same Sabbath-day For this is attested in express words by Socrates here and by Sozomen book 7. chap. 18. My Sentiment therefore is that the words in this place of Socrates are transposed and must be put into their Pristine order after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Sabbatius being bound by his oath if at any time a disagreement hapned in the celebration of the Paschal-Festival himself by way of anticipation fasted in private at home and celebrated the Passover And watching all night on the solemn day of the Sabbath again on the next day he went to Church together with the rest of the congregation and partook of the mysteries Sozomen does evidently confirm this our emendation in his seventh book chap. 18 where he sets forth the same thing much more clearly in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But from that time Sabbatius following the Jews unless it by chance hapned that all persons as well Christians as Jews did celebrate the Feast of Easter at one and the same time fasted before hand a◠the manner is and celebrated the Paschal solemnity in private by himself according to the sanctions of the Mosaick Law But on the Sabbath from the evening to a fit time be continued watching and making the usuall prayers and on the day following met in the Church in common with the congregation and partook of the mysteries Sabbatius therefore kept the Paschal solemnity twice in one and the same year the first time with the Jews the second with the Christians unless it by chance hapned that the Christians agreed with the Jews in the time of celebrating the Paschal Feast Which could very rarely happen Vales. Our English-rendition of this passage agrees with the Greek Text in Rob. Stephens's Edition and that in this Edition of Valesius's * Galat. 4. 21. †Or approached * Colos. 2. 16 17. †Hebr. 7. 12. * See Euseb Eccles. Histor. book 5. chap. 24. note i. †That is those that kept Easter on the fourteenth day of the moon a But Socrates is mistaken For Polycarp did not suffer Martyrdom in Gordianus's reign but in that of Marcus Antoninus as 't is manifest from Eusebius and other writers 'T is certain that Irenaeus does relate in his third book against Heresies which piece he wrote during Eleutherius's presidency over the Roman Church that is in the times of Marcus Antoninus that Polycarp had at that time suffered Martyrdom Wherefore these words who afterwards suffered Martyrdom under Gordianus are rather to be placed a little above after these Irenaeus Bishop of Lyons in France For they are more accommodate to Irenaeus than to Polycarp But let the prudent Reader determine hereof according to his own arbitrement I know indeed that in S t Benignus Divionensis's Chronicle the Martyrdom of Irenaeus Bishop of Lyons is placed before Polycarp's For the Authour of that Chronicle does relate that Irenaeus after his Martyrdom appeared to Polycarp Bishop of Smyrna in his sleep and commanded him to send Benignus into the Gallia's But these are meer trifles Vales. * See Euseb Eccles. Hist. book 5. chap. 24. b He seems to mean the Syrians Cilicians and Mesopotamians who kept Easter with the Jews before the Nicene Council as Athanasius informs us in his Epistle to the Africans in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in regard the Syrians Cilicians and Mesopotamians differ from us and celebrate Easter at the same time that the Jews keep it Those Eastern people therefore concerning whom Secrates speaks followed the Jews indeed in that they observed the fourteenth day of the Moon of the first month before the Aequinox But they celebrated not Easter on the same day whereon the Jews kept it but on the Sunday following Wherefore Athanasius says that they kept Easter at the same time with the Jews but not on the same day as his Translatour has ill rendred it Vales. †In the Greek 't is on the Sabbath c He means I think the Montanistae and Pepusiani who kept Easter indeed after the Aequinox But always fixt that Festival on the month Xanthicus or April before the eight of the Ides that is the sixth day of April as Sozomen attests book 7. chap. 18. Vales. * He means the Nicene Synod d To wit the Audiani For these Hereticks affirmed that the Nicene Synod first altered the Paschal solemnity as Epiphanius attests pag. 822. Edit Petav. Vales. * See Euseb Life of Constantine book 3. chap. 19. e Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have the reading in the Florent and Sfortian M. SS is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have so it is in Eusebius and so Epiphan Scholasticus read as appears by his Version Vales. f Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my judgment the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although it embraces one and the same opinion concerning God Socrates's meaning is this all Religions and Sects have different Rites and Ceremonies although they entertain the same Sentiments concerning God But the following words do plainly confirm our emendation For Socrates adds for they that are of the same Faith c. Nicephorus also favours this our amendment for he has exprest this passage in Socrates thus For though all men are of the same opinion yet they observe not the same traditions throughout the Churches Vales. g Baronius at the year of Christ 57 and 391 accuses Socrates of a double mistake First because he says that the Romans fasted three weeks only in Lent before Easter Secondly in regard he asserts that in those three weeks Saturdays were excepted on which days the Romans fasted not As to the first Socrates's opinion is defended against Baronius by Halloixius in his notes on the 11 th chapter of Ireneus's Life pag. 678. That which makes me incline to Socrates's opinion is the authority of CAssiodorus who in his Tripertite History has put this passage in
Limits nor all enjoy their domestick Blessings and that in a search after those who might equally seem worthy of the Bishoprick not only one but many persons should not be produced comparatively of equall worth with this person For when neither Terrour nor Roughness gives any disturbance to Ecclesiastick Honours it happens that those Honours are alike in themselves and are in all things equally desireable Nor is it agreeable to reason that a deliberation concerning this matter should be made to the injury of others in regard the minds of all men whether they may seem to be meaner or more illustrious do equally admit of and keep the divine Dogmata so that as to what relate◠to the Common Faith one sort of persons are in nothing inferiour to another But should we plainly declare the Truth any one might with good reason affirm that this is not to detain a man but rather to take him away by force and that what is done is an act of Violence not of Justice And whether the generality of the people think thus or otherwise I my self do plainly and boldly affirm that this business gives occasion for an accusation and does raise the disturbance of no small tumult For even lambs do shew the force and strength of their teeth as often as the usual care and Concern of their Shepherd for them growing more remiss they perceive themselves deprived of their former guidance and looking to Now if these things be thus and if we are not mistaken in the first place Brethren consider this For many and those great advantages will offer themselves to you even at the very beginning First of all I say consider this whether the affection and love you have one towards another will not be sensible of some abatement of it self Then weigh this also that that person who came to you on account of good advice does from the divine Judgment reap to himself the due fruit of Honour in regard he has received no mean favour from that Honourable Testimony which you by a general consent have given of His Virtue Lastly consider that 't is agreeable to your usage to make use of a care and diligence which becometh good judgment in your looking out for such a man as you stand in need of so as that you may avoid all manner of tumultuous and disorderly Clamour For such sort of Clamour is always noxious and from the collision of several men one against the other sparks and fires are usually raised May I therefore so please God and you and may I so leade a Life agreeable to your desires and wishes as I Love you and the Calm Port of your Mildness since you have cast out that silth and instead thereof have brought in Concord with good Morals and have put up A-boord your Ship the firm Flag of the Cross Steering a prosperous course to the Light it self with Rudders of Iron as one may say Wherefore convey on Boord your Ship the incorruptible Cargo For whatever could any way defile the Vessel is drawn out by the Pump as ' t were Now therefore use your utmost endeavours that your enjoyment of all these Blessings may be such as you may not a second time seem either to have determined any thing at all with an inconsiderate and unprofitable desire or from the beginning to have attempted what is disagreeable God keep you Beloved Brethren CHAP. LXI Constantine's Letter to Eusebius wherein he commends Him for His Refusal of the See of Antioch The Emperour's Letter to Us after our Refusal of the Bishoprick of Antioch VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To Eusebius I Have perused your Letter very often and have found that you do most exactly observe the Rule of Ecclesiastick discipline For to persist in those Sentiments which appear both acceptable to God and agreeable to Apostolick Tradition is an eminent degree of Piety You may account your self blessed even in this very thing because by the testimony of the whole world as I may say you have been judged worthy to be Bishop over the whole Church For whereas all persons desire you to be Bishop amongst them without question they increase this your felicity But Your prudence which hath resolved to observe the commands of God and the Apostolick Canon and that of the Church has acquitted it self incomparably well in regard it hath refused the Bishoprick of the Church at Antioch and hath endeavoured to continue in that See rather the presidency over which by the will of God it had at first undertaken Further concerning this matter I have written a Letter to the people and to those other persons your Colleagues who also themselves wrote to me in relation to the same affairs Which Letters when Your Holiness shall have perused it will easily understand that because Justice seemed to Resist them I have written unto them by the impulse of the Deity It will behove Your prudence also to be present at their Council to the end this very thing may be constituted in the Church of Antioch God keep you Beloved Brother CHAP. LXII Constantine's Letter to the Synod that Eusebius should not be drawn away from Caesarea VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To Theodotus Theodorus Narcissus Aëtius Alpheus and to the rest of the Bishops which are at Antioch I Have read the Letter written by Your prudence and do highly commend the wise resolution of Your Colleague Eusebius And when I had perfectly understood all transactions partly from Your Letter and partly from that of the Most Perfect Acacius and Strategius the Comites and had made a due inspection into the thing I wrote to the people of Antioch what was well pleasing to God and besitting the Church A Copy of which Letter I have ordered to be annext hereto to the end You also might know what I invited thereto by the way of Right had ordered to be written to the people of Antioch in as much as this was contained in Your Letter that according to the suffrage of the people and the desire of Your prudence Eusebius the Most Holy Bishop of the Church of Caesarea might preside over the Antiochian Church and undertake the care thereof Indeed Eusebius's Letter appeared highly observant of the Ecclesiastick Canon but 't is meet that Our Sentiment also should be made known to Your prudence For it has been related to me that Euphronius a Presbyter who is a Citizen of Caesarea in Cappadocia and Georgius a Citizen of Arethusa a Presbyter also whom Alexander preferred to this dignity in the City Alexandria are most approved persons in reference to the Faith It seemed good therefore to give Your prudence notice of these men that having proposed them and some others whom You shall judge fit for the dignity of the
Episcopate You may determine such things as may be agreeable to the Tradition of the Apostles For such matters as these having been well prepared and ordered Your Prudence will be able so to direct this Election according to the Canon of the Church and Apostolick Tradition as the Rule of Ecclesiastick discipline does require God keep you Beloved Brethren CHAP. LXIII In what manner He endeavoured to destroy Heresies SUch were the admonitions which the Emperour gave to the Prelates of the Churches advising them to do all things in order to the glory and commendation of the divine Religion But after he had made a riddance of all dissentions and had reduced the Church of God to an agreement and Harmony of doctrine He past from thence and was of opinion that another sort of impious persons were to be supprest and destroyed in regard they were the poyson of Mankind These were a sort of pernicious men who under the specious disguise of Modesty and Gravity ruined the Cities Whom Our Saviour somewhere terms false Prophets or ravenous Wolves in these words Beware of false prophets which come to you in sheeps clothing but inwardly they are ravening wolves Ye shall know them by their fruits By the transmission of a precept therefore to the Presidents of Provinces He put to flight the whole Tribe of these sort of persons But besides this Law the Emperour composed an enlivening Exhortation directed to them by name wherein he incited those men to hasten their repentance For he told them that the Church of God would be to them a Port of safety But hear in what manner He discoursed even to these persons in his Letter to them CHAP. LXIV Constantine's Constitution against the Hereticks VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To the Hereticks ACknowledge now by the benefit of this Law O ye Novatianists Valentinians Marcionists Pauliani and you who are termed Cataphrygae in a word all of you who by your private Meetings breed and compleat Heresies in how many Lyes the vanity of your Opinions is wrapt up and in what manner your Doctrine is compounded of certain pernicious poysons in so much that by you the healthy are reduced to weakness and the living to a perpetual death Ye Enemies of Truth ye Adversaries of Life and ye Councellours of destruction All things amongst you are contrary to Truth agreeable to filthy impieties stuft with absurdities and fictions whereby you compose Lyes afflict the Innocent and deny Believers the light And sinning continually under a Mask of Divinity you defile all things Ye wound the innocent and pure consciences of men with blows that are mortal and deadly and ye ravish even the day it self I had almost said from the eyes of men But what necessity is there of recounting every particular Especially since neither the shortness of the time nor the urgency of Our Affairs will suffer Us to speak concerning your Crimes according as they deserve For your impieties are so large and immense so filthy and full of all manner of outragiousness that a whole day would not be sufficient for a description of them And besides 't is fit we should remove our ears and turn away our eyes from things of this nature least by a particular declaration of them the pure and sincere alacrity of Our Faith sâ—ould be defiled What reason is there then that We should any longer tolerate such Mischiefs Especially since Our long forbearance is the cause that even those who are sound become infected with this pestilential distemper as ' t were Why therefore do we not immediately cut off the roots as we may so term them of such a mischief by a publick animadversion CHAP. LXV Concerning the taking away the Meeting-places of hereticks WHerefore in as much as this perniciousness of your improbity is not any longer to be born with We declare by this Law that no one of you shall in future dare to hold Assemblies And therefore We have given order that all those your houses wherein you hold such Assemblies shall be taken away and this Care of Our Majesty does extend so far as that the congregations of your superstitious madness shall not meet together not only in publick but neither in a private house nor in any places whereto the Right or Title is peculiar Therefore what ever persons amongst you are studious of the true and pure Religion which is a thing far more commendable and better let them come over to the Catholick Church and hold communion with its sanctity by the assistance whereof they may arrive at the Truth But let the Errour of your perverted mindes I mean the execrable and pernicious dissent of Hereticks and Schismaticks be wholly separated from the felicity of Our Times For it becomes Our Blessedness which by God's assistance We enjoy that they who lead their lives buoy'd up with good hopes should be reduced from all manner of Extravagant Errour to the right way from darkness to the light from Vanity to the Truth Lastly from Death to Salvation And to the end that the force and power of this Remedy may be effectual and prevalent We have given order that all the Conventicles of your Superstition as We have said above I mean the Oratories of all sorts of Hereticks if it be fit to term them Oratories shall without any contradiction be taken away and without any delay delivered to the Catholick Church but that the rest of the places shall be adjudged to the publick and that no Licence shall be left to you of holding Meetings there in future So that from this present day your illegal Congregations shall not dare to meet either in any publick or private place Let it be published CHAP. LXVI That impious and prohibited Books having been found amongst the Hereticks very many of them returned to the Catholick Church IN this manner therefore the Dens of the Heterodox were by the Imperial Order laid open and the wild Beasts themselves that is the Ring-leaders of their impiety were put to flight Now some of those persons who had been deceived by them being put into a fear by the Emperour's Menaces crept into the Church with a mind and meaning that was false and counterfeit and for a time play'd the Hypocrites And because the Law commanded that a search should be made after the Books of those men they who made evill and forbidden Arts their business were apprehended On which account they practised dissimulation and did all things to the end they might purchase themselves safety But others of them betook themselves to a better hope with a purpose of mind that was hearty true and sincere Further the Prelates of the Churches made an accurate inspection into both these sorts of persons and such as they found coming over to the Church under a disguise who were hid under the skins of Sheep them they drove away