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THE
GREEK
ECCLESIASTICAL HISTORIANS
ATRIC
THE FIRST SIX CENTURIES OF
THE CHRISTIAN ERA.
OF
IN SIX VOLUMES.
CONTAINING ·
1. EUSEBIUS'S LIFE OF CONSTANTINE, ORATION, ETC.
II. EUSEBIUS'S ECCLESIASTICAL HISTORY, TO 324 A.D.
III. SOCRATES SCHOLASTICUS'S HISTORY, FROM ABOUT 305 TO 445 A.D.
IV. SOZOMEN'S NARRATIVE, 324 TO ABOUT 440 A.D.
V. THEODORET'S ECCLESIASTICAL HISTORY, FROM 322 TO 428 A.D.
VI. EVAGRIUS'S ECCLESIASTICAL HISTORY, FROM 431 TO 594 A.D.

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ECCLESIASTICAL HISTORY.
A
HISTORY OF THE CHURCH
IN FIVE BOOKS,
FROM A. D. 322. TO THE DEATH OF THEODORE OF
MOPSUESTIA A. D. 427.
BY
THEODORETUS,
ZAINDI
BISHOP OF CYRUS.
A NEW TRANSLATION FROM THE ORIGINAL:
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1

LIFE OF THEODORET,
AND
AN ACCOUNT OF HIS WRITINGS.
THEODORET, the author of the following history, was born
at Antioch, about the year 387. His parents had long been
childless; and it is related that much prayer was offered,
and especially by Macedonius, a hermit, that a son might
be born unto them. Hence, when at length, in answer to
prayer, this child was granted to them, the name Ocоdάρητоs
was conferred upon him, signifying, given by God.
Little is known respecting the childhood and early youth
of Theodoret, except that his mother, who seems herself to
have been a remarkable character, dedicated him to God
from his very cradle. According to some accounts he was
placed in a monastery at the age of seven, where he studied
theology and the sciences under Theodorus of Mopsuestia
and St. John Chrysostom. Certain it is, that much of his
life was devoted to study; for it is evident from his works
that he was a very learned man, conversant with classical
and theological literature, and acquainted with several lan-
guages besides his own, which was the Syriac. He entered
upon the work of the ministry at a very tender age; for he
was but a child when he was appointed to be one of the
public readers of Scripture. His parents, who were persons
of rank and affluence, died when he had scarcely attained to
144174
ક
vi
LIFE OF THEODORET.
manhood, leaving him in possession of a splendid inheritance.
He, however, despised the gifts of fortune, and chose a life
of voluntary poverty. He renounced his land and his honours,
and distributed all that he possessed among the poor, reserv-
ing nothing for himself but his clothes, which were of very
inferior quality. The next years of his life were spent in
retirement in a monastery about thirty leagues from Antioch.
In A.D. 423 he was compelled, almost by force, to relinquish
his solitude, and to enter upon the duties of the episcopal
office. He was ordained by the bishop of Antioch, and sent
to govern the church of Cyrus, in Syria Euphratensis, with
its eight hundred villages. This new field of labour offered
many discouragements, yet the self-denying and zealous spirit
of Theodoret soon changed the whole aspect of affairs.
Although, on his first appointment, the diocese was full of
Arians, Macedonians, Eunomians, and other heretics, yet
in the year 449 not one heretic could be found throughout
the whole region. Nor were his labours confined to his own
diocese; for Pagans and Jews from distant countries con-
stantly resorted to him, and he publicly confuted all the
arguments and objections which they could advance against
Christianity. He attributed his success to prayer, and par-
ticularly to the persevering supplications of James, a hermit.
Theodoret was also active in promoting the temporal
welfare of his flock. He greatly beautified the city of Cyrus,
which was but a small and almost deserted town when he
first fixed his residence in it. He built an aqueduct and a
canal to supply the former deficiency of water. He likewise
repaired the baths, and erected public galleries and two
bridges in this city. His whole public life seems to have
been one of ceaseless exertion; and in one of his works he
LIFE OF THEODORET.
vii
describes himself as engaged in the hurry of a thousand
occupations, both in the city and in the country, both mili-
tary and civil, both ecclesiastical and secular."
The rage of controversy, so characteristic of mediæval
history, interrupted the useful and dignified tenor of his
existence. About A. D. 430, he became involved in a dispute
concerning the heresy of Nestorius, whose cause he espoused.
The distinguishing tenet of Nestorius was, his refusal to give
to the Virgin Mary the title of cоTÓKOS, or Mother of God.
That Theodoret should have sided with this heresiarch can
only be accounted for upon the supposition that he did not
perceive, that, unlike most of the disputes of the period, this
heresy was not a mere quibble about words, but involved a
doctrine of no less importance than the divinity of the Son
of God. Theodoret uniformly and strenuously adhered to
this doctrine, although he rejected this particular terin,
OCOTÓKOS. Most probably his conduct in rejecting the term,
while he maintained the thing signified, was mainly, if not
wholly, attributable to the friendship which had long subsisted
between him and Nestorius, and to the personal pique which
had arisen between him and St. Cyril, the principal opponent
of the heresy.
In A.D. 431, the council of Ephesus was convened by the
emperor Theodosius, for the purpose of allaying the dissen-
sions which the Nestorian heresy had excited in the church.
At this council Nestorius was excommunicated, and his heresy
condemned. Several of his most zealous partizans, and
among them was Theodoret, were deposed from their eccle-
siastical offices. The disputes, however, still continued with
unabated acrimony; and it was not till A. D. 435 that Theo-
doret was induced, by the entreaties of certain holy brethren,
viii
LIFE OF THEODORET.
to become reconciled with the hostile party: he then renounced
the defence of Nestorius, and was accordingly reinstated in
his bishopric.
The remainder of his life was not spent in tranquillity.
He soon became involved in a fresh controversy with
Dioscorus, the successor of St. Cyril in the see of Alexandria.
Theodoret was accused of maligning the memory of St. Cyril.
Another cause of the dispute was, that Theodoret vehemently
opposed the Eutychian heresy, which Dioscorus as firmly
upheld. The heresy of Eutychus was directly opposite to
that of Nestorius; for while the latter denied that the divine
nature was truly united to the human nature in Christ in one
person, the former denied that the two natures in Christ
remained distinct. In this controversy Theodoret suffered a
second defeat. Dioscorus raised up enemies against him in
Constantinople, who accused him of propagating heresy in the
church, and of teaching that there are two Sons. Theodosius
the younger received these calumnies without examination:
he signed the deposition of Theodoret, and forbad his
quitting Cyrus. This mandate was pronounced about the
year 447. Theodoret was then at Antioch: he quitted the
city without saying farewell to any one, and, according to this
sentence, retired to Cyrus, where he remained till 450,
wholly occupied in literary labours, and in writing letters in
self-justification. One of these letters was addressed to
Dioscorus, but no regard was paid to it: on the contrary,
Theodoret was publicly anathematised in Alexandria, and
fresh complaints against him were laid before the emperor.
Soon after, another council was held at Ephesus, at which
Dioscorus presided, and here Theodoret was excommunicated.
Theodoret appealed to St. Leo, the bishop of Rome, in a
LIFE OF THEODORET.
ix
:
long letter, in which he recounted the services which he had
rendered to the church, referred to his writings as containing
proofs of his orthodoxy, and complained of the injustice of the
council in condemning him unheard and during his absence.
In 450 he obtained permission from Theodosius to quit Cyrus,
and to retire to a monastery. Theodosius died the same
year (450), and was succeeded by Marcian, who had married
his sister Pulcheria. Marcian recalled Theodoret; and, at
the instance of St. Leo, convened the council of Chalcedon.
Here the enemies of Theodoret raised loud clamours against
him, recommenced their accusations, and insisted upon his
pronouncing anathema against Nestorius. Theodoret desired
rather to explain his own doctrines than to anathematise his
friend at length, overpowered by the numbers of his enemies,
he exclaimed, "Anathema to Nestorius, and to all who do.
not confess that the Virgin Mary is the Mother of God."
Upon this compliance with the demands of the council, he
was formally re-instated in his episcopal dignity. The few
remaining years of his life seem to have been passed in retire-
He is thought to have died about A.D. 458, probably
in the seventieth or eightieth year of his age. Even after his
death his enemies renewed their attacks, and again called his
orthodoxy into question. His works were condemned as
heretical at the fifth general council: but, according to the
almost unanimous decision of posterity, this sentence was
unjust; for from his earliest youth he had been diligently
instructed in the doctrines of the Nicene confession of faith;
and throughout his life he invariably adhered to the principles
of the homoousians, or those who maintained the consubstan-
tiality of the three divine Persons of the Trinity. The
condemnation of the council referred to those points wherein
ment.
X
LIFE OF THEODORET.
$
he was blameless, while the real errors of his doctrines escaped
undetected. The defectiveness of his views, especially with
respect to justification, adoption, and regeneration, may,
however, be easily detected by all who feel inclined to peruse
his voluminous writings, and at the same time to search the
Scriptures as to whether these things be so.
The most considerable of the works of Theodoret is a
"Commentary on the Bible." The first part of this Com-
mentary is arranged in the form of question and answer, and
those passages only are proposed for elucidation which were
considered difficult of interpretation by the author. The
literal and most obvious sense of Scripture is generally
adhered to throughout this work; yet some very singular
opinions are occasionally advanced. For instance, the Spirit
of God, which is stated to have moved upon the face of the
waters (Gen. i.), is here represented as signifying only the
air; and a supposition, equally untenable, is introduced of
there being two heavens, namely, the heavens properly so
called, and the firmament, "which," says Theodoret," God
made of the fluid substance of the water after he had con-
densed it and rendered it solid." A most charitable con-
struction is put on the conduct of some of the persons
mentioned in Scripture. Thus our author adduces the
intemperance of Noah as a proof of the previous sobriety
of his life, and asserts that he was ignorant of the inebriating
property of wine. He acquits Jacob of falsehood and deceit
in passing himself off for his elder brother, on the ground that,
having purchased the right of primogeniture, he was, in truth,
the first-born son. In the same spirit, he says that Rachel
was merely actuated by her anxiety to deter her father from
idolatry, when she purloined his idols.
LIFE OF THEODORET.
xi
Although Theodoret has been generally accused of being
too bold in his metaphors, some of his illustrations seem
particularly happy. For instance, in the answer to the
twelfth question on Exodus, "What am I to understand
by God's having hardened Pharaoh's heart?" Theodoret,
after giving some explanation of the subject, illustrates it
in the following manner: "The sun is said to melt wax and
to harden mud, although it possesses only the property of
giving heat; so the patience and goodness of God produce
two contrary effects in different individuals, being useful to
the one and rendering the other more guilty; hence it is
said, that some are thus converted and others hardened."
Select passages in each successive book, from Genesis to
the Psalms, are expounded by means of question and answer
in the mode above-mentioned: but, in the commentaries on
the Psalms and the succeeding books, Theodoret has adopted
a form of exposition analogous to the method pursued by
Henry, Scott, and other well-known modern commentators.
We possess his commentaries on every book in the Old
Testament, except that on Isaiah, of which only some
fragments have been preserved. In the elucidation of the
New Testament he seems to have omitted the gospels, the
Acts, the catholic Epistles, and Revelation, confining himself
solely to the epistles of St. Paul. The whole work is valuable
as affording a clear view of the mode in which Scripture was
usually handled by the theologians of the fifth century, and of
the interpretation most commonly attached by them to con-
troverted passages.
The other writings of Theodoret, in the editions of his
works, are usually arranged in nearly the following order:
1. "Ecclesiastical History, in five books." It was written
xii
LIFE OF THEODORET.
before the death of Theodosius the younger; for, in book v.,
chapter 36, Theodoret speaks of him as then reigning. Theo-
dosius died July 29th, 450, and the history was probably
completed the same year. It comprises a period of 105
years, namely, from A.D. 324, when Constantine the Great,
having become master of the East, began to oppose the
Arian heresy, which had then but recently arisen, to A. D. 429,
or, according to some authors, A. D. 428; so that part of this
history may be called the narrative of Theodoret's own times.
It was intended to be supplementary to the ecclesiastical
history of Socrates and Sozomen, both of which were written
about the year 450. The author also designed it as a con-
tinuation of the ecclesiastical history of Eusebius; for he takes
up the chain of events from the very point at which Eusebius
broke off. Many important events, which are omitted by
Socrates and Sozomen, and which would not otherwise have
been transmitted to posterity, are recorded by Theodoret; he
has preserved many particulars relative to the life of Atha-
nasius, and of the Eastern bishops, and particularly those
concerning Melitius, Flavian, and Eusebius of Samosata;
and he thus throws light on various circumstances, which, but
for him, would have created much doubt and obscurity in our
knowledge of the history of this period. It is also by means.
of this history that we now possess some of the most important
documents of the fourth century, such as synodical epistles,
aud the original letters of Arius, of emperors, and of other
celebrated persons. The crying evil in the history of Theo-
doret is, the total omission of all chronology, and even of
chronological order. Among the anachronisms and errors
contained in it, may be specified the following:-Theodoret
makes Eusebius of Nicomedia the successor of Alexander,
LIFE OF THEODORET.
xiii
bishop of Constantinople, whereas Eusebius succeeded Paul
(book i. chap. 16). He places the election of St. Ambrose at
the commencement of the reign of Valentinian, although it
took place ten years after the accession of that emperor (book
iv. chap. 5). He places the sedition of Antioch after the
massacre of Thessalonica; but the sedition occurred A. D. 388,
and the massacre not till A. D. 390 (book iv. chap. 5). He
also confounds the siege of Nisibis by the Persians in the
year 350, with another siege which took place A. D. 359.
These errors, however, do not affect the intrinsic value of the
work. This history is, according to the learned Photius,
superior to those of Socrates and Sozomen, being written in
a style more consonant with the subject, and containing little
that is superfluous.
2. The history entitled "Philotheus" is a record of the
lives of about thirty anchorites, with some of whom Theodoret
was personally acquainted. It chiefly consists in an account
of the almost incredible austerities which they practised, and
of the miracles which they wrought; for our author, like all
the theologians of the period, was a firm believer in miracles.
Several cases, even of women, are adduced, who sequestered
themselves from the world, and lived in a state of perpetual
bodily mortification. He instances in particular an interview
he had with two women who lived in the most rigid solitude
within a narrow cell, but who, out of respect for his sacerdotal
office, permitted him to enter: he found them loaded with
chains, which the strongest men could scarcely have borne ;
and one of them was literally bowed down upon the ground
beneath the weight, and unable to move: their existence was
passed in this state. The most remarkable memoir in this
work is that of St. Simeon Stylites, originally a peasant of
xiv
LIFE OF THEODORET.
Cilicia, who fixed his abode on the top of a pillar upwards of
thirty-six cubits in height. The life, however, which he led
upon this exalted pinnacle, was by no means an idle one,
for he delivered public exhortations twice a day, and, according
to report, performed the most extraordinary miracles, so that
those who were diseased went to him, and were healed. He
adjudged differences, and performed all the functions of a
judge. He had much influence in the transactions of public
affairs, and frequently wrote to the emperor, and to persons
in authority. It was by him also that the affairs of the church
were regulated, that the future success of any enterprise was
determined, and that the arguments of Pagans, Jews, and
heretics were confuted. The style in which this history is
written may almost be called bombastical; and the author,
by way of giving dignity to his subject, frequently compares
his heroes to the patriarchs and prophets of old. Yet this
history cannot but be pronounced useful; for the deluded
men of whom it treats occupy a very prominent place in the
records of those periods in which they lived. They held the
highest place in the esteem and veneration of the public, and
were not unfrequently called from their solitary and com-
fortless cells to the head of the largest and most important
dioceses.
3. "Eranistes or Polymorphus," a work which derives its
name from its being designed to combat error under the
many forms or shapes imparted to it by different heresies.
Two persons are introduced as conversing on the subject:
the one proposes questions and starts objections, the other
defends the true faith. The doctrines mainly advocated in
these dialogues, may be briefly stated as follows:-Jesus Christ
is both man and God. The human and the Divine nature
LIFE OF THEODORET.
XV
•
are united in one person, yet these two natures subsist without
mixture or confusion. At the end of the dialogues is a sy-
nopsis of the arguments previously advanced, arranged in the
scholastic form; the dialogues themselves are written in an
easy and familiar strain, and are intended for general
readers. The style of the whole work is clear and logical.
The objections of the opponent are well and fairly propounded,
and the arguments brought against them, though not always
very convincing, may yet be said, on the whole, to give indi-
cations of strong reasoning powers.
4. Another work on heresies. This treatise gives a detailed
account of the errors held by various heresiarchs and sects.
Four volumes, one devoted to these descriptions, arranged
not chronologically, but, as it were, in classes according to the
subject. In the fourth volume there are some very severe
strictures against Nestorius; but their authenticity is doubted.
Theodoret drew his materials for the compilation of this
history from the most esteemed writers; and he cites St.
Justin, St. Irenæus, St. Clemens of Alexandria, Origen,
Eusebius of Palestine, and several others as his authorities.
A fifth volume is annexed, containing a clear and eloquent
statement of the doctrines of the church as opposed to those
of heretics.
5. "A Series of Ten Discourses on Providence," which have
been pronounced the finest productions on the subject that
have been handed down from antiquity. The first of these
discourses treats on natural theology, constantly referring the
sceptic to the works of God, to the sun, moon, and stars, which
he has made. It seems probable that these were sermons
prepared by Theodoret for the benefit of some particular con-
gregation; but the power of analogical reasoning which they
xvi
LIFE OF THEODORET.
exhibit, as well as the brilliant eloquence of the style, render
them permanently valuable.
6. "Twelve Discourses on the Cure of Pagan Errors," a
work in which the classical erudition of Theodoret is more
fully displayed than in any other. He here quotes upwards
of a hundred writers. The style is very elaborate; the author
evidently endeavoured to imitate that of Plato. These dis-
courses were suggested by the public disputations which he
frequently held with heretics of different denominations.
7. "Discourse on Charity." This is considered to have
been intended as the conclusion of the work entitled "Phi-
lotheus," which has been already mentioned. It extols the
love and charity exhibited by those who suffered for the faith.
8. "Sermon upon St. John."
9. "Confutation of St. Cyril's Twelve Chapters. It
must be observed, that Theodoret does not here combat any
of the doctrines received as orthodox, but that he merely
attacks the mode in which these doctrines are enunciated by
St. Cyril.
""
10. Fragments of a book against St. Cyril.
11. "The Letters of Theodoret." These were very nu-
merous; they are generally arranged in the following order :-
1. "Letter to Sporatius," which, however, is rather a
fragment of the treatise on heresies.
2. "Letter to John, bishop of Germanica."
3. "Some Letters written during the Time of the Council
of Ephesus."
4. "Some Letters written in the Time of negotiating the
Peace."
5. "Letters written after the Peace."
All these letters are divisible into two classes; those which
LIFE OF THEODORET.
xvii
relate to his disputes with the bishops of Egypt, and which
are all more or less imbued with the acrimony of party spirit;
and, secondly, the friendly and familiar letters which, though
likewise very frequently of a polemical nature, relate chiefly
to his own private affairs. These letters give an insight into
the character and motives of Theodoret. They serve to
prove the blamelessness of his course of life, and the piety,
charity, and true humility of his spirit. He seems to have
excelled particularly in the epistolary style of writing; and his
letters have been described as being just what letters ought to
be, "short, plain, neat, courteous, elegant, full of matter,
wit, and holiness."
The first collection of Theodoret's writings was printed at
Cologne in 1573. An excellent edition of his works was pub-
lished as early as 1642 at Paris, by Sirmond, in four volumes,
folio, to which Garnier, in 1684, added a fifth volume, con-
taining the letters and discourses of Theodoret, with long
dissertations by the editor. An edition from this recension
was published at Halle, A. D. 1769-74, by Nonselt, and this is
the most recent edition which we possess of Theodoret's
entire works.
Although it is evident, even from the above enumeration,
that Theodoret was a voluminous writer, yet all his works
have not been mentioned, many of them having been lost.
The following is a list of those which are no longer extant :-
Commentary on Isaiah.
Five Books against St. Cyril.
Treatise upon the Incarnation.
Several Treatises against the Arians, Apollinarists, Mar-
cionists, and Jews.
An Answer to the Questions of the Persian Magi.
b
xviii
LIFE OF THEODORET.
A Mystical Book.
Apology for Diodorus, bishop of Tarsus, and for Theodorus,
bishop of Mopsuestia.
The following works are attributed to Theodoret, though
not upon the best authority :
Preface upon the Psalms.
Fragments of a Commentary upon the Psalms.
Five Sermons in Praise of St. Chrysostom.
CHAPTER I.
II.
III.
IV
Chap.
Chap.
Chap.
Chap.
Chap.
Chap.
Chap. VII.
Chap. VIII.
Chap.
Chap.
Chap.
Chap.
Chap.
V.
VI.
ander, bishop of Constantinople
Letter from Arius to Eusebius, bishop of Nicomedia
Letter from Eusebius, bishop of Nicomedia, to Paulinus,
bishop of Tyre
General Council of Nice
Refutation of Arianism, extracted from the writings of
Eustathius and Athanasius
IX. Synodical Letter concerning Melitius, the Egyptian, from
whom the sectarians called Melitians have derived their
name, which they retain to this day
Letter from the emperor Constantine to the bishops who
were not present at the council, giving an account of
what was there decreed
XI. Liberality of Constantine towards the church.-Account
of his other virtues
X.
XII.
THE TABLE OF CONTENTS.
THE HISTORY.—BOOK I. Pages 1-89.
Design of the work
Origin of the Arian heresy
List of the principal bishops
Letter from Alexander, bishop of Alexandria, to Alex-
XIV.
-
-
-
Letter of Eusebius, bishop of Cæsarea, concerning the
Nicene confession of faith
XIII. Refutation of the tenets which are now held by the Arians,
extracted from the writings of Eusebius, bishop of
Cæsarea
Account given of the death of Arius, in a letter written
by Athanasius
Letter from the emperor Constantine respecting the re-
building of the churches
Another letter from the emperor, directing copies to be
made of the holy Scriptures
-
-
PAGE
•
1
2
5
6
23
25
28
32
37
41
45
47
Chap. XV.
Chap. XVI.
Chap. XVII.
Letter from the emperor to Macarius, bishop of Jeru-
salem, respecting the rebuilding of the holy church
Chap. XVIII. Helena the mother of the emperor Constantine, and the
zeal she evinced in the rebuilding of the holy church 62
Chap. XIX. Unlawful translation of Eusebius, bishop of Nicomedia
64
53
55
58
59
60
XX
CONTENTS.
Chapter XX.
Chap. XXI.
Chap. XXII.
Chap. XXIII.
Chap. XXIV.
Chap. XXV.
XXV.
Chap. XXVI.
Chap. XXVII.
Chap. XXVIII.
Chap. XXIX.
Chap. XXX.
Chap. XXXI.
CHAPTER I.
II.
Chap.
Chap.
Chap.
Chap.
Letter of the emperor Constantine against Eusebius and
Theogonius, addressed to the inhabitants of Nicomedia
Artful schemes of Eusebius and his partisans against the
holy Eustathius, bishop of Antioch
Ordination of heretical bishops in Antioch, after the exile
of Eustathius
Another plot against St. Athanasius
Letter addressed by Constantine to the council of Tyre
Council of Tyre
Consecration of the church at Jerusalem.—Exile of St.
Athanasius
Chap. XXXII. Will of the emperor Constantine of blessed memory
Chap.XXXIII. Defence of Constantine
Chap. XXXIV.
Death of Constantine
IV.
Conversion of the Indians
Conversion of the Iberians
X.
XI.
Letter from the emperor Constantine to Sapor, king of
Persia, concerning the Christians
Malicious plot formed against St. Athanasius
Letter from the emperor Constantine to the inhabitants
of Alexandria
A
Chap.
V.
Chap.
Chap. VI.
Chap. VII. Council of Sardica
Chap.
Chap. IX.
·
THE HISTORY.-BOOK II. Pages 90-169.
Return of St. Athanasius
Letter from the emperor Constantine, the son of Con-
stantine, to the inhabitants of Alexandria
III. Declension of the emperor Constantius from the orthodox
faith
Second exile of St. Athanasius.-Ordination and death of
A
W
-
Gregory
Paul, bishop of Constantinople
Heresy of Macedonius
VIII. Letter of the council of Sardica
-
-
Plots set on foot at Antioch against the bishops Euphrates
and Vincent
Deposition of Stephen
Letter from Constantius to Athanasius -
Second return of St. Athanasius from exile
-
*
J
-
-
Chap.
XII.
Chap.
XIII. Third exile of St. Athanasius
XV.
Chap. XIV. Acts of violence committed by George in Alexandria
Chap.
Council of Milan
Chap. XVI. Dialogue between Liberius, bishop of Rome, and the
emperor Constantius
S
PAGE
65
68
70
71
73
75
79
80
80
82
84
86
87
88
89
90
90
91
93
95
96
96
97
112
115
115
116
117
119
122
125
CONTENTS.
xxi
Chapter XVII.
Chap. XVIII.
Chap. XIX.
Chap. XX.
Chap. XXI.
Chap. XXII.
Chap. XXV.
Chap. XXVI.
Chap. XXVII.
Chap. XXVIII.
Chap. XXIX.
Chap. XXX.
CHAPTER I.
Chap. II.
Chap. III.
Chap. IV.
Chap. V.
Chap. VI.
drawn up by this council.
Letter addressed by Damasis, bishop of Rome, and other
bishops of the West, to the bishops of Illyria, concern-
ing the council of Rimini
Chap. XXIII. Letter from Athanasius, bishop of Alexandria, respecting
the same council
Chap.
Chap.
Chap.
IX.
Chap.
X.
Chap.
XI.
Chap. XII.
Chap. XIII.
Exile and return of the holy Liberius
Council of Rimini
Letter from this council to the emperor Constantius
Another letter from the council to Constantius
Council of Nice, in Thrace.-The formulary of faith
VII.
VIII.
Chap.
•
Chap. XXIV. Artifice of Leontius, bishop of Antioch. -Boldness of
Flavian and of Diodorus
J
•
-
y
-
-
P
Synodical letter against Aëtius
Disputes between the Arians and the Eunomians
Siege of Nisibis.-Apostolical deportment of James,
bishop of the city
Chap. XXXI. Council of Antioch.-Account of what befell the holy
Melitius
Chap. XXXII. Eusebius, bishop of Samosata
Return of the bishops from exile
Ordination of Paulinus
•
Opposition of Basil and Eustathius against Eudoxius
Council of Nice.-Subsequently removed to Seleucia, in
Isauria
-
Account of what occurred among the orthodox bishops in
Constantinople
XIV. Conversion of the son of a priest
-
-
-
THE HISTORY.—BOOK III. Pages 171-205.
Succession of Julian to the empire
Religious education and subsequent apostasy of Julian
The secret impiety of Julian becomes at length openly
manifested
We
•
Julian is led, not by philanthropy, but by envy, to spare
the lives of some Christians
·
Opposition raised against the Christians by the Pagans
Laws enacted against the Christians by Julian
Exile and flight of St. Athanasius
Removal of the remains of Babylus
Theodore the Confessor
Profanation of the church and of the sacred vessels
Wrath of God manifested against Julian, the uncle of the
emperor, and other impious individuals
-
PAGE
130
132
133
137
138
140
143
146
149
150
152
158
160
163
166
169
171
171
172
174
175
176
177
180
181
182
183
185
186
187
xxii
CONTENTS.
Chapter XV.
Chap.
XVI.
Chap. XVII.
Chap. XVIII.
Chap.
Chap.
XIX.
XX.
Chap. XXI.
Chap. XXII.
Chap. XXIII.
Chap. XXIV.
Chap. XXV.
Chap. XXVI.
Chap. XXVII.
Chap. XXVIII.
CHAPTER
Chap.
Chap.
Chap.
Chap.
I.
II.
III.
Chap. IV.
Chap.
V.
Chap.
VI.
Chap.
IX.
Chap.
X.
Chap. XI.
Chap.
XII.
Martyrdom of Juventius and Maximin
Banishment of Valentinian, who afterwards succeeded to
the throne
Intrepidity of other Confessors of the faith
Martyrdom of Artemius
་
Temple
Enterprise of Julian against Persia
Boldness and fidelity of a citizen of Berœa
Prediction of a schoolmaster
-
Boldness and fidelity of Publia the deaconess
Prodigies which occurred to the Jews from rebuilding the
Human skulls found in the palace at Antioch
Public rejoicings in Antioch
Prediction of Julian, a hermit
Murder of the emperor Julian in Persia
The magical arts employed by Julian discovered, after his
death, at Carras
THE HISTORY.-BOOK IV. Pages 207-272.
Piety of the emperor Jovian
Return of St. Athanasius from exile
Ja
·
Synodical letter concerning faith addressed to the em-
peror Jovian by St. Athanasius
Revenues restored to the churches
Death of Jovian
-
Chap.
XIII. Exile of bishops of eminent virtue
Chap.
XIV. Eusebius, bishop of Samosata
Chap. XV.
Chap. XVI.
Valentinian succeeds to the throne.-Association of his
brother in the empire
Ordination of Ambrose
VII.
VIII. Letter from the emperors Valentinian and Valens to the
bishops of Asia, stating that the Father and the Son
are con-substantial
Letter from the council of Illyria concerning the faith
Heresy of the Audians
Heresy of the Messalians
Account of the manner in which Valens was seduced
into heresy
A
-
Chap. XVII.
Persecution at Edessa
Chap. XVIII. Exile of Eulogius and Protogenes, bishops of Edessa
-
Pious zeal of the inhabitants of Samosata
Exile of the holy Barses, bishop of Edessa, and of other
ecclesiastics
-
PAGE
189
191
193
194
195
196
198
199
201
201
202
204
205
205
207
208
209
213
213
214
215
218
221
224
225
228
229
230
231
234
235
23.6
CONTENTS.
xxiii
Chapter XIX.
Chap. XX.
Chap. XXI.
Chap. XXII.
Chap. XXIII.
Chap. XXIV.
Chap. XXV.
Chap. XXVI.
Chap. XXVII.
Chap. XXVIII.
Chap. XXIX.
Chap. XXX.
CHAPTER J.
Chap. II.
Chap. III.
Chap.
Chap.
Chap.
IV.
V.
VI.
VII.
Chap.
Chap. VIII.
Chap. IX.
Chap. X.
St. Basil, bishop of Cæsarea, persecuted by the prefects
Valens and Modestus
Death of St. Athanasius, and ordination of Peter
Expulsion of Peter.- Lucius, an Arian, placed in his
bishopric
Extract from a letter written by Peter, bishop of Alex-
andria, concerning the crimes committed by Lucius in
Alexandria
A monk named Moses ordained at the request of Mabia,
queen of the Saracens
at this period
Chap. XXXI. Valens writes to Valentinian, concerning the war.-
Faithful reply of Valentinian
Chap. XXXII. Piety of Terentius
Chap. XXXIII.
Chap. XXXIV. Prediction of Isaac, a hermit
Boldness of Vetranion
Chap. XXXV.
Chap. XXXVI.
Expedition of Valens against the Goths
The Goths imbibe the errors of Arianism
Ch. XXXVII.
Crimes perpetrated in Constantinople
Flavian and Diodorus watch over the orthodox church in
Antioch
The monk Aphraates
Concerning the great Anthony and Julian
Other celebrated hermits of this period
-
Didymus of Alexandria, and Ephraim of Syria
Celebrated bishops of Pontus and of Asia, who flourished
Intrepidity of Trajan, a military chief
G
1
THE HISTORY.-BOOK V. Pages 274-348.
1
-
-
I
gala
Į
-
Piety of the emperor Gratian
Return of the bishops from exile
Contentions of Paulinus.-New doctrines introduced by
Apollinarius.--Wisdom and piety of Melitius
Eusebius, bishop of Samosata
I
Victory obtained by Theodosius against the enemies of
the empire
Vision of Theodosius.-He receives the government of
part of the empire
The bishops of the Arians
Council of Constantinople
Letter of the council of Constantinople
Letter of Damasis, bishop of Rome, against Apollinarius
and Timothy
PAGE
240
243
244
247
258
260
261
262
264
265
266
268
269
269
270
271
271
272
272
274
274
275
278
281
282
283
284
287
293
xxiv
CONTENTS.
Chapter
XI.
Chap. XII.
Chap. XIII.
XIV.
Chap.
Chap. XV.
XXII.
Chap. XVI.
XVII.
Chap.
Chap. XVIII.
Chap. XIX.
Chap. XX.
Chap. XXI.
Fidelity of the bishop Ambrose.-Piety of the emperor
Piety of the empress Flacilla
Sedition excited in Antioch
Chap.
Demolition of the idolatrous temples throughout the
world
Destruction of the statues of idols by Theophilus, bishop
of Alexandria
Chap. XXIII. Flavian, bishop of Antioch.-Dispute concerning Pau-
linus between the bishops of the West and of the East
Chap. XXIV. Usurpation of Eugenius.-Theodosius by faith obtains a
complete victory over him
Death of Theodosius
Chap. XXVIII.
Chap. XXIX.
Chap. XXX.
Chap. XXXI.
PAGE
295
Letter written by Damasis, against various heresies
Death of the emperor Gratian, and usurpation of Maximus 299
Artful scheme of Justina, the wife of Valentinian, against
Ambrose
Menaces of Maximus.-Retreat of Valentinian the younger
Opinions expressed by Theodosius, concerning the usurp-
ation of Maximus
Ch. XXXVII.
Ch. XXXVIII.
Chap. XXXIX.
Chap. XL.
Politic measures of Amphilochius
Massacre at Thessalonica
Chap.
XXV.
Chap. XXVI. The emperor Honorius and the monk Telemachus
Piety of the emperor Arcadius.-Ordination of John
Chap. XXVII.
Chrysostom
-
-
Boldness and fidelity of John
Idolatrous temples demolished by John in Phoenicia
The church of the Goths
Conversion of the Scythians through the instrumentality
of John.-His zeal against the errors of Marcion
Chap. XXXII. Request of Gaïnas.-John Chrysostom refuses to accede
to it
Chap. XXXIII. John goes on an embassy to Gaïnas
Chap. XXXIV.
Chap. XXXV.
Chap. XXXVI.
Persecution against John Chrysostom
Theophilus, bishop of Alexandria
Repentance of those who had persecuted John Chrysos-
tom.-Removal of his remains
Faith of Theodosius the younger, and of his sisters.
Theodotus, bishop of Antioch
Christians persecuted and martyred in Persia
Death of Theodore, bishop of Mopsuestia
299
301
301
302
304
305
310
311
314
318
319
322
326
326
327
328
329
329
330
331
333
334
337
338
339
342
342
348
THE
ECCLESIASTICAL HISTORY
OF
THEODORET.
BOOK I. CHAPTER I.
DESIGN OF THIS WORK.
WHEN painters depict on tablets and on walls the
events of ancient history, their delineations delight
the eye, and preserve the remembrance of the past.
But historians substitute books for canvass, flowery
eloquence for brilliant colours, and thus render the
recollection of past events much more vivid and per-
manent. Besides, as the most skilful productions of
painting are liable to be destroyed by time, I have
undertaken to record in writing events hitherto
omitted in ecclesiastical history, lest so many illus-
trious actions and incidents so deserving of fame,
should be suffered to sink into oblivion. In addition
to all this, I have been very frequently urged by my
friends to undertake this work. But when I com-
pared my own powers with the magnitude of the
undertaking, I shrank from attempting it. Trusting,
however, in the bounty of the Giver of all good, I feel
emboldened to enter upon a task beyond my own
strength.
200
Eusebius of Palestine has written a history of the
church from the time of the holy apostles to that
1
2
ECCLESIASTICAL HISTORY.
[BOOK I.
of Constantine, the prince beloved of God. I shall
commence my history from the period at which his
terminates.
CHAPTER II.
ORIGIN OF THE ARIAN HERESY.
AFTER the death of the wicked tyrants, Maxentius,
Maximin, and Licinius, the storm abated which
their atrocity had, like a furious whirlwind, excited
against the church: the hostile winds were hushed,
and tranquillity ensued. This was effected by Con-
stantine, a prince deserving of the highest praise,
who, like the divine apostle, was not called by man or
through man, but by God. He enacted laws pro-
hibiting sacrifices to idols, and commanding churches
to be erected. He appointed believers to be the
governors of the provinces, ordered that honour
should be shown to the priests, and threatened with
death those who dared to insult them. The churches
which had been destroyed were rebuilt, and others
still more spacious and magnificent than the former
ones were erected. Hence the concerns of the church
were smiling and prosperous, while those of her oppo-
nents were involved in disgrace and ruin. The
temples of the idols were closed; but frequent as-
semblies were held, and festivals celebrated in the
churches. But the devil, the enemy of mankind,
although conscious that the church was upheld by
the Creator and Ruler of the world, could not see
her in the enjoyment of so much prosperity without
CHAP. II.]
ARIAN HERESY.-A. D. 324.
3
devising plans for her destruction. When he perceived
that his former artifices had been detected, that the
error of idolatry was recognised, and that the greater
number of men worshipped the Creator, instead of
adoring, as heretofore, the creature, he did not dare
to declare open war against our God and Saviour;
but having found some who, though bearing the name
of Christians, were yet slaves to ambition and vain-
glory, he thought them fit instruments for the exe-
cution of his designs. He, accordingly, used them as
the means of drawing others back into error, not
indeed by the former artifice of setting up the worship
of the creature, but by attempting to bring down the
Creator to a level with the creature. I shall now
proceed to relate where and by what means he sowed
these tares.
Alexandria is a large and populous city, and is
considered the metropolis not only of Egypt, but also
of the adjacent countries, Thebes and Lybia. After
Peter, the illustrious champion of the faith, had,
during the sway of wicked tyrants, obtained the
crown of martyrdom, the church in Alexandria was
ruled for a short time by Achillas. He was succeeded
by Alexander, [A. D. 312,] who was the foremost in
defending the doctrines of the gospel. Arius, whose
name was then enrolled among the presbytery, and
who was entrusted with the exposition of the holy
scriptures, fell a prey to uncontrollable jealousy, when
he saw that all the power of the priesthood was com-
mitted to Alexander. Under the influence of this
passion, he sought opportunities for dispute and con-
tention; and, although he perceived that Alexander's
4
[BOOK I.
ECCLESIASTICAL HISTORY.
conduct was far above the reach of detraction, he
could not subdue the envy by which he was tor-
mented. The enemy of truth made use of him to
plunge the church into trouble, by exciting him to
oppose the apostolical doctrines held by Alexander,
who, receiving the testimony of the holy scriptures,
taught that the Son is equal with the Father,
and of the same substance with God who begat him.
Arius inveighed in direct terms against this truth,
and affirmed that the Son of God is merely a creature
or created being, and that there was a time when He
had no existence: the other opinions which he ad-
vanced may be learned from his own writings. He
taught these false doctrines not only in the church,
but also in general meetings and assemblies; and he
even went from house to house, endeavouring to draw
men over to his sentiments. Alexander, who was
strongly attached to the doctrines of the apostles,
at first endeavoured by arguments and remonstrances
to convince him of his error; but when he found that
he had had the madness to make a public declaration
of his impiety, he ejected him from the order of the
presbytery, according to the precept of the word of
God, "If thy right eye offend thee, pluck it out, and
cast it from thee."
CHAP. III.] PRINCIPAL BISHOPS.-A.D. 299–324. 5
CHAPTER III.
LIST OF THE PRINCIPAL BISHOPS.
THE church of Rome was at this period ruled by
Silvester. His predecessor in the administration was
Miltiades,* the successor of that Marcellinus who had
so nobly distinguished himself during the persecution.
After the death of the tyrant, when peace began to
be restored to the churches, Vitalis assumed the chief
authority in Antioch, and restored what had been
destroyed during the reign of the tyrants. He was
succeeded by Philogonius, who completed all that had
been omitted in the work of restoration: he had,
during the time of Licinius, signalised himself by his
zeal for religion. After the administration of Hermon,
the government of the church in Jerusalem was com-
mitted to Macarius, a man whose name was noble, and
whose mind was adorned by every virtue. At this
period, Alexander, who had become illustrious by his
apostolical gifts, governed the church of Constantinople.
It was at this time that Alexander, bishop of Alexan-
dria, perceiving that the ruling passion of Arius was
the love of power, and that many were deluded by the
blasphemous doctrines propagated by him at private
meetings, communicated an account of his heresy by
letter to the rulers of the principal churches. That
the truth of my statement may not be suspected, I
shall now transcribe the letter which he wrote to
Alexander, bishop of Constantinople, as it contains a
clear account of all the facts I have mentioned. I
* Riddle calls him Melchiades.
6
[BOOK I.
ECCLESIASTICAL HISTORY.
shall subjoin the letter of Arius, and also some other
letters which are necessary to the completion of this
history, and which are corroborative, as well as ex-
planatory of what has been already written. The
following letter was written by Alexander of
Alexandria, to the bishop of the same name as
himself.
CHAPTER IV.
THE EPISTLE OF ALEXANDER, BISHOP OF ALEXANDRIA,
TO ALEXANDER, BISHOP OF CONSTANTINOPLE.
"ALEXANDER sendeth greeting in the Lord to
Alexander, the honoured and beloved brother.
Impelled by avarice and ambition, some evil-
minded individuals have formed designs to obtain the
highest ecclesiastical preferments. Under various
pretexts, they trample upon the religion of the
church; and, being instigated by Satanic agency,
they abandon all circumspection, and throw off the
fear of God's judgments. Having been made to
suffer by them in my own diocese, I write to arouse
your caution, that you may be on your guard against
them, lest they or any of their party should presume
to enter your diocese. They are skilful in deception,
and circulate false and specious letters, calculated to
delude the simple and unwary.
"Arius and Achillas have lately formed a con-
spiracy, and have acted even more culpably than
Colluthus, whom they rivalled in ambition. He
reprehended their conduct; for he certainly had some
pretext to plead in extenuation of his own guilt.
66
T
CHAP. IV.] LETTER FROM ALEXANDRIA.—A.D. 324. 7
When they perceived the gain resulting from the sale
of ordinances, they felt unable to remain in subjection
to the church; they accordingly constructed caverns,
like those of robbers, in which they constantly as-
semble, and day and night they there invent calum-
nies against the Saviour, and against us. They revile
the religious doctrines of the apostles, and having,
like the Jews, conspired against Christ, they deny his
divinity, and declare him to be on a level with other
men. They collect all those passages which allude to
the incarnation of our Saviour, and to his having
humbled himself for our salvation; and bring them
forward as corroborative of their own impious as-
sertion, while they evade all those which declare his
divinity, and the glory which he possesses with the
Father. They maintain the ungodly hypothesis enter-
tained by the Greeks and the Jews concerning Jesus
Christ; and, at the same time, endeavour by every art
to ingratiate themselves with those people.
"All those suppositions connected with our religion
which have been advanced to excite derision, they
represent as true. They daily excite persecutions
and seditions against us. They bring accusations
against us before judicial tribunals, suborning as wit-
nesses certain unprincipled women whom they have
seduced into error. They dishonour Christianity by
permitting young women to ramble about the streets.
They have had the audacity to rend the seamless
garment of Christ, which the people dared not divide.
When their wicked course of life, which had been
carefully concealed, became gradually known to us,
we unanimously ejected them from the church which
1
8
ECCLESIASTICAL HISTORY.
[BOOK I.
recognises the divinity of Christ. They then ran
hither and thither to form cabals against us; they
even repaired to our fellow-ministers who were of one
mind with us, and under the pretence of seeking
peace and communion with them, they endeavoured,
by means of fair words, to delude some among them
into their own error. They ask them to write long
verbose letters, and then make known the contents to
those whom they have deceived, in order that they
may not retract, but be confirmed in error by finding
that bishops concur in their sentiments. They are
careful not to admit before them, that they teach
unholy doctrines, and perpetrate infamous actions
amongst us, and that they are for this cause ex-
cluded from communion with us. These facts they
either pass over in silence, or else disguise by false
assertions and deceptive arguments.
66
They conceal their pernicious doctrines by means
of their plausible and persuasive mode of con-
versation; they thus deceive the unwary, while they
never omit calumniating our religion on all oc-
casions. Hence it arises that several have been led
to sign their letters, and to receive them into com-
munion. I consider that the conduct of our fellow-
ministers, in acting so rashly, is highly reprehensible;
for they thus disobey the apostolical canons, and
co-operate in the work of the devil against Christ.
It is on this account that I make you acquainted
without delay, beloved brethren, with the unbelief of
certain persons who say, that there was a time when
the Son of God had no existence; and that, not having
existed from eternity, he must have had a beginning;
CHAP. IV.] LETTER FROM ALEXANDRIA.—A.D. 324. 9
and that when he was created, he was made like all
other men that have ever been born. God, they say,
created all things, and they include the Son of God.
in the number of creatures, both rational and ir-
rational. To argue consistently, they, as a necessary
consequence, affirm, that he is by nature liable to
change, and capable both of virtue and of vice.
Their hypothesis, of his having been created, contra-
dicts the testimony of the divine scriptures, which
declare the immutability, the divinity, and the wisdom
of the Word, which Word is Christ. 'We are also
able,' say these evil-minded individuals, 'to become
like him, the sons of God; for it is written,-I have
nourished and brought up children' (Isai. i. 2).
When the continuation of this text is brought before
them, which is, and they have rebelled against me,'
and it is objected that these words cannot refer to
Christ, whose nature is immutable, they throw aside
all reverence, and affirm that God foreknew and fore-
saw that his Son would not rebel against him, and
that he therefore chose him in preference to all
others. They likewise assert that he was not elected
because he had by nature any qualifications superior
to those of the other sons of God; for God, say they,
has not any son by nature, nor, indeed, had he any
connexion whatever with him; they consider that he
was elected because, though mutable by nature, he
was vigilant and zealous in avoiding evil. They add
that if Paul and Peter had made similar efforts, their
filiation would in no respects have differed from his.
6
"To establish this absurd doctrine they pervert
the Scriptures, and bring forward that expression in
10
ECCLESIASTICAL HISTORY. [BOOK I.
6
the Psalms, wherein it is said of Christ, Thou hast
loved righteousness and hated iniquity, therefore
thy God hath anointed thee with the oil of gladness
above thy fellows' (Ps. xlv. 7). That the Son of
God was not created,* and that there never was a
time in which he did not exist, is expressly taught by
John the Evangelist, who spoke of him as the only
begotten Son which is in the bosom of the Father'
(John i. 18). This divine teacher desired to show
that the Father and the Son are inseparable; and,
therefore, he said, that the Son was in the bosom of
the Father.' But he elsewhere affirms, that the Word
of God is not to be classed among created beings; for,
he says, that all things were made by him,' and he
also declares his individual existence in the following
words: In the beginning was the Word, and the
Word was with God, and the Word was God. . . . All
things were made by him, and without him was not
any thing made that was made.' If, then, all things
were made by him, how is it that He who thus be-
stowed existence on all, could at any period have had
no existence himself? The Word who created cannot
be of the same nature as the things created. For He
was in the beginning, and all things were made by
him, and were called by him out of nothing into
being: he who is said to have existed before all
things, must differ entirely from those things which
were called out of nothing into being. This shows,
likewise, that there is no separation between the
Father and the Son, and that the idea of separation
cannot even be conceived by the mind. The fact that
the world was created out of nothing, shows that its
* Οὔτε ἐξ οὐκ ὄντων γεγένηται.
6
CHAP. IV.] LETTER FROM ALEXANDRIA.-A. D. 324. 11
creation is comparatively recent; for by the Father
through the Son did all things which it contains
receive their being. John, the pious apostle, per-
ceiving the greatness of the Word of God above all
created beings, could find no terms adequate to convey
this truth, neither did he presume to apply the same
epithet to the Maker as to the creature. The Son of
God is not unbegotten, for the Father alone is un-
begotten; but the manner in which the Son was
begotten of God is inexplicable, and beyond the com-
prehension of the evangelist, and perhaps of angels.
Therefore, I think that those should not be considered
pious who presume to investigate this subject in
disobedience to the injunction, Seek not what is too
difficult for thee, neither enquire into what is too
high for thee' (Ecclus. iii. 21). The knowledge of
many other things incomparably inferior is beyond
the capacity of the human mind, and cannot therefore
be attained. It has been said by Paul,' Eye hath
not seen, nor ear heard, neither have entered into the
heart of man, the things which God hath prepared for
them that love him' (1 Cor. ii. 9). God also said to
Abraham, that the stars could not be numbered by
him;' and it is likewise said, 'Who shall number the
grains of sand by the sea-shore, or the drops of rain?'
(Ecclus. i. 2.) How then can any one, unless indeed
his intellect be deranged, presume to enquire into the
nature of the Word of God? It is said by the Spirit
of prophecy, 'Who shall declare his generation?'
(Isai. liii. 8.) And, therefore, our Saviour in order
to benefit those who were as the columns of all the
churches established in the world, delivered them from
6
12
ECCLESIASTICAL HISTORY.
[BOOK I.
the trouble of striving after this knowledge, by telling
them that it was beyond their comprehension, and
that the Father alone could discern the divine mys-
tery; 'No man,' said he, 'knoweth the Son but the
Father, and no man knoweth the Father save the Son'
(Matt. xi. 27).
(
"It was, I think, concerning this same subject that
the Father said, ' My secret is for me and for mine.' It
is evidently folly to imagine that the Son of God was
created, and that he has only a temporary existence,
although the senseless multitude who admit this hypo-
thesis are incapable of perceiving its absurdity. For
their assertion that he did not exist, must have refer-
ence to some determinate point of time, or to some
particular period within the lapse of ages. If then it
be true that all things were made by him, it is evident
that all ages, time, all intervals of time, and all other
periods comprehended within these terms, in which he
is said not to have existed, were made by him. And
is it not absurd to say that He did not at one period
exist, who created all time, and ages, and seasons,
within which the period in which he did not exist
must necessarily be included? For it would be the
height of ignorance, and contrary indeed to all reason,
to affirm that any created thing whatever can be ante-
cedent to its cause. The space of time during which
they say the Son was still unbegotten of the Father
was, according to their opinion, prior to the wisdom
of God, by whom all things were created. They thus
contradict those Scriptures which declare him to be
the firstborn of every creature. Conformable to this
doctrine is the language of Paul, who has thus
CHAP. IV.] LETTER FROM ALEXANDRIA.—A. D. 324. 13
written concerning him; whom he hath appointed
heir of all things, by whom also he made the worlds'
(Heb. i. 2). For by him were all things created
that are in heaven, and that are in earth, visible and
invisible, whether they be thrones, or dominions, or
principalities, or powers, all things were created by
him and for him, and he is before all things' (Col. i.
16, 17). Since the hypothesis we have just examined
is manifestly impious, it follows, as a necessary conse-
quence, that the Father is always the Father. The
Father is the Father because he has a Son; hence it is
that he is called a Father. Having a Son, he is per-
fectly a Father, nothing being wanted to complete the
relation. He did not beget his only Son in time, or
in any period of time, nor in any thing that had pre-
vious existence.
เ
"Is it not impiety to say that the wisdom of God was
at one period not in existence? for it is written,' I
was with Him being joined to Him, I was his delight.'
Has not the power of God always subsisted? Was the
Word of God ever separated from God? or, can any
thing else be advanced by which the Son can be known,
or the Father designated? If the reflection of the
light should disappear, it is evident that its disappear-
ance can only arise from the light itself being extin-
guished; so if there ever was a time in which the
image of God did not exist, then God himself could
not have existed. The supposition that the likeness
of God does not exist, implies that God himself has
no existence, for the likeness is the exact reflection of
himself. Hence it may be seen, that the Sonship of
our Saviour has nothing in common with the sonship
+
16
[BOOK I.
ECCLESIASTICAL HISTORY.
Church which has just arisen, is the same as that pro-
pagated by Ebion and Artemas, and that it resembles
that of Paul of Samosata,* bishop of Antioch, who
was excommunicated by a council of all the bishops
[A.D. 265]. Lucius, his successor, remained during
three years out of communion with three bishops.
"Those amongst us who have imbibed their impious
principles, and who now affirm that the Son did not
at one period exist, may be regarded as scions of the
same stock: I allude to Arius and Achillas, and to
those who follow them. Three bishops in Syria,
ordained no one knows how, side with them, and
excite them to plunge deeper and deeper into iniquity.
I refer their sentence to your decision. They commit
to memory all that they can collect concerning the
suffering, humiliation, debasement, and sorrows of
our Saviour, which he underwent for our salvation:
they pervert those passages to disprove his eternal
existence and divinity, while they reject all those
which declare his glory and union with the Father;
as for instance, the following words, 'My Father and
I are one' (John x. 30). The Lord did not proclaim
himself to be the Father, neither did he represent two
persons as one; but he intended to show that the Son
exactly resembles his Father, and is his true and
perfect likeness. When, therefore, Philip, desirous of
seeing the Father, said to him, 'Lord, show us the
Father,' he said to him, 'He that hath seen me hath
seen the Father,' that is to say, hath seen the divine
image reflected, as in a pure and living mirror of the
*Paul of Samosata was condemned at the council of Antioch,
A. D. 265.
CHAP. IV.] LETTER FROM ALEXANDRIA.—A.D. 324. 17
divine nature; because, he has seen the Father reflected
in the Son. The same idea is conveyed in the Psalms,
where the saints exclaim, In thy light we shall see
light' (Ps. xxxv). It is on this account that he who
honoureth the Son, honoureth the Father. Every
impious word which men dare to utter against the
Son, is spoken also against the Father.
"After this no one can wonder at the false calum-
nies which, my beloved brethren, they propagate
against me, and against our religious people. They
not only deny the divinity of Christ, but bring inju-
rious charges against us. They cannot endure to be
compared with the ancients, nor with the doctors who
instructed us in our youth. They will not admit that
any of our fellow-ministers possess even mediocrity of
intelligence. They say that they themselves alone are
wise and destitute of property; and that they alone
are in possession of the true doctrines, which, say they,
have never entered the mind of any other individuals
under heaven. O what wicked arrogance! O what
excessive folly! What false boasting, and melan-
choly delusion, joined to Satanic pride, retain dominion
over their evil minds! They are not ashamed to
oppose the perspicuous declaration of ancient and
godly books, nor the unanimous decision of all our
fellow ministers concerning the worship of Christ,
which they have the audacity to oppose. Even devils
are not guilty of impiety like this; for even they refrain
from speaking blasphemy against the Son of God.
These then were the subjects I had to argue, according
to the ability I possess, with those uninstructed and
ignorant individuals who dishonour Christ, and bring
2
18
[BOOK I.
ECCLESIASTICAL HISTORY.
forward calumnies against our religion. These foolish
people pretend that we who have rejected their impious
and unscriptural blasphemy concerning the creation of
Christ, have done so with the design of teaching that
there are two unbegotten beings. For these ignorant
persons contend that one of these two things must
necessarily be true: either that Christ was created, or
that there are two unbegotten beings. They are
unable to comprehend that there is a vast distance
between the Father who is uncreate, and the creatures,
whether rational or irrational, which he created; and
that the only begotten nature of him who is the Word
of God stands, as it were, in the middle between the
two, God having by him formed the creatures. The
Father begat him; and it was of this that Christ testi-
fied when he said, 'Every one that loveth him that
begat, loveth him also that is begotten of him'
(1 John v. 1).
"We believe, as is taught by the apostolical church,
in the only unbegotten Father, who is the Author of
his own existence, who is immutable and invariable,
and who subsists always in one state of being, which
admits neither of progression nor of diminution; who
gave the law, and the prophecies, and the gospel; who
is the Lord of patriarchs and apostles, and of all saints:
and in one Lord Jesus Christ, the only begotten Son
of God, begotten, not out of what had no previous
existence, but begotten of his Father, yet not after
the manner of material bodies, by cutting, dividing,
or wrenching, as Sabellius and Valentinus taught. He
was begotten in an inexpressible and inexplicable
manner, according to the saying which we quoted
above, Who shall declare his generation?' No mortal
CHAP. IV.] LETTER FROM ALEXANDRIA.-A.D. 324. 19
*
6
intellect can comprehend the nature of his exist-
ence; just as the Father cannot be known; neither
can the manner in which he was begotten of the Father
be understood by any one.
But those who are led by
the Spirit of truth have no need to learn these things
of me, for the words long since spoken by the Saviour
yet sound upon our ears, No one knoweth the Father
but the Son, and no one knoweth the Son but the
Father.' We have learnt that the Son is immutable
and unchangeable, all-sufficient and perfect, like the
Father, differing only in this one respect, that the
Father is unbegotten. He is the exact image of his
Father. Every thing is found in the image which
exists in its archetype; and it was this that our Lord
taught when he said, 'My Father is greater than I.'
And accordingly we believe that the Son proceeded
from the Father; for he is the reflection of the glory
of the Father, and the figure of his substance. But
let no one be led from this to the supposition that the
Son is unbegotten, as is believed by some who are
deficient in intellectual power: for to say that he was,
that he has always been, and that he existed before
all ages, is not to say that he is unbegotten.
"The mind of man could not possibly invent a
term expressive of what is meant by being unbegotten.
I believe that you are of this opinion; and, indeed,
I feel confident that you all take an orthodox view of
this subject. For all the terms that have been devised
appear to signify merely the production of time, but
they are not adequate to express the divinity and,
as it were, the priority of the only begotten Son.
They were used by the holy men who vainly endea-
* Ὑπόστασις.
20
ECCLESIASTICAL HISTORY.
[BOOK I.
6
voured to clear up the mystery, and who pleaded a
very reasonable apology for their failure, by informing
their audiences that the subject was beyond their
powers. If any one should say that knowledge in
part is abolished, and that words beyond the compre-
hension of man can be pronounced by human lips, it
might clearly be proved that this expectation is far
from being borne out by the following expressions,
He who was, and who is, and who was before all
ages.' And this has not the same signification as
unbegotten. Therefore is honour due to the Father,
as being the Author of his own existence: to the Son
likewise must be given the glory which is due to him,
he having been begotten of the Father from the begin-
ning; therefore he must be worshipped. In speaking
of him it must only be said that he was, and that he
is, and that he has been from all ages. Let us not
deny his divinity, but ascribe to him a perfect and
unerring resemblance to his Father. Let us testify
that the Father alone is unbegotten, inasmuch as the
Saviour says, My Father is greater than I.'
6
"Besides entertaining this pious opinion respecting
the Father and the Son, we confess, according to the
testimony of the Sacred Scriptures, the existence of
the Holy Ghost, which truth has been upheld by the
saints of the Old Testament, and by the learned
divines of the New. We believe in one catholic and
apostolical church, which cannot be destroyed even
though all the world were to fight against it, and
which never fails to defeat all the impious designs of
heretics; for it is emboldened by the words of the
Spouse, who said, ' Be of good cheer, I have overcome
the world' (John xvi. 33). Besides this, we receive
CHAP. IV.] LETTER FROM ALEXANDRIA.-A.D. 324. 21
the doctrine of the resurrection from the dead, of
which Jesus Christ our Lord became the first-fruits.
He possessed a true not a supposititious body, he derived
it from Mary the mother of God; for in the fulness of
time he assumed the nature of man, for the remission
of sins: he was crucified and died, yet his Godhead
suffered no diminution. He rose from the dead,
ascended into heaven, and sat down at the right hand
of the Majesty on high. In this epistle, I have only
mentioned these things in a cursory manner.
It
would, I fear, be wearisome to you who are already
so well instructed, if I were to dwell more fully on
each topic. These things we teach, these things we
preach; they constitute the doctrine of the apostolic
church, for which we are ready to die: and little can
be effected by those who would compel us by force to
renounce them; for we will never relinquish our hope,
even though we should be made to suffer tortures.
Arius and Achillas, and also all those who join them
in opposing the truth, have been expelled from the
church, because they reject our pious doctrines: for
the blessed Paul said, 'If any of you preach any other
gospel than that which you have received, let him be
accursed, even though he should pretend to be an
angel from heaven' (Gal. i). But if any man teach
otherwise, and consent not to wholesome words, even
the words of our Lord Jesus Christ, and to the doctrine
which is according to godliness, he is proud, knowing
nothing' (1 Tim. vi. 3, 4), and so forth. Since, then,
they have been condemned by the brethren, let none
of you receive them, nor attend to what they say or
write. They are deceivers, and propagate lies, and
they never adhere to the truth. They go about to
22
ECCLESIASTICAL HISTORY.
BOOK I.
different cities with no other intent than to deliver
letters under the pretext of friendship and the name
of peace, and by hypocrisy and flattery to obtain other
letters in return, in order to deceive a few foolish
women, who are laden with sins. I beseech you,
beloved brethren, to avoid those who have thus dared
to act against Christ, who have publicly vilified the
Christian religion, who have brought its professors
before judicial tribunals, who have endeavoured to
excite a persecution against us at a period of the
most entire peace, and who have cast contempt on
the unspeakable mystery of the generation of Christ.
Unite unanimously in opposition to them, as some of
our fellow-ministers have already done, who, being
filled with indignation, wrote to me about them, and
signed the formulary.*
"I have sent you these signatures by my son Apion,
the deacon; they are the signatures of the ministers
in all Egypt and in Thebes, also of those in Lybia,
Pentapolis, Syria, Lycia, Pamphylia, Asia, Cappadocia,
and in the other adjoining countries. You likewise
must follow this example. Many attempts have been
made by me to gain back those who have been led
astray, and to discover the means of restoring the
people who have been deceived by them; and I have
found none more persuasive in leading them to re-
pentance, than the manifestation of the union of
our fellow-ministers. Salute one another, my brethren.
I pray that you may be blessed by the Lord, my
beloved, and that I may receive the fruit of your
prayers, and of your love to Christ.
"The following are the names of those who have
* Τόμος.
CHAP. V.] LETTER FROM ARIUS.—A.D. 324.
23
been excommunicated: among the presbyters, Arius;
among
the deacons, Achillas, Euzoius, Aithalis,
Lucius, Sarmatis, Julius, Menas, another Arius, and
Helladius."
Alexander wrote in the same strain to Philogonius,
bishop of Antioch, to Eustathius, who then ruled the
church of the Bereans, and to all those who defended
the doctrines of the Apostles. But Arius could not
quietly acquiesce in this: he therefore wrote to all
those whom he thought were of his sentiments. In
his letter to Eusebius, bishop of Nicomedia, Arius
confesses that the holy Alexander wrote nothing that
was false. I shall here insert his letter, in order that
the names of those who were implicated in his im-
piety may become generally known.
66
ARIUS, unjustly persecuted by the Pope Alexander,
on account of that all-conquering truth which you
also uphold, sendeth greeting in the Lord to his very
dear lord, the man of God, the faithful and orthodox
Eusebius.
CHAPTER V.
THE LETTER OF ARIUS TO EUSEBIUS, BISHOP OF
NICOMEDIA.
66
Ammonius, my father, being about to depart for
Nicomedia, I considered myself bound to salute you
by him, and withal to address myself to that
natural affection which you bear towards the
brethren for the sake of God and of Christ, apprising
you that the bishop oppresses and persecutes us
24
[BOOK I.
ECCLESIASTICAL HISTORY.
most severely, and that he causes us much suffer-
ing he has driven us out of the city as atheists,
because we do not concur in what he publicly preaches,
namely, that the Father has always been, and that the
Son has always been: that as the Father so is the
Son; that the Son is unbegotten as the Father; that
he is always being begotten, without having been
begotten; that neither by thought nor by any interval
does God precede the Son, God and the Son having
always been; and that the Son proceeds from God.
Eusebius, your brother bishop of Cæsarea, Theodotius,
Paulinus, Athanasius, Gregory, Aetius, and all the
bishops of the East, have been condemned because
they say that God had an existence prior to that of
his Son; except Philogonius, Hellanicus, and Macarius,
who are unlearned men, and who have embraced here-
tical opinions. One of them says that the Son is an
effusion, another that he is an emission, the other that
he is also unbegotten. These are impieties to which
we could not listen, even though the heretics should
threaten us with a thousand deaths. But we say and
believe, and have taught, and do teach, that the Son
is not unbegotten, nor in any way unbegotten, even in
part;
and that he does not derive his subsistence from
any matter; but that by his own will and counsel he has
subsisted before time, and before ages, as perfect God,
only begotten and unchangeable, and that he existed
not before he was begotten, or created, or purposed, or
established. For he was not unbegotten. We are
persecuted, because we say that the Son had a begin-
ning, but that God was without beginning. This is
really the cause of our persecution, and likewise, be-
cause we say that he is from nothing (¿§ oùk övtwv
CHAP. VI.] LETTER FROM EUSEBIUS.-A. D. 324.
25
OTI). And this we say, because he is neither part
of God, nor of any subjacent matter. For this are
we persecuted; the rest you know. Farewell. As a
disciple of Lucian, and as a truly pious man accord-
ing to the import of your name, remember our
afflictions."
T
Of those whose names are mentioned in this letter,
Eusebius was bishop of Cæsarea, Theodotius was bishop
of Laodicea, Paulinus of Tyre, Athanasius of Anazar-
bus, Gregory of Berea, and Aetius of Lydda. Lydda
is now called Diospolis. Arius boasted that these
were all of one mind with himself. He names as his
adversaries, Philogonius, bishop of Antioch, Hellanicus,
bishop of Tripoli, and Macarius, bishop of Jerusalem.
He spread calumnies against them because they said
that the Son is eternal, existing before all ages, equal
with the Father, and of the same substance.
When Eusebius received the epistle, he detected the
impiety of the sentiments therein expressed, and wrote
to Paulinus, bishop of Tyre, in the following words.
CHAPTER VI.
THE LETTER OF EUSEBIUS, BISHOP OF NICOMEDIA, TO
PAULINUS, BISHOP OF TYRE.
"To my lord Paulinus, Eusebius sendeth greeting
in the Lord.
"The zeal of my lord Paulinus, and likewise his
silence concerning the truth, have not failed to reach
our ears. If, on the one hand, we have rejoiced on
26
ECCLESIASTICAL HISTORY.
[BOOK I.
account of the zeal of my lord; on the other we have
grieved, because the silence of such a man appears like
the condemnation of our cause. Hence, as it behoves
not a wise man to be of a different opinion from others,
and yet to be silent concerning the truth, I exhort you
to stir up within yourself the spirit of wisdom, that you
may be able to write what may be profitable to yourself
and to others; which will certainly be the case, if you
will examine the Holy Scriptures, and follow them in
your writings. We have never heard that there are two
unbegotten beings, nor that one has been divided into
two. We have neither been taught, my lord, nor do we
believe that the Divinity has ever undergone any change
of a corporeal nature; but we affirm that there is one
who is unbegotten, and that there also exists another
who did in truth proceed from him, yet who was not
made out of his substance, and who does not at all par-
ticipate in the nature or substance of him who is
unbegotten. We believe him to be entirely distinct in
nature and in power, and yet to be a perfect likeness,
in character and in power, of him from whom he
originated. We believe that the mode of his begin-
ning cannot be expressed by any words; and that it is
incomprehensible not only to man, but also to orders
of beings superior to man. These opinions we ad-
vance, not as having derived them from our own ima-
gination, but as having deduced them from Scripture,
whence we learn that the Son was created, established,
and begotten in the same substance and in the same
immutable and inexpressible nature as the Maker;
and so the Lord says, 'God created me in the begin-
ning of his way; I was set up from everlasting; before
CHAP. VI.] LETTER FROM EUSEBIUS.—A.D. 324. 27
*
the hills was I brought forth' (Prov. viii. 22-26).
If he had proceeded from him or of him, as a portion
of him, or by an efflux of his substance, it could not
be said that he was created or established; and of
this you, my lord, are certainly not ignorant. For
that which proceeds from Him who is unbe-
gotten cannot be said to have been created or founded,
either by him or by another, since he has been
begotten from the beginning. But if any one should
hold that he was born of the substance and nature of
the Father, because he said that he was begotten, we
would reply that it is not of him alone that the Scrip-
tures have spoken as begotten, but that they also thus
speak of those who are entirely dissimilar to him by
nature. For of men it is said, 'I have begotten and
brought up sons, and they have rebelled against me'
(Isa. i. 2); and in another place, 'Thou hast forsaken
God who begat thee;' and again it is said, 'Who begat
the drops of dew?' (Job xxxviii. 28). This expression
does not imply that the dew partakes of the nature of
God, but simply that all things were formed according
to his will. There is, indeed, nothing which partakes
of his substance, yet every thing which exists has
been called into being by his will, for he verily is God.
All things were made in his likeness, and in the future
likeness of his Son, being created according to his
will. All things were made by the Son and through
God. All things are of God.
"When you have received my letter, and have
revised it according to the knowledge and grace given
you by God, I beg you will write as soon as possible
* Ἐξ ἀποῤῥοίας της ουσίας.
•
28
ECCLESIASTICAL HISTORY.
[BOOK I.
to my lord Alexander. I feel confident that if you
will write to him, you will succeed in bringing him
over to your opinion. Salute all the brethren in the
Lord. May you, my lord, be preserved by the grace
of God, and be led to pray for us."
It is thus that they write to each other, in order
to furnish one another with weapons against the
truth.* When blasphemous doctrines became dis-
seminated in the churches of Egypt and of the East,
disputes and contentions arose in every city, and in
every village, concerning theological dogmas. The
common people were witnesses of these controversies,
and judges of what was said on either side, and some
applauded one party, and some the other. These
were, indeed, melancholy scenes, over which tears
might have been shed. For it was not, as in bygone
ages, when the church was attacked by strangers and
by enemies. During this period, those who were
natives of the same country, who had dwelt under
one roof, and had sat down at one table, fought
against each other with their tongues, instead of with
spears. And, moreover, they who thus took up arms
against one another, were members of each other,
and belonged to one body.
CHAPTER VII.
GENERAL COUNCIL OF NICE.
THE emperor, who possessed the most profound wis-
dom, had no sooner heard of the troubles of the
* Arius first published his heresy, A.D. 319.
CHAP. VII.] COUNCIL OF NICE.——A.D. 325.
29
church, than he endeavoured to put an end to them.
He, therefore, despatched a messenger of considerable
sagacity to Alexandria with letters, believing that he
would be able to put an end to the dispute, and re-
concile the disputants. But his hopes were frustrated
by the result of this undertaking; and he, therefore,
proceeded to summon the celebrated council of Nice;
and commanded that the bishops, and those con-
nected with them, should be mounted on the asses,
mules, and horses belonging to the public, in order to
repair thither. When all those who were capable of
enduring the fatigue of the journey had arrived at
Nice, he went thither himself, as much from the wish
of seeing the bishops, as from the desire of preserving
unanimity amongst them. He arranged that all
their wants should be liberally supplied. Three hun-
dred and eighteen bishops were assembled. The
bishop of Rome, on account of his very advanced age,
was necessarily absent, but he sent two presbyters to
the council, for the purpose of taking part in all
the transactions. At this period, individuals were
richly endowed with apostolical gifts; and many, like
the holy apostle, bore in their bodies the marks of
the Lord Jesus Christ. James, bishop of Antioch, a
city of Mygdonia, which is called Nisibis by the
Syrians and Assyrians, had power to raise the dead,
and to restore them to life: he performed many
wonderful miracles, which it would be superfluous to
mention in detail in this history, as I have already
given an account of this in my work, entitled Philo-
theus. Paul, bishop of Neo-Cæsarea, a fortress situated
on the banks of the Euphrates, had suffered much
30
ECCLESIASTICAL HISTORY.
[BOOK I.
from the cruelty of Licinius. He had been deprived
of the use of both hands by the application of a red
hot iron, by which the nerves which give motion to
the muscles had been contracted and destroyed.
Some had had the right eye torn out, others had lost
the right arm. Among the latter sufferers was
Paphnutius of Egypt. In short, this was an assembly
of martyrs. Yet this holy and celebrated assembly
was not free from those of a contentious spirit; there
were certainly few of this class; yet they were as
dangerous as sunken rocks, for they concealed the
evil, while they profanely coincided in the blasphemy
of Arius. When they were all assembled, the em-
peror ordered a large apartment to be prepared for
their accommodation in the palace, in which a sufficient
number of seats were placed; and here the bishops
were summoned to hold their deliberations upon the
proposed subjects. The emperor, attended by a few
followers, was the last to enter the room; his personal
beauty attracted much admiration, which was in-
creased by his extreme modesty. A low stool was
placed for him in the middle of the assembly, upon
which, however, he did not seat himself until he had
asked the permission of the bishops; and they all
then sat down around him. The great Eustathius,
bishop of Antioch, who, upon the death of Philo-
gonius, already referred to, had been appointed his
successor by the unanimous suffrages of the priests
and of the people, and of believers, was the first to
speak. He pronounced a panegyric upon the em-
peror, and commended the diligent attention he had
manifested in the regulation of ecclesiastical affairs.
CHAP. VII.] COUNCIL OF NICE.—a.d. 325.
31
1
At the close of this speech, the excellent emperor
exhorted them to unanimity and concord; he recalled
to their remembrance the cruelty of the late tyrants,
and reminded them of the honourable peace which
God had, at this period and by his means, accorded
them. And he remarked, how very grievous it was,
that at the very time when their enemies were de-
stroyed, and when no one dared to molest them, that
they should fall upon one another, and afford matter
for diversion and ridicule to their adversaries, while
they were debating about holy things which ought to
be determined by the written word, indited by the
Holy Spirit, which they possessed.
"For the gospel,"
(continued he,) "the apostolical writings, and the
ancient prophecies clearly teach us what we are to
believe concerning the divine nature. Let then all
contentious disputation be set aside; and let us seek
in the divinely inspired word, the solution of all
doubtful topics." These and similar exhortations he,
like an affectionate son, addressed to the bishops as
to fathers, desiring their accordance in the apostolical
doctrines. Most of those present were won over by
his arguments, established concord among themselves,
and embraced sound doctrine. There were, however,
a few, of whom mention has been already made, who
opposed these doctrines, and sided with Arius; and
amongst them were Menophantus, bishop of Ephesus,
Patrophilus, bishop of Scythopolitanus, Theognis,
bishop of Nice, and Narcissus, bishop of Neroniadis,
which is a town of the second Cilicia, and is now
called Irenopolis; also Theonas, bishop of Marmarica,
and Secundus, bishop of Ptolemais in Egypt. They
32
ECCLESIASTICAL HISTORY.
[BOOK I.
drew up a declaration of their creed, and presented it
to the council. Instead of being recognised, it was
torn to pieces, and was declared to be spurious and
false. So great was the uproar raised against them,
and so many were the reproaches cast on them for
having betrayed religion, that they all, with the ex-
ception of Secundus and Theonas, stood up and ex-
communicated Arius. This impious man, having thus
been expelled from the church, a confession of faith
which is received to this day was drawn up by
unanimous consent; and as soon as it was signed,
the council was dissolved. The bishops above-men-
tioned, however, did not consent to it in sincerity,
but only in appearance. This was evidenced after-
wards by their plotting against those who were fore-
most in zeal for religion, as well as by what these
latter have written about them. Eustathius, bishop
of Antioch, who has been already mentioned, when
explaining a portion of the Proverbs, "God created
me in the beginning of his ways, before his works,"
wrote against them, and refuted their blasphemy.
CHAPTER VIII.
CONFUTATION OF ARIANISM DEDUCED FROM THE WRITINGS
OF EUSTATHIUS AND ATHANASIUS.
I NOw proceed to relate how these different events
occurred. A general council was summoned at Nice,
and upwards of two hundred and seventy bishops were
convened. There were, however, so many assembled
that I cannot state their exact number, neither, in-
deed, did I make any endeavour to ascertain this
CHAP. VIII.] CONFUTATION OF ARIANISM.—A.D. 325. 33
point. When they began to inquire into the nature
of the faith, the formulary of Eusebius was brought
forward, which contained undisguised evidence of his
blasphemy. The reading of it occasioned great grief
to the audience, on account of the depravity of the
doctrines; and the writer was covered with shame.
After the guilt of the partisans of Eusebius had been
clearly proved, and the impious writing torn up in
the sight of all, some amongst them, under the pre-
tence of preserving peace, imposed silence on those
who usually manifested superior powers of elo-
quence. The Arians, fearing lest they should be
ejected from the church by so numerous a council of
bishops, proceeded at once to condemn the doctrines
objected to, and unanimously signed the confession of
faith. They contrived, however, to retain the prin-
cipal dignities, although they ought rather to have
experienced humiliation.* Sometimes secretly, and
sometimes openly, they continued to vindicate the
condemned doctrines, and brought forth various argu-
ments in proof of them. Wholly bent upon establish-
ing these false opinions, they shrunk from the scrutiny
of learned men, and, indeed, of all who are capable of
investigation; and they manifested great animosity
against professors of religion: but we do not believe
that these atheists can overcome God.
Whatever may
be their efforts, they must ultimately fail in their pur-
pose, according to the solemn prophecy of Isaiah.
These things were written by the great Eusta-
thius. Athanasius, who was equally zealous in the
cause of religion, and who was the successor in the
ministry of the celebrated Alexander, communicated
* Ὑπόπτωσις.
3
-
34
ECCLESIASTICAL HISTORY.
[BOOK I.
the following intelligence, in a letter addressed to
the Africans.
The bishops being convened to the council, were
desirous of refuting the impious assertions of the
Arians, that the Son was created out of nothing,* that
he is a creature and created being,† that there was a
period in which he did not exist, and that he is
mutable by nature. They all agreed in propounding
the following declarations, which are in accordance
with the holy Scriptures: namely, that the Son is by
nature the only begotten Son of God, the Word, the
Power, and the Wisdom of the Father; that he is, as
John said, "very God," and, as Paul has written, "the
brightness of the glory, and the express image of the
person of the Father." The followers of Eusebius,
who were led astray by evil doctrines, then as-
sembled for deliberation, and came to the following
conclusions:-
"We are also of God. There is but one God, of
whom are all things (1 Cor. vi. 8); old things are
passed away; behold, all things are become new, and
all things are of God" (2 Cor. v. 17, 18). They also
dwelt particularly upon the following doctrine con-
tained in the Book of the Pastor: "Believe above all
that there is one God, who created and restored all
things, calling them from nothing into being." But
the bishops saw through their evil design and impious
artifice, and gave a clearer elucidation of these words,
by explaining them as referring to God, and wrote,
that the Son of God is of the substance of God; so
that while the creatures which do not in any way
* Ἐξ οὐκ ὄντων.
† Ποτὲ ὅτε οὐκ ἦν.
† Κτίσμα καὶ ποίημα.
§ Heb. i. 3.
CHAP. VIII.] CONFUTATION OF ARIANISM.—A.D. 325. 35
derive their existence of or from themselves, are said to
be of God: the Son alone is said to be of the substance
of the Father; this being peculiar to the only begotten
Son, the true Word of the Father. This is the reason
why the bishops were led to write, that he is of the
substance of the Father. The Arians, who seemed
few in number, were again interrogated as to whether
they would admit the following points of doctrine:
"that the Son is not a creature, but the Power, and
the Wisdom, and likewise the Image of the Father;
that he is eternal, in no respects differing from the
Father, and that he is very God." It was remarked,
that the Eusebians signified to each other by signs, that
these declarations were equally applicable to us; for it
is said, that we are the image and the glory of God;
this is said of us because we are living beings: there
are, (to pursue their train of argument,) many
powers; for it is written-"All the powers of God
went out of the land of Egypt" (Exod. xii. 41).
The canker-worm and the locust are said to be great
powers (Joel ii. 25). And elsewhere it is written,
"The God of powers is with us, the God of Jacob is
our helper:" for we are not merely children of God,
but the Son also calls us brethren. Their saying
that Christ is God in truth, gives us no uneasiness:
for he was true, and he is true. The Arians made
false deductions; but the bishops, having detected their
deceitfulness in this matter, collected from Scripture.
those passages which say of Christ that He is the
glory, the fountain, the stream, and the figure of the
substance; and they quoted the following words:
"In thy light we shall see light;" and likewise, "I
and the Father are one." They then clearly and
36
ECCLESIASTICAL HISTORY.
[BOOK I.
briefly confessed that the Father and the Son are of
the same substance; for this, indeed, is the significa-
tion of the passages which have been mentioned.
The complaint of the Arians, that these precise words
are not to be found in Scripture, is a vain argument;
and it may besides be objected to them, that their
impious assertions are not taken from Scripture; for
it is not written, that the Son was created, and that
there was a period in which he did not exist: and
also, that they themselves complain of having been
condemned for using expressions which, though cer-
tainly not scriptural, are yet, they say, consonant
with religion. They drew words from the dunghill,
and published them upon earth. The bishops, on
the contrary, did not invent any expressions them-
selves; but, having received the testimony of the
fathers, they wrote accordingly. Indeed, formerly,
as far back as about one hundred and thirty years, the
bishops of the great city of Rome, and of our city,*
disproved the assertion, that the Son is a creature,
and that he is not of the substance of the Father.
Eusebius, bishop of Cæsarea, is acquainted with these
facts: he, at one time, favoured the Arian heresy;
but he afterwards signed the confession of faith of the
Council of Nice. He wrote to inform his dio-
cesans, that the word "consubstantial" is found in
certain ancient documents, and is used by illustrious
bishops and learned writers as a term for expressing
the divinity of the Father and of the Son.
Some of the bishops, who had carefully concealed
their obnoxious opinions, consented to coincide with
the council when they perceived that it was very
* Constantinople.
CHAP. IX.] LETTER CONCERNING MELITIUS.—A. D. 325. 37
strong in point of numbers; and thus did they draw
upon themselves the condemnation of the prophet,
"God the Creator of all cried unto them, This people
honour me with their lips, but have removed their
heart far from me" (Isai. xxix. 13). Theonas and
Secundus, not choosing to dissimulate in the same
way, were excommunicated by one consent as those
who esteemed the Arian blasphemy above evangelical
doctrines. The bishops then returned to the council,
and drew up twenty laws to regulate the discipline of
the church.
CHAPTER IX.
WHOM
ORIGINATED
MELITIUS THE EGYPTIAN, FROM
THE MELITIAN SCHISMS, WHICH
REMAIN TO THIS DAY.-SYNODICAL EPISTLE RESPECT-
ING HIM.
FACTS
RELATING TO
-
AFTER Melitius had been ordained bishop, which
was not long before the Arian controversy, he was con-
victed of impiety by the most holy Peter, bishop and
martyr of Alexandria, and was deposed by him.*
But he did not acquiesce in his deposition, but ex-
cited troubles and commotions in Thebes and in the
countries round Egypt, and sought the chief power in
Alexandria. A letter was written to the church of
Alexandria, stating what had been decreed against
these innovations. It was as follows:
D.
SYNODICAL EPISTLE.
"To the church of Alexandria which, by the grace
of God, is great and holy, and to the beloved brethren
* Melitius first propagated his heresy A. D. 306, and was deposed
the same year.
38
[BOOK I.
ECCLESIASTICAL HISTORY.
in Egypt, Libya, and Pentapolis, the bishops who
have been convened to the great and holy council of
Nice, send greeting in the Lord.
66
The great and holy council of Nice having been
convened by the grace of God, and by the appoint-
ment of the most religious emperor, Constantine, who
summoned us from different provinces and cities, we
judge it requisite to inform you by letter what we
have debated and examined, decreed and established.
In the first place, the impious perverseness of Arius
was investigated before our most religious emperor,
Constantine. His impiety was unanimously con-
demned, as well as the blasphemous sentiments which
he had propounded for the purpose of dishonouring
the Son of God, alleging that He was created, that
before he was made he existed not, that there was a
period in which he had no existence, and that he can,
according to his own free-will, be capable either of
virtue or of vice. The holy council condemned all
these assertions, and impatiently refused to listen to
such impious and foolish opinions, and such blas-
phemous expressions. The final decision concerning
him you already know, or will soon hear; but we will
not mention it now, lest we should appear to trample
upon a man who has already received the recompence
due to his sins. Theonas, bishop of Marmarica, and
Secundus, bishop of Ptolemais, have, however, been
led astray by his impiety, and have received the
same sentence. But after we had, by the grace
of God, been delivered from these false and blas-
phemous opinions, and from those persons who dared
to raise discord and division among a once peaceable
C
CHAP. IX.] LETTER CONCERNING MELITIUS.—A. D. 325. 39
people; there yet remained the temerity of Melitius,
and of those ordained by him. We shall now inform
you, beloved brethren, of the decrees of the council
on this subject. It was decided by the holy council,
that Melitius should be treated with clemency, though,
strictly speaking, he was not worthy of the least con-
cession. He was permitted to remain in his own
city, but was divested of all power, whether of nomi-
nation or of ordination, neither was he to exercise
these functions in any province or city: he only re-
tained the mere title and the honour of the episcopal
office. Those who had received ordination at his
hands, were to submit to a more holy re-ordination ;
they were to be admitted to communion, and were to
receive the honour of the ministry; but in every
diocese* and church they were to be accounted in-
ferior to those who were ordained before them by
Alexander, our much-honoured fellow-minister. It
was decreed that they should not elect or nominate,
or indeed do any thing without the consent of the
bishops of the catholic and apostolical church, who
are under Alexander. But those who, by the grace
of God, and in answer to prayer, have been preserved
from schism, and have continued blameless in the
catholic and apostolic church, are to have the power
of electing, and of nominating those who are worthy
of the clerical office, and are permitted to do every
thing that accords with law and the authority of
the church. If it should happen,
If it should happen, that any of those
now holding an office in the church should die, then
let those recently admitted be advanced to the
honours of the deceased, provided only that they
* Παροικία.
40
[BOOK I.
ECCLESIASTICAL HISTORY.
appear worthy, and that the people choose them, and
that the election be confirmed and ratified by the
catholic bishop of Alexandria. The same privilege
has been conceded to all the others. With respect
to Melitius, however, an exception has been made,
both on account of his former insubordination, and
of the rashness and impetuosity of his disposition;
for if the least authority were accorded to him, he
might abuse it by again exciting confusion. These
are the things which relate to Egypt, and to the
holy church of Alexandria. If any other resolutions
were carried, you will hear of them from Alexander,
our most-honoured fellow-minister and brother, who
will give you still more accurate information, because
he himself directed, as well as participated, in every
thing that took place. We must also apprise you,
that according to your prayers, we were all of one
mind respecting the most holy paschal feast,* SO
that our brethren of the East, who did not pre-
viously celebrate the festival as the Romans, and
as you, and, indeed, as all have done from the
beginning, will henceforth celebrate it with you.
Rejoice, then, in the success of our undertakings,
and in the general peace and concord, and in the ex-
tirpation of every schism, and receive with the great-
est honour and the most fervent love, Alexander,
our fellow-minister and your bishop, who imparted
joy to us by his presence, and who, at a very ad-
vanced period of life, has undergone so much fatigue
for the purpose of restoring peace among you. Pray
for us all, that what we have equitably decreed may
remain steadfast, through our Lord Jesus Christ,
* Πάσχα.
CHAP. X. LETTER FROM CONSTANTINE.—A.D. 325. 41
being done, as we trust, according to the good will of
God and the Father in the Holy Ghost, to whom be
glory for ever and ever. Amen.”
THE CON-SUBSTANTIAL AND ETERNAL TRINITY.
Notwithstanding the endeavours of that divine as-
sembly of bishops to suppress the unsound theories of
Melitius, vestiges of his infatuation remain to this
day; for there are in some districts assemblies of
monks who neglect sound doctrine, and observe cer-
tain vain points of discipline, upholding the same
infatuated views as the Jews and the Samaritans.
The great emperor also wrote to those bishops who
were unable to attend the council, an account of its
transactions. And I consider it of importance to
insert this epistle in my work, as it clearly evidences
the piety of the writer.
CHAPTER X.
THE EPISTLE OF THE EMPEROR CONSTANTINE, CONCERNING
THE MATTERS TRANSACTED AT THE COUNCIL, ADDRESSED
TO THOSE BISHOPS WHO WERE NOT PRESENT.
"CONSTANTINE AUGUSTUS to the churches.
Viewing the common prosperity enjoyed at this
moment, as the result of the great power of divine
grace, I am desirous that the blessed members of the
catholic church should be preserved in one faith, in
sincere love, and in one form of religion, towards
Almighty God. But, because no firmer or more
effective measure could be adopted to secure this end,
66
42
ECCLESIASTICAL HISTORY.
[BOOK I.
than that of submitting each holy mode of worship to
the examination of all, or most of all, the bishops, I
convened as many of them as possible, and took my
seat among them as one of yourselves; for I will not
deny that truth which is the source of the greatest
joy to me, namely, that I am your fellow-servant.
Every doubtful point obtained a careful investigation,
until doctrines pleasing to God, and conducive to
unity, were fully established, so that no room re-
mained for division or controversy concerning the faith.
The commemoration of the paschal feast* being then
debated, it was unanimously decided, that it should
every where be celebrated upon the same day. What
can be more lovely, or more reasonable, than that that
festival by which we have received the hope of immor-
tality, should be carefully celebrated by all with the
same order, and in the same unvarying mode? It was, in
the first place, declared improper to follow the custom
of the Jews in the celebration of this holy festival,
because their hands are imbued in crime, and their
minds blinded with defilement. By rejecting their
custom, we substitute and hand down to succeeding
ages one which is more reasonable, and which has
been observed ever since the day of our Lord's suffer-
ings. Let us, then, have nothing in common with
the Jews, who are our adversaries. Another
Another way has
been pointed out by our Saviour. A better and more
lawful line of conduct is inculcated by our holy
religion. Let us with one accord walk therein, my
much-honoured brethren, studiously avoiding all con-
tact with so evil a people. They boast that without
their instructions we should be unable to commemo-
* Πάσχα.
CHAP. X. LETTER FROM CONSTANTINE.-A.D. 325. 43
rate the festival properly. This is extremely absurd:
what truth can be held by those who, after having
compassed the death of the Lord, have not been
guided by reason, but by the deceitful aberrations of
their own mind? In that very point they have so
far lost sight of truth, by always acting according to
their own misguided opinions, that they celebrate the
Passover twice in one year. What motive can we
have to follow those who are thus led astray by
error, for we could never judge it right to celebrate
it twice in one year. But, even if all these facts
did not exist, your own sagacity would prompt you
to watch with diligence and with prayer, lest your
pure minds should become defiled by intercourse with
a people so utterly depraved. It must also be borne
in mind, that a difference of opinion upon so im-
portant a point as the celebration of a religious rite
is unlawful. One day has been set apart by our
Saviour, for a commemoration of our deliverance and
of his most holy sufferings; he decreed that his
catholic church should be one, and that the members,
though dispersed throughout various parts of the
world, should be one in spirit, and should be directed.
by the same divine command. Do exert your usual
sagacity, and reflect how evil it would be, and how
improper, that days devoted by some to fasting,
should be spent by others in convivial feasting: and
yet this is, in fact, the case. During the paschal feast,
some are rejoicing in festivals and relaxations, while
others are bowed down by long fastings. That this im-
propriety should be rectified, and that all these diver-
sities of commemoration should be resolved into one
*
44
ECCLESIASTICAL HISTORY.
[BOOK I.
form, is the will of divine Providence, as I am con-
vinced you will all admit. Therefore, this irregularity
must be corrected, in order that we may no more
have any thing in common with the parricides and
the murderers of our Lord. An
An orderly and ex-
cellent form of commemoration is observed in all the
churches of the western, of the southern, and of the
northern countries, and even in the eastern; this
form being universally commended, I certified your
readiness to adopt it likewise. Receive, then, wil-
lingly, the one regulation unanimously adopted in the
city of Rome, throughout Italy, in all Africa, in
Egypt, Spain, Gaul, Britain, Lybia, Greece, in the
dioceses of Asia, and of Pontus, and in Cilicia. Re-
flect, that the churches of the places above-mentioned
are not only greater in point of number, but also that
their common mode of procedure rests upon accurate
and well-founded arguments, and that we ought not to
have any thing in common with the perjured Jews.
"I now proceed briefly to recapitulate the whole of
the preceding. The judgment of all is, that the holy
paschal feast should be held on one and the same
day; for, in so holy a matter, it is not right that
difference of custom should prevail. It is the more
commendable to obey this decree, because it precludes
all association with error and with sin. This being
the case, receive with gladness the heavenly gift and
sacred command; for all that is transacted in the holy
councils of the bishops, is sanctioned by the Divine
will. Therefore, when you have made known to all
our beloved brethren the subject of this epistle, you
will be bound to conform to the regular observance of
-
CHAP. XI.] LIBERALITY OF CONSTANTINE.-A.D. 325. 45
this holy day, so that when, according to my long-
cherished desire, I shall be with you, I may be able
to celebrate with you this holy festival upon one and
the same day; and that I may rejoice with you all in
witnessing the cruelty of the devil, through Divine
grace, destroyed by our efforts, and in perceiving that
faith and peace and concord are every where in a
flourishing condition. May God preserve you, be-
loved brethren."
CHAPTER XI.
THE DAILY WANTS OF THE CHURCH SUPPLIED BY THE
EMPEROR, AND AN ACCOUNT OF HIS OTHER VIRTUES.
THUS did the emperor write to those who were
absent. Those who attended the council were three hun-
dred and eighteen in number; and to these he mani-
fested great kindness, addressing them with much gen-
tleness, and presenting them with gifts. He ordered
numerous seats to be prepared for the accommodation
of them all during the repast to which he invited them.
Those who were most worthy, he received at his own
table, and provided other seats for the rest. Observing
that some among them had had the right eye torn
out, and learning that this suffering had been under-
gone for the sake of religion, he placed his lips upon
the wounds, believing that blessing would thence
result. After the conclusion of the feast, he again
presented other gifts to them. He then wrote to the
governors of the provinces, directing that money should
be given in every city to orphans and widows, and to
G
46
[BOOK I.
ECCLESIASTICAL HISTORY.
those who were consecrated to the divine service; and
he fixed the amount of their annual allowance more
according to the impulse of his own generosity, than
to the exigencies of their condition. The third part
of the sum is distributed to this day. Julian im-
piously withheld the whole; his successor conferred
the sum which is now dispensed, the famine which
then prevailed compelling him to do but little. If the
pensions were formerly triple in amount to what they
are at present, the magnanimity of the emperor can
by this fact be easily conceived.
I do not account it right to pass over the following
circumstance in silence. Some quarrelsome individuals
wrote accusations against certain bishops, and pre-
sented this catalogue of crime to the emperor.
This
occurring before the restoration of concord, he received
the lists, formed them into a packet to which he affixed
his seal, and put them aside. After a reconciliation
had been effected, he brought out these writings, and
burnt them in their presence, at the same time de-
claring upon oath that he had not even read them.
He said that the crimes of priests ought not to be
made known to the multitude, lest they should become
an occasion of offence or of sin. He also said that if
he had detected a bishop in the very act of committing
adultery, he would have thrown his imperial robe
over the unlawful deed, lest any should witness the
scene, and be thereby injured. Thus did he admonish
all the priests, as well as confer honours upon them;
he then exhorted them to return to their churches.
I shall here insert the letter respecting the faith,
written to Eusebius, bishop of Cæsarea, as it describes
CHAP. XII.] LETTER OF EUSEBIUS.-A. D. 325.
47
the effrontery of the Arians, who have not only de-
spised our fathers, but have rejected their own; and
as it also contains a convincing proof of their violence.
They certainly honoured Eusebius, because he had
adopted their sentiments; but yet they opposed and
maligned his writings. He wrote this epistle to some
of the Arians, who had accused him, it seems, of
treachery. The preceding narrative will be more rea-
dily comprehended, and will be rendered clearer by
means of this letter.
CHAPTER XII.
EPISTLE OF EUSEBIUS, BISHOP OF CÆSAREA, CONCÉRNING
THE NICEAN FORMULARY OF FAITH.
:
"It is likely that you have learnt from other sources
what was decided respecting the faith of the church
at the general council of Nice; for the fame of great
transactions generally precedes the accurate detail of
them but lest rumours not strictly founded in truth
should have reached you, I think it necessary to send.
to you, first, the formulary of faith originally pro-
posed by us, and, secondly, the additions appended to
it by the bishops when setting it forth. The following
is our formulary, which was read in the presence of
our most pious emperor, and which was fully approved
by all:-
"The faith which we hold is that which we have
received from the bishops who were before us, and in the
rudiments of which we were instructed when we were
48
ECCLESIASTICAL HISTORY.
[BOOK I.
baptised.* It is that which we learnt from the Holy
Scriptures, and which, when among the presbytery as
well as when we were placed in the episcopal office,
we have believed and have taught; and which we now
believe, for we still uphold our own faith. It is as
follows:-
“I believe in one God, the Father Almighty, the
Maker of all things, whether visible or 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 all creatures, begotten of the Father
before all ages; by whom all things were made: who
for our salvation took upon him our nature, and dwelt
with men.
He suffered and rose again the third day,
and ascended to the Father; and he will come again
in glory to judge the living and the dead. We also
believe in one Holy Ghost. We believe in the exist-
ence of each person; we believe that the Father is in
truth the Father; that the Son is in truth the Son;
that the Holy Ghost is in truth the Holy Ghost; for
our Lord, when sending out his disciples to preach the
Gospel, said, 'Go forth and teach all nations, baptising
them in the name of the Father, and of the Son, and
of the Holy Ghost.' We positively affirm that we
hold this faith, that we have always held it, and that
we shall adhere to it even unto death, condemning all
ungodly heresy. We testify, as before God the Al-
mighty and our Lord Jesus Christ, that we have
believed in these truths from the heart, and from the
soul, ever since we have been capable of reflection;
and we have the means of showing, and, indeed, of
* Τὸ λουτρὸν ἐλαμβάνομεν.
CHAP. XII.]
LETTER OF EUSEBIUS.-A.D. 325.
49
convincing you, that we have always during all periods
believed and preached them.'
"When this formulary was set forth by us, no one
found occasion to gainsay it; but our beloved emperor
was the first to testify that it was most orthodox, and
that he coincided in opinion with it; and he exhorted
the others to sign it, and to receive all the doctrine it
contained, with the single addition of the one word—
con-substantial. He said that this term con-substantial
implied no bodily affection, for that the Son did not
derive his existence from the Father either by means
of division or of abscision. An immaterial, intel-
lectual, and incorporeal nature,' said he, 'cannot be
subject to bodily operations. These things must be
understood as bearing a divine and mysterious signi-
fication.' Thus reasoned our wisest and most religious
emperor. The omission of the word con-substantial
was adopted as the pretext for composing the following
formulary:-
"The Articles of Faith maintained by the Council.
-We believe in one God, the Father Almighty, the
Maker of all things visible and invisible. And in one
Lord Jesus Christ, the Son of God, the only begotten
of the Father; he is begotten, that is to say, he is of
the substance of God, God of God, light of light, very
God of very God, begotten and not made, being of one
substance with the Father: by whom all things both
in heaven and on earth were made. Who for us men,
and for our salvation, came down from heaven, and
took our nature, and became man; he suffered, and
rose again the third day; he ascended into heaven,
and will come to judge the living and the dead. And
4
50
ECCLESIASTICAL HISTORY.
[BOOK I.
we believe in the Holy Ghost.-The holy catholic and
apostolical church condemns all those who say that
there was a period in which the Son of God did not
exist; that before he was begotten he had no existence;
that he was called out of nothing into being; that he
is of a different nature and of a different substance
from the Father; and that he is susceptible of variation
or change.'
"When they had set forth this formulary, we did
not fail to revert to that passage in which they assert
that the Son is of the substance of the Father, and of
one substance with the Father. Questions and argu-
ments thence arose. By investigating the meaning of
the term, they were led to confess that the word con-
substantial signifies that the Son is of the Father, but
not as being part of the Father's nature. We deemed
it right to receive this opinion; for that is sound doc-
trine which teaches that the Son is of the Father, but
not part of his substance. From the love of peace,
and from the fear of deviating from the principles of
truth, we accept this exposition without rejecting the
term in question. For the same reason we admit
the expression, 'begotten, but not made;' for they say
that the word 'made' is applied to all things which
were created by the Son, and which cannot be placed
in comparison with him, none of the creatures that he
has made being like him. He is by nature superior to
all created objects, for he was begotten of the Father,
as the Holy Scriptures teach, by a mode of generation
which is incomprehensible and inexplicable to all
created beings. The mode in which the Son is said to
be of the substance of the Father was declared to bear
CHAP. XII.]
51
LETTER OF EUSEBIUS.-A.D. 325.
"
no relation to the body, nor to the laws of mortal
life: it was also shown that it does not either imply
division of substance, nor abscision, nor any change
or diminution in the power of the Father. The nature
of the unbegotten Father is not susceptible of these
operations. It was concluded that the expression of
the substance of the Father,' implies only that the Son
of God does not resemble, in any one respect, the
creatures which he has made; but that to the Father,
who begat him, he is in all points perfectly similar: for
he is of the nature and of the substance of none save
of the Father. This interpretation having been given
of the doctrine, it appeared right to us to receive it,
especially as some of the ancient and most celebrated
bishops and writers have used the term con-substantial
when reasoning on the divinity of the Father and of
the Son. These are the circumstances which I had to
communicate respecting the formulary of the faith.
To it we all agreed, not thoughtlessly, but after
mature reflection; and after having subjected it to
thorough examination in the presence of our most
beloved emperor, we all, for the above reasons, ac-
quiesced in it. We also willingly admitted the ana-
thema appended by them to their formulary of faith,
because it prohibits the use of words which are not
scriptural; for almost all the disorders and troubles
of the Church have arisen from the introduction of
such words. As no one part of the inspired writings
contains the assertion that the Son was called out of
nothing into being, or that there was a period in
which he had no existence, nor indeed any of the
other phrases of similar import which have been intro-
52
[BOOK I.
ECCLESIASTICAL HISTORY.
duced, it does not appear reasonable to assert or to
teach such things. In this opinion, therefore, we
judged it right to agree; and, indeed, we had never,
at any former period, been accustomed to use such
words. Moreover, the condemnation of the assertion
that before he was begotten he had no existence, does
not involve any incongruity, because all assent to the
fact that he was the Son of God before he was begotten
according to the flesh. And here our most beloved
emperor began to reason concerning his divine origin,
and his existence before all ages. He was power
in the Father, even before he was begotten, the Father
having always been the Father, just as the Son has
always been a King and a Saviour; he has always
possessed all power, and has likewise always remained
in the same state.
"We thought it requisite, beloved brethren, to
transmit you an account of these circumstances, in
order to show you what examination and investigation
we bestowed on all the questions which we had to
decide; and also to prove how firmly, even to the last
hour, we persevered in refusing our assent to certain
sentences, which, when merely committed to writing,
offended us. But yet we subsequently, and without
contention, received these very doctrines, because, after
thorough investigation of their signification, they
no longer appeared objectionable to us, but seemed
conformable to the faith held by us, and confessed
in our formulary."
*The authenticity of the following sentence is doubted.
CHAP. XIII.] REFUTATION OF ARIANISM.-A.D. 325. 53
CHAPTER XIII.
CONFUTATION OF THE BLASPHEMING ARIANS OF THIS
PERIOD, FROM THE WRITINGS OF EUSEBIUS, BISHOP
OF CESAREA.
EUSEBIUS clearly testifies that the aforesaid term
"con-substantial" is not a new one, nor the invention
of the fathers assembled at the council; but that it is
of high antiquity, having been handed down from
parent to son. He states that all those then assembled
unanimously received the formulary of the faith; and
he again bears testimony to the same fact in another
work, in which he highly extols the conduct of the
great Constantine.
He writes as follows:-
"The emperor having delivered this discourse in
Latin, it was translated into Greek by an interpreter,
and then he permitted the chief men of the council to
express their sentiments. They at once began to
bring forward complaints against their neighbours,
while the latter had recourse to recriminations and
reproaches. Each party had much to urge, and the
controversy beginning to be very violent, the emperor,
who had patiently and attenti ely listened to all that
had been advanced, fixed another day for the dis-
cussion of their differences, and endeavoured to recon-
cile the conflicting parties; he addressed them in
Greek, of which language he was not ignorant, and
spoke in a sweet and gentle manner. Some he con-
vinced by argument, others he soothed by kind words;
he commended those who had spoken well, and excited
all to reconciliation; until, at length, unity of sen-
54
ECCLESIASTICAL HISTORY.
[BOOK I.
timent and of opinion prevailed among them all.
They all professed conformity to the same faith, and
they agreed to celebrate the holy festival upon the
same day. What had been decided was committed to
writing, and was signed by all the bishops."
Soon after the author thus continues the narrative:-
"When matters were arranged, the emperor gave
them permission to return to their own dioceses. They
returned with great joy, and have ever since continued
to be of one mind, being so firmly united as to form,
as it were, but one body. Constantine, rejoicing in the
success of his efforts, made known these happy results
by letter to those who were at a distance. He ordered
large sums of money to be liberally distributed both
among the inhabitants of the provinces and of the
cities, in order that the twentieth anniversary of his
reign might be celebrated with public festivities."
Although the Arians impiously gainsay and refuse
to give credit to the statements of the other fathers,
yet they ought to believe what has been written by
this father, whom they have been accustomed to
admire. They ought, therefore, to receive his testi-
mony to the unanimity with which the confession of
faith was signed by all. But even if they combat the
opinions of the fathers of their own sect, yet surely
they must at least have shrunk with horror from the
impieties which emanated from Arius, when they
learnt the terrible manner of his death. As it is
likely that the mode of his death is not known by all,
I shall here relate it.
CHAP. XIV.] THE DEATH OF ARIUS.—A.D. 335. 55
CHAPTER XIV.
EXTRACT FROM THE WRITINGS OF ATHANASIUS ON
THE DEATH OF ARIUS.
AFTER Arius had remained a long time in Alex-
andria, he endeavoured to obtrude himself again into
the councils of the Church, sometimes by professing
to renounce his impiety, and at others by promising
to receive the confession of faith drawn up by the
fathers. But not succeeding in obtaining the con-
fidence of Alexander, nor of his worthy successor and
virtuous imitator Athanasius, he, through the exertions
of Eusebius, bishop of Nicomedia, went to settle in Con-
stantinople. The intrigues upon which he then en-
tered, and the just punishment which befel him, are
all far better narrated by Athanasius, in a letter
addressed to Apian, than they are elsewhere; I shall
now insert some extracts from this letter.
"I was not at Constantinople when he died; but
Macarius, the presbyter, was there, and from him I
learnt all the circumstances. The emperor Constantine
was induced by the party of Eusebius to send for
Arius. Upon his arrival, the emperor asked him
whether he held the faith of the Catholic church.
Arius replied with oaths that his faith was orthodox,
and presented a written summary of his belief; con-
cealing, however, the reasons of his ejection from the
Church by the bishop Alexander, and deceitfully en-
deavouring to imitate the language of the Holy Scrip-
tures. When, therefore, he had declared upon oath
C
56
[BOOK I.
ECCLESIASTICAL HISTORY.
(
that he did not hold the errors for which he had been
expelled from the Church by Alexander, Constantine
dismissed him, saying, 'If your faith be orthodox,
your oaths are honourable; but if you do not really
hold that belief which you have professed upon oath,
God will judge you from heaven.' When he quitted
the emperor, the partizans of Eusebius, with their
usual violence, desired to restore him to communion
with the Church; but Alexander, of blessed memory,
bishop of Constantinople, remonstrated against this
measure, alleging that the originator of a schism ought
not to be admitted into communion. Then the rest
of the partizans of Eusebius began to menace him in
the following terms: As against your will we suc-
ceeded in prevailing on the emperor to send for-Arius,
so will we now, in opposition to your opinion, take
measures to have Arius associated with us in this
church to-morrow.' It was on Saturday that they
said this. The bishop Alexander, deeply grieved at
what he had heard, went into the church and mourned,
raising his hands in supplication to God; and he
prostrated himself at the foot of the altar, and prayed.
Macarius went in with him, prayed with him, and
heard what petitions he uttered. He asked one of
two things. If Arius,' said he, 'is to be joined to
the Church to-morrow, dismiss me thy servant, and
do not destroy the pious with the impious. If thou
forgivest thy Church, and I know that thou dost for-
give her, look upon the words of the followers of
Eusebius, and give not over thy heritage to de-
struction and to shame. Cut off Arius, lest if he enter
into communion with the Church, heresy enter also,
CHAP. XIV.] THE DEATH OF ARIUS.-A.D. 335.
57
and impiety be found conjoined with piety.' Having
thus prayed, the bishop left the church in a state of
deep mental anxiety. A horrible and unexpected
catastrophe ensued. The partizans of Eusebius had
launched out into threats, while the bishop had recourse
to prayer. Arius, emboldened by the protection of
his party, delivered many trifling and foolish speeches,
when he was suddenly compelled by the calls of nature
to retire,' and immediately,' as it is written, 'he burst
asunder, fell down, and expired, being deprived at once
both of communion and of life.' This, then, was the
end of Arius. The partizans of Eusebius were covered
with shame; yet, as he had held the same sentiments
as themselves, they buried him. Alexander was filled
with joy, and rejoiced with the Church in the re-
establishment of piety and of orthodoxy; he prayed
with all the brethren, and glorified God. This was
not because he rejoiced at the death of Arius-far
from it, for all men must die; but it was because his
mode of death surpassed the judgment of man. For
God, when passing judgment upon the menaces of the
partizans of Eusebius and the prayer of Alexander,
condemned the Arian heresy, showing that it was
unworthy of being received into the communion of
the Church; and thus manifesting that although it
received the countenance and support of the emperor,
and of all men, yet that it was condemned by truth.
These were the first fruits, reaped by Arius, of those
pernicious seeds which he had himself sown, forming
the prelude to those punishments that await him in
futurity. His sufferings, form, as it were, a recital of
his impiety."
58
ECCLESIASTICAL HISTORY.
BOOK I.
I shall now turn the discourse upon the virtues of
the emperor. He addressed a letter to all the subjects
of the Roman empire, exhorting them to renounce
their former superstitions, and to embrace the doctrines
of our Saviour. He exhorted the bishops in every
city to build churches, and encouraged them not only
by words, but also by presenting them with large
sums of money, adequate to defray all the expenses of
building. This he explains in his own letter, which
is as follows:-
CHAPTER XV.
LETTER WRITTEN BY THE EMPEROR CONSTANTINE
RESPECTING THE BUILDING OF CHURCHES.
"CONSTANTINE AUGUSTUS, the great and the vic-
torious, to Eusebius.
"I feel convinced, my beloved brother, that as
the servants of Christ have been suffering up to the
present time from nefarious machinations and tyran-
nical persecutions, all the churches must have either
fallen into utter ruin from neglect, or, at least, must
have become dilapidated from want of proper care.
But now that freedom is restored, and that the do-
minion of the dragon has been destroyed, through the
providence of God, and by our instrumentality, I
think that the divine power has become known to all,
and that those who hitherto, from incredulity or from
depravity, have lived in error, will now, upon becoming
acquainted with the truth, be led in the way of life.
Exert yourself diligently in the reparation of the
churches under your jurisdiction, and admonish the
* This letter, according to Du Pin, was written a. D. 324 or 325.
CHAP. XVI.]
CONSTANTINE'S LETTER.—A.D. 326. 59
principal bishops, priests, and deacons of other places
to engage zealously in the same work; in order that
all the churches which still exist may be repaired or
enlarged, and that new ones may be built wherever
they are required. You, and others through your
intervention, can apply to the governors of the pro-
vinces, and to the commanders of the troops, for all that
may be necessary for this purpose; for they have
received written injunctions to supply whatever your
holiness may command. May God preserve you,
beloved brother."
Thus the emperor wrote to the bishops in each
province respecting the re-building of churches. From
his letter to Eusebius, bishop of Palestine, it is easily
learnt what measures he adopted to obtain copies of
the Holy Scriptures.
CHAPTER XVI.
THE EPISTLE OF CONSTANTINE CONCERNING THE PRE-
PARATION OF COPIES OF THE HOLY SCRIPTURES.
"CONSTANTINE AUGUSTUS, the great and the vic-
torious, to Eusebius.
"In the city which bears our name, a great number
of persons have, through the providential care of God
the Saviour, been adopted into the holy church. As
all things here are in a state of rapid improvement, it
is evidently requisite that the things which concern
the Church should progress proportionably. Adopt
joyfully the mode of procedure determined upon by
us. It appears expedient that you should get written,
60
[BOOK I.
ECCLESIASTICAL HISTORY.
on fine parchment, fifty copies of the Scriptures, of
which you know the Church stands much in need;
you must have them clearly and elaborately tran-
scribed by persons whom you believe capable of the
task, so that they may be easily read and circulated.
We have sent letters to the general director, in order
that he may be careful that every thing necessary for
the undertaking is supplied. The duty devolving
upon you is to take measures to ensure the completion
of these manuscripts within a short space of time.
When they are finished, you are authorised by this
letter to order two public carriages for the purpose of
transmitting them to us; and thus they will be easily
submitted to our inspection. Appoint one of the
deacons of your church to take charge of this part of
the business; when he comes to us, he shall receive
proofs of our benevolence. May God preserve you,
beloved brother."
CHAPTER XVII.
LETTER FROM THE EMPEROR TO MACARIUS, BISHOP OF
JERUSALEM, CONCERNING THE BUILDING OF THE HOLY
CHURCH.
"CONSTANTINE, the victorious and the great, to
Macarius.
"The grace of our Saviour is so wonderful, that no
words are adequate to express it. His having kept
the monument of his most holy sufferings concealed
beneath the earth during a long course of years, until
the common enemies of all parties were dispersed, and
his servants restored to liberty, proves that his
CHAP. XVII.] LETTER TO MACARIUS.—A.D. 326. 61
providential care surpasses every other subject of
admiration. If all the wise men throughout the world
were collected into one place, they could not mention
any thing so amazing or so wonderful as this; for
this miracle is as much beyond all human power of
belief, as heavenly wisdom is beyond the reasonings of
man. Hence it is always my first and only object to
excite all minds to the observation of the Holy Law
with alacrity and diligence, proportioned to the bright-
ness of the manifestation which is thrown by new
miracles upon the truth of the faith, day by day. As
my design is now generally known, you, above all,
must be convinced that my most intense desire is to
erect beautiful edifices upon that consecrated spot,
which God from the beginning declared holy, and
which has been rendered still more holy by the suf
ferings of our Lord, who thus brought faith to light.
The abominable idol which lately desecrated the spot, is
now happily removed. I trust, then, to your sagacity
to take every necessary care and precaution that these
edifices may not only be magnificent, but that they
may be incomparably superior to all the most beautiful
structures in the world. We have entrusted our
friend Dracilianus, governor of the province, with the
care of engaging, under your direction, the most
skilful workmen for the erection of the walls. He will
emulate our piety, and will provide all that you may
deem requisite. Let us know, by letter, what columns
or marbles you may consider would be ornamental or
useful, and we will have them promptly conveyed to
you.
Whatever wants you mention shall be supplied;
for that which is of all places the most wonderful,
62
ECCLESIASTICAL HISTORY.
[BOOK I.
ought to be rendered the most beautiful. I wish to
learn from you whether you think that the royal arch
ought to be fluted, or to be adorned in some other
way; for if it is to be fluted, it would be well to gild
it. Your holiness must signify to the aforesaid officers,
as soon as possible, what workmen and artificers, and
what sums of money, are requisite; and let me know
promptly not only what marbles and columns, but
also what ornamental works are considered the most
beautiful. May God preserve you, beloved brother."
CHAPTER XVIII.
HELENA, MOTHER OF THE EMPEROR CONSTANTINE.-
HER ZEAL IN THE ERECTION OF THE HOLY CHURCH.
THESE letters were carried by no less illustrious a
personage than the mother of the emperor, even by her
whose piety was reverenced by all, and who was most
highly blessed in her maternal capacity, having been
the means of producing that great light which she
still nourished by religious counsels.
by religious counsels. She did not
shrink from the fatigue of the journey on account of
her extreme old age, but undertook it a little before
her death, which occurred in her eightieth year.
When she arrived at the place where the Saviour
suffered, she immediately ordered the idolatrous tem-
ple, which had been there erected, to be destroyed,
and the very materials to be removed. The tomb,
which had been so long concealed, was discovered;
and three crosses, the memorials of the Lord, were
perceived near it. All were of opinion that one of
CHAP. XVIII.] MOTHER OF CONSTANTINE.-A.D. 326. 63
these crosses was that of our Lord Jesus Christ, and
that the other two were those of the thieves who were
crucified with him. Yet they could not discern upon
which one the body of the Lord had been nailed, and
upon which his blood had fallen. But the wise and
holy Macarius, the bishop of the city, succeeded in
resolving this question. After engaging in prayer,
he induced a lady of rank, who had been long suffering
from disease, to touch each of the crosses, and the
efficacious power residing in that of the Saviour mani-
fested its identity. In fact, it had scarcely been
brought near the lady, when the inveterate disease
left her, and she was healed. The mother of the
emperor, on being informed of the accomplishment of
what she had most desired, gave orders that some of
the nails should be driven into the royal helmet, in
order that the head of her child might be preserved
from the darts of his enemies; and she ordered some
of the other nails to be fixed in the bridle of his
horse, not only to ensure the safety of the emperor,
but also to fulfil an ancient prophecy; for Zachariah,
the prophet, predicted, that "what is upon the bridles
of the horses shall be holiness unto the Lord Al-
mighty." She had part of the cross of our Saviour
conveyed to the palace, and the rest was enclosed in
a covering of silver, and committed to the care of the
bishop of the city, whom she exhorted to preserve it
carefully, in order that it might be transmitted un-
injured to posterity. She then sent every where for
workmen and for materials, and caused the most
spacious and most magnificent churches to be here
erected. It is unnecessary to describe their beauty
64
BOOK I.
ECCLESIASTICAL HISTORY.
and grandeur; for all the pious, if I may so speak,
visited and viewed with admiration these magnificent
productions of art.
This celebrated and admirable empress performed
another action worthy of being remembered. She
assembled a number of young women who had vowed
perpetual virginity, and made them recline on couches,
while she presented them with meat and with a beverage
mixed with wine, and waited upon them; she then
brought them water to wash their hands.
After performing other laudable actions, the empress
returned to her son. Not long after, she tranquilly
entered upon another and a better life, after having
given her son much pious advice and her fervent
blessing. After her death, those honours were ren-
dered to her memory which her stedfast and entire
adherence to God deserved.
CHAPTER XIX.
THE UNLAWFUL TRANSLATION OF EUSEBIUS, BISHOP
OF NICOMEDIA.
THE Arian party did not desist from their evil
machinations. They had only signed the confession
of faith for the purpose of disguising themselves in
sheeps'-skins, while they were acting the part of
wolves. The holy Alexander, bishop of Byzantium,
now called Constantinople, whose prayer had oc-
casioned the death of Arius, had, at the period to
which we are referring, been translated to a better
life. Eusebius, the propagator of impiety, little
CHAP. XX. LETTER TO NICOMEDIA.-A.D. 326.
65
short
regarding the regulations to which, only
time previously, he with the other bishops had agreed,
quitted Nicomedia to take possession of the see
of Constantinople, in direct violation of that canon
which prohibits bishops and presbyters from going
from one city to another. But that those who carry
their infatuation so far as to oppose the divinity
of the only begotten Son of God, should likewise
violate the other laws, cannot excite surprise. This
is not either the first innovation that he had made; for
he had left Berytus, although he had been appointed
bishop in that city, and had assumed the super-
intendance of the church of Nicomedia. He was
thence expelled by the synod, when his impiety became
known, as was likewise Theognis, bishop of Nice.
This is related in the letters of the emperor Con-
stantine; and I shall here insert some extracts ex-
planatory of the circumstance. These letters were
written to the Nicomedians.
CHAPTER XX.
EPISTLE OF THE EMPEROR CONSTANTINE AGAINST EUSE-
BIUS AND THEOGNIS, ADDRESSED TO THE NICOME-
DIANS.
"WHO has taught these doctrines to the innocent.
multitude? It is manifestly Eusebius, the co-operator
in the cruelty of the tyrants. For that he was the
agent of the tyrants has been clearly shown; and,
indeed, is proved by the slaughter of the bishops, and
by the fact that these victims were true bishops.
The relentless persecution of the Christians may be
5
66
ECCLESIASTICAL HISTORY.
[BOOK 1.
considered as furnishing another indubitable proof.
I shall not here give an account of my own wrongs,
the seditions excited, or the spies employed against
me; for, indeed, they scarcely refrained from raising
troops against me. Let not any one imagine that I
allege what I am not prepared to prove.
I am in
possession of clear evidence; for I have caused the
bishops and presbyters belonging to his retinue to be
seized. But I pass over all these facts. I only
mention them for the purpose of making these persons
ashamed of their conduct, and not from any feeling of
resentment. There is one thing which grieves me,
and that is to see that you have formed criminal
associations with them; for you are influenced by the
doctrines of Eusebius, and have thus been led away
from truth. But you will be soon restored if, after
obtaining a bishop who holds pure and faithful doc-
trines, you will but look unto God. This depends
upon you alone; and you would, no doubt, have thus
acted long ago, had not Eusebius come here through
his then powerful adherents, and overturned all
discipline. As it is necessary to allude to Eusebius,
you must remember that I was present at the council
held in the city of Nice (to which attendance I was
compelled by conscience), and that I was actuated by
no other motive than the desire of producing peace
among all, and of exploding the errors which origi-
nated from the infatuation of Arius, and which have
been fostered and increased by the absurd and per-
nicious wiles of Eusebius. But, beloved and much-
honoured brethren, you know not with what assurance
Eusebius, although convinced by the testimony of his
CHAP. XX.] LETTER TO NICOMEDIA.
326. 67
own conscience, infamously persevered in the support
of false doctrines, both by sending different persons
to me to petition on his behalf, and by personally
intreating my assistance in preventing his being
ejected from his bishopric; although his crimes had
been fully detected. God, whom I trust will con-
tinue his goodness towards you and towards me, is
witness to the truth of what I say. I was then my-
self deluded and deceived by Eusebius, as you well
know. In every thing he acted according to the
desire of him whose mind is full of evil. But, omit-
ting the relation of the rest of his misdeeds, it is well
that you should be informed of the crime which he
perpetrated in concert with Theognis his accomplice.
I had sent orders for the apprehension of certain
individuals in Alexandria who opposed our faith, and
who had excited disturbances. But those good and
excellent bishops, who, by the clemency of the coun-
cil, had been admitted to penitence, not only received
them under their protection, but also participated in
their evil deeds. Hence I came to the determination
of banishing these ungrateful persons to some far
distant region. It is now your duty to look unto
God with the eyes of faith, even as you have already
done, and as it is right that you should do; and let
us rejoice that orthodox and philanthropic bishops
have been now appointed. If any one should make
mention of those destroyers, or presume to speak in
their praise, let him know that his audacity will be
repressed by the authority which has been committed
to me as the servant of God. May God preserve you,
beloved brethren!"
*
68
ECCLESIASTICAL HISTORY.
[BOOK I.
The bishops above-mentioned were deposed and
banished. Amphio was entrusted with the church of
Nicomedia, and Chrestus with that of Nice. But
the exiled bishops, with their usual artfulness, abused
the benevolence of the emperor, renewed the previous
contests, and regained their former power.
CHAPTER XXI.
THE ARTFUL MACHINATIONS OF EUSEBIUS AND HIS PAR-
TISANS AGAINST THE HOLY EUSTATHIUS, BISHOP OF
ANTIOCH.
EUSEBIUS, as I have already stated, seized the dio-
cese of Constantinople by force. He acquired great
power in that city: he visited, and often familiarly
entertained the emperor; and hence he prepared to
injure by his artifices those who were foremost in the
support of truth. He at first feigned a desire of
going to Jerusalem, to see the celebrated edifices
there erected: and the emperor, who was deceived by
him, allowed him to set out with the utmost honour,
granting him the use of the royal carriages, and other
privileges. Theognis, bishop of Nice, who, as we
have before said, was his accomplice in his evil
designs, travelled with him. When they arrived at
Antioch, they put on the appearance of friendship,
and were received with much honour. Eustathius,
the great defender of the faith, treated them with
fraternal kindness. When they arrived at the holy
city, they had an interview with those who were of
the same opinions as themselves, namely, Eusebius,
CHAP. XXI.]
ARTFUL SCHEMES.-A. D. 331.
69
bishop of Cæsarea, Patrophilius, bishop of Scytho-
politamus, Actium, bishop of Lydda, Theodotus,
bishop of Laodicea, and others who had imbibed the
Arian sentiments; they made known their designs to
them, and went with them to Antioch. Their pretext
for thus journeying together was, that due honour
might be rendered to Eusebius; but their real motive
was to attack the truth. They bribed a woman who
was a professed prostitute, to say whatever they might
desire: they then repaired to the council, and when
all the members were assembled, they introduced the
wretched woman. She held a babe in her arms, of
which she loudly and impudently affirmed that Eus-
tathius was the father. Eustathius, conscious of his
innocence, asked her whether she could bring forward
any witness to prove what she had advanced. She
replied, that she could not: yet these equitable judges
received her testimony, although it is said in the law,
that by two or three witnesses every word must be
established; and although the apostle says, that an
accusation is not to be received against an elder
unless there be two or three witnesses. But they
despised these divine laws, and admitted the accu-
sation against this great man without any witnesses.
When the woman had again declared upon oath that
Eustathius was the father of the babe, the judges
condemned him as an adulterer. The other bishops,
who upheld the apostolical doctrines, were ignorant of
all these intrigues. They openly opposed the sen-
tence, and advised Eustathius not to submit to it.
The originators of the plot promptly repaired to the
emperor, and endeavoured to persuade him that the
70
ECCLESIASTICAL HISTORY.
[BOOK I.
accusation was true, and the sentence just; and they
succeeded in obtaining the banishment of a man of
rigid piety, and of great wisdom, as an adulterer and
a tyrant. He was conducted across Thebes to a city
of Illyria.
CHAPTER XXII.
BISHOPS OF HERETICAL OPINIONS ORDAINED IN ANTIOCH
AFTER THE BANISHMENT OF ST. EUSTATHIUS.
EULALIUS was first ordained in place of Eustathius.
But Eulalius, surviving his elevation only a short
period, it was much desired that Eusebius, bishop of
Palestine, should be translated to this bishopric.
Eusebius, however, refused the appointment, and the
emperor forbad its being conferred on him: the
dignity, therefore, fell upon Euphonius, who died
after a lapse of only one year and a few months, and
was succeeded by Flacillus. All these bishops secretly
clung to the Arian opinions. Hence it was, that
most of those individuals, whether of the clergy or
of the laity, who valued religion, left the churches
and formed assemblies among themselves. They were
called Eustathians, although it was after the banish-
ment of Eustathius that they held their meetings.
The wretched woman above-mentioned, was soon after
attacked by a severe and protracted illness; and she
then avowed the imposture in which she had been
engaged, and made known the whole affair, not only
to two or three, but to almost all the priests. She
confessed that the accusation itself was untrue, but
CHAP. XXIII.] INDIANS CONVERTED.—A. D. 331. 71
yet that her oath was not altogether false, as Eus-
tathius the coppersmith was the father of the babe.
Such were some of the crimes perpetrated in Antioch
by that faction.
CHAPTER XXIII.
CONVERSION OF THE INDIANS.*
Ar this period, the light of faith was for the first
time shed upon India. The courage and the piety of
the emperor had become celebrated throughout the
world; and all the barbarians had learnt, that to be
at peace with him was more desirable for them than
to carry on war against him. Being thus able to
undertake other enterprises, many persons set out on
long journeys; some for the desire of making dis-
coveries, others from a spirit of commercial enter-
prise. A philosopher of Tyre about this period,
desiring to penetrate into the interior of India, set off
for this purpose with his two nephews. When he
had accomplished the object of his wishes, he em-
barked on board a ship to return to his own country.
This ship being compelled, by scarcity of water, to
touch at a port to obtain a fresh supply, the bar-
barians fell upon her, drowned some of the crew, and
took the others prisoners. The philosopher was
among the number of those who were killed. His
nephews were conducted to the king. The name of
the one was Edesius, and of the other Frumentius.
The king of the country perceiving, in course of time,
that they possessed talent and sagacity, promoted
* Περὶ τῆς Ἰνδῶν πίστεως.
72
ECCLESIASTICAL HISTORY.
[BOOK I.
them to the superintendence of his household. If
any one should doubt the truth of this account, let
him recal to mind the promotion of Joseph in the
kingdom of Egypt, and also the history of Daniel,
and of the three godly young men, who became
princes of Babylon, after having been its captives.
The king died, and was succeeded by his son; and
these young men were advanced to still greater
power. As they had been brought up in the true
religion, some merchants who frequented the country
proposed to them to assemble, according to the custom
of the Roman church, to perform the divine service.
A long time afterwards they solicited the king to
reward their services, by permitting them to return to
their own country. They obtained his permission,
and safely reached the Roman empire, Edesius directing
his course towards Tyre. But Frumentius, whose
religious zeal was greater than the natural feeling
of filial affection, proceeded to Alexandria, and in-
formed the bishop of that city, that the Indians were
deeply anxious to obtain spiritual light. Atha-
nasius, who then held the reins of this church, re-
plied by saying, "Who could remove better than you
could the gross ignorance of this people, and intro-
duce among them the light of Divine truth?" After
having said this, he conferred upon him the sacerdotal
dignity, and sent him to preach to those nations.
The newly-ordained priest left his country, crossed
without fear the intervening sea, and returned to the
uncivilized nation among whom, through the grace of
God, he cheerfully and successfully laboured. He con-
firmed the truth of his doctrine by extraordinary
CHAP. XXIV.] IBERIANS CONVERTED.
328. 73
signs, and convinced all
all gainsayers, performing
miracles similar to those of the apostles; and by his
instrumentality, many were daily enlightened.
CHAPTER XXIV.
CONVERSION OF THE IBERIANS.
FRUMENTIUS was the means of communicating the
knowledge of God to India. Iberia, about the same
time, was taught the way of truth by a captive
woman. She devoted herself to prayer: she allowed
herself no better bed than a sack spread upon the
ground, and accounted fasting her highest enjoyment.
This austerity was rewarded by gifts similar to those
of the apostles. The barbarians, who were ignorant
of medicine, were accustomed, when attacked by
disease, to visit each other, in order to ask those who
had suffered in a similar way by what means they
had been cured; in accordance with this custom, a
native woman who had a sick child, repaired to this
admirable female, to enquire if she knew of any cure
for the disease. The latter took the child, placed it
upon her bed, and prayed that it might be healed.
Her supplication was heard, and the disease was re-
moved. This extraordinary woman hence obtained
great celebrity; and the queen, who was suffering
from a severe disease, hearing of her by report, sent
for her. The captive held herself in very low esti-
mation, and would not accept the invitation of the
queen. But her majesty, in her anxiety to obtain
relief from suffering, threw aside her royal dignity,
74
ECCLESIASTICAL HISTORY.
[BOOK I.
The
and went herself to seek the captive woman.
latter made the queen lie down upon her bed, and
applied to her disease the efficacious remedy of prayer.
The queen was healed, and offered as rewards for so
important a service, gold, silver, garments, mantles,
and such gifts as royal munificence could bestow.
The holy woman told her, that she did not want any
of these recompences, and that the greatest reward
she desired was to lead her to the knowledge of re-
ligion. She then meekly explained the Divine doc-
trines, and exhorted her to erect a church in honour
of Christ who had healed her. The queen then re-
turned to the palace, and excited the admiration of
her consort, by relating to him the miraculous mode
of her cure; and led him to acknowledge the power of
that God whom the captive adored.
She besought
him not only to seek the knowledge of God, but to
erect a church, that all the nation might serve Him.
The king praised the miracle which had been per-
formed upon the queen, but he would not consent to
erect a church. A short time after
A short time after he went out
hunting, and, by the mercy of God, was converted in
the same way as Paul: for a sudden storm arose,
and enveloped him in darkness, which did not extend
beyond him, for those with him were not deprived
of light. He, however, found means to dispel the
darkness, for his perplexity led him to the knowledge
of the Saviour. His mind reverted to his former
unbelief, he implored the help of the God of the
captive woman, and immediately the darkness was
removed. He then went to the extraordinary cap-
tive, and asked her in what way a church ought to
CHAP. XXIV.]
IBERIANS CONVERTED.—A. D. 328. 75
be built. He who once filled Bezaleel with archi-
tectural skill, graciously enabled this woman to devise
the plan of a church. When she had drawn the plan,
the erection of the church was immediately com-
menced. When the edifice was completed, the roof
put on, and every thing supplied except the priests,
this admirable woman persuaded the king to send to
the Roman empire for teachers of religion. The king
accordingly despatched an embassy for the purpose.
The emperor Constantine, who was warmly attached
to the cause of religion, gladly welcomed the am-
bassadors when informed of the purport of the em-
bassy. He selected a bishop endowed with great
faith, wisdom, and virtue, and presenting him with
many gifts, sent him to the Iberians, that he might
lead them to the knowledge of God. Not content
with having effected so much for Iberia, he was led
by his own feelings to protect the Christians in
Persia; and, learning that they were persecuted, and
that the king treated them with great cruelty, he
wrote to him, entreating him to embrace the Christian
religion himself, as well as to honour its professors.
His own letter will render the subject more intelli-
gible than any description.
C
CHAPTER XXV.
LETTER WRITTEN BY THE EMPEROR CONSTANTINE
SAPOR, THE KING OF PERSIA, RESPECTING THE CHRIS-
TIANS.
ΤΟ
"IN preserving the holy faith I enjoy the light of
truth, and by following the light of truth I attain to
76
ECCLESIASTICAL HISTORY.
[BOOK I.
greater knowledge of the faith. I adhere to that
most holy religion which inculcates the recognition
and worship of one God. By the powerful protection
of that God, I came at first from the furthest boun-
daries of the ocean, and have now filled the whole
empire with hope of deliverance from trouble. All
the provinces which were suffering from the oppression
of tyrants have been rescued, and their property re-
stored. This I declare to be the work of God. My
soldiers believe in this God; they bear his standard,
and through him they gain the most famous victories.
I confess that God is ever in my mind; that my spirit
dwells upon the contemplation of his elevation and
glory, and that I simply kneel when I call upon him;
shunning the effusion of blood, the odour arising
from victims, the light kindled by means of earthly
materials, and all the other evil superstitions and
awful errors, by means of which the heathen are
destroyed: for God does not permit those gifts to be
abused which, in his good Providence, he has bestowed
upon men for the supply of their wants.
He only
requires of men purity of mind and a spotless con-
science: their virtues and their piety are weighed by
Him. He is pleased with modesty and with gentle-
ness; he delights in meekness, and hates those who
excite contentions: he loves faith, visits unbelief with
chastisement, and takes vengeance upon those who,
arrogant of power, are haughty and contumelious.
He abases those who are proud, and rewards the
humble-minded and the forbearing. He protects
those kings who exercise justice, increases their power,
and blesses them with peace. I do not deceive my-
CHAP. XXV.]
77
LETTER TO SAPOR.
self, my brother, when I confess that God is the
Ruler and the Father of all men. Many who pre-
ceded me upon the imperial throne were so deluded
by error as to deny this truth. But their latter end
was so dreadful, that they are held up as a fearful
warning to deter all others from the commission of
similar iniquity. That man was one of them who
was driven hence by Divine vengeance like a thunder-
bolt into your country, where he raised a memorial
of his infamy. But the age in which we live is dis-
tinguished by the open and manifest punishments
which have been inflicted on such persons. I myself
have witnessed the end of one of those who had
enacted unjust laws against the people who serve
God. Hence it is that I more especially thank God
for having now, by a peculiar dispensation of his
Providence, restored peace to those who observe his
law. I am led to expect future happiness and security
from the circumstance, that God has in his goodness
united all men in the exercise of the one pure and
true religion. I rejoice exceedingly to hear that
multitudes have become Christians, and that the
finest provinces of Persia are honoured with their
residence. I hope that they, and you likewise, will
be blessed with prosperity in all that concerns you
both, and that you may experience the favour and
the goodness of the Ruler of the universe. I com-
mend the Christians to your care, and leave them in
your protection; treat them, I beseech you, with
benevolence. Your fidelity in this respect will be
attended by results incalculably beneficial to yourself
as well as to us."
78
[BOOK I.
ECCLESIASTICAL HISTORY.
This excellent emperor held all who had embraced
the true religion in such high estimation, that he not
only watched over the believers who resided in his
dominions, but also assisted those who were located
in other and distant regions. For this reason he was
blessed with the special protection of God, so that
although his dominions extended throughout Europe,
and Africa, and the greater part of Asia, his subjects
were all obedient, and attached to his government.
All foreign nations recognised his power, some spon-
taneously, others from having been overcome by him
in war. Trophies were erected every where to honour
him, and he was universally proclaimed the con-
queror: but his praise has been resounded by many
other writers. We must resume the thread of our
history. This emperor, who deserves the highest
fame, devoted his whole mind with zeal worthy of the
apostles to ecclesiastical matters, while those who had
been admitted to the sacerdotal dignity not only
neglected the church, but endeavoured to up-root it
from the very foundations. They invented false
accusations against all those who most firmly main-
tained the doctrines taught by the apostles, in order
that they might depose and banish them. Their
envy was not satisfied by the infamous falsehood
which they had circulated against Eustathius, but
they had recourse to every artifice to effect the ruin
of the other great bulwark of religion. I shall relate
these occurrences as concisely as possible.
CHAP. XXVI.] A PLOT.—A.D. 325-326.
79
CHAPTER XXVI.
AN ACCOUNT OF THE PLOT FORMED AGAINST THE HOLY
ATHANASIUS.
ALEXANDER, that exemplary bishop, who had con-
demned the blasphemies of Arius, having died five
months after the council of Nice, Athanasius was
appointed to the church of Alexandria. He had
from his youth been instructed in the holy Scrip-
tures; and had attracted general admiration by his
faithful discharge of the duties pertaining to each
ecclesiastical degree. He had, at the general council,
so well defended the doctrines of the apostles, that he
obtained the approbation of all who upheld the truth,
and excited the enmity of those who opposed it. He
had attended the council as one of the retinue of
Alexander, for he was then very young, although he
was the principal deacon. When those who had
denied the only begotten Son of God, heard of his
appointment to the bishopric of Alexandria, they
thought that his promotion would prove the destruc-
tion of their power: they, therefore, resorted to
machinations against him. They bribed some of the
adherents of Melitus, who had been deposed by the
council of Nice, but who had persevered in exciting
commotions in Thebes, and in the country round
Egypt, and persuaded them to go to the emperor,
and to accuse Athanasius before him of having levied
a tax upon Egypt, and of having given the proceeds
of this taxation to a certain man who was preparing
80
ECCLESIASTICAL HISTORY.
[BOOK I.
to usurp the imperial power. The emperor, as-
tonished at this information, sent orders for Atha-
nasius to repair to Constantinople. Upon his arrival
he proved that the accusation was false, and was per-
mitted to return to his church, as is shown by a
letter on this subject from the emperor to the church
of Alexandria. I shall only transcribe the con-
cluding paragraph.
1
CHAPTER XXVII.
LETTER FROM THE EMPEROR CONSTANTINE TO THE
ALEXANDRIANS.
"BELIEVE me, my brethren, the wicked were
unable to effect any thing against your bishop. They
surely could have been actuated by no other design
than to make us lose time, and to leave no room for
their own repentance in this life. Assist each other,
love those who love you; and exert all your power in
the expulsion of those who wish to interrupt your
concord. Look unto God, and love one another.
I joyfully welcomed Athanasius your bishop; and I
have conversed with him as with one whom I know
to be a man of God.”
CHAPTER XXVIII.
ANOTHER PLOT AGAINST THE BISHOP ATHANASIUS.
THE calumniators of Athanasius felt no remorse;
on the contrary, they devised so bold a fiction against
CHAP. XXVIII.] ANOTHER PLOT.—a.d. 334.
81
Can
him, that it surpassed any fable that had been in-
vented by the ancient writers, whether comic or
tragic. They again bribed individuals of the same
party; and brought them before the emperor, to
criminate the virtuous bishop. Amongst them were
Eusebius, Theognis, and Theodore, bishop of Perin-
thus, a city now called Heraclea.
now called Heraclea. After having
accused Athanasius of dreadful crimes, which could
not then be specified in detail, they persuaded the
emperor to convene a council at Cæsarea in Palestine,
where Athanasius had many enemies, and to command
that his cause should be there tried. The emperor
little suspected that bishops could be capable of such
duplicity, and was perfectly ignorant of their in-
trigues; he was, therefore, persuaded by them to act
as they desired. But the holy Athanasius, well aware
of the malevolence of his enemies, refused to appear
at the council. This served as a pretext to those
who opposed the truth to criminate him still further;
and they accused him before the emperor of con-
tumacy and arrogance. And thus all his hope was
frustrated; for the emperor, although exceedingly
forbearing, became exasperated by their representa-
tions, and wrote to him in an angry manner, com-
manding him to repair to Tyre where the council was
ordered to assemble, because, as I think, the metro-
politan bishop of Cæsarea was distrusted by Atha-
nasius. The emperor wrote also to the council in a
style consistent with his devoted piety. His letter is
as follows.
6
82
[BOOK I.
ECCLESIASTICAL HISTORY.
{
CHAPTER XXIX.
EPISTLE OF THE EMPEROR CONSTANTINE TO THE
COUNCIL.
"CONSTANTINE AUGUSTUS to the holy council as-
sembled in Tyre.
"In the general prosperity which distinguishes
this period, it seems right that the Catholic Church
should likewise be exempt from trouble, and that the
servants of Christ should be freed from every annoy-
ance. But as certain individuals, who are instigated
by the love of contention, and who lead a life un-
worthy of their profession, endeavour to excite dis-
order, which appears to me to be a source of the
greatest regret, I beseech you to assemble together,
as I know that you yourselves desire, that a council
may be convened without delay; so that you may
support those who require your assistance, that you
may heal the brethren who are afflicted with spiritual
maladies, that you may reunite the members of the
one body, that you may rectify the disorders of the
church while time permits; and that you may restore
concord to those provinces which, alas! were thrown
into confusion by the arrogance of a few men. I
believe every one would admit that you could not
perform any thing so pleasing in the sight of God, so
conformable to all my desires, as well as to your own;
or so conducive to your own honour, as to restore
peace. Do not delay, but endeavour with redoubled
alacrity to terminate these discussions, with all that
sincerity and fidelity which, according to the com-
1
CHAP. XXIX.] LETTER TO TYRE.-A.D. 335.
83
mand of our Saviour, ought to pervade all our
actions. Nothing shall be omitted on my part to
further the interests of our religion. I have done all
that you recommended in your letters. I have
written to those bishops whom you specified, directing
them to repair to the council for the purpose of de-
liberating with you upon ecclesiastical matters. I
have also sent Dionysius, one of the consuls, to
remind those who are to sit in council with you, of
their duty to be zealous in the maintenance of good
order in every thing that is transacted. If any one
should dare to disobey our command, and refuse to
come to the council, which, however, I do not think
possible, we must send him into immediate banish-
ment, that he may learn not to oppose the decrees
enacted by the emperor for the support of truth.
All that now devolves upon your holiness is to judge
without partiality or prejudice, to obey the ecclesias-
tical and apostolical canons, and to devise suitable
remedies for the evil which has resulted from error;
in order that the church may be freed from all re-
proach, that my anxiety may be diminished, that
peace may be restored, and that your renown may be
increased. May your God preserve you, beloved
brethren."
The bishops accordingly repaired to the council of
Tyre. Amongst them were those who were suspected
of holding heterodox doctrines; Asclepas, bishop of
Gaza, was one of the accused: the admirable Atha-
nasius also attended. I shall first dwell on the accu-
sation alleged against him, and shall then relate the
proceedings of this famous court of justice.
84
[BOOK I.
ECCLESIASTICAL HISTORY.
CHAPTER XXX.
COUNCIL OF TYRE.
ARSENIUS was the bishop of the Melitian faction.
His partizans put him in a place of concealment, and
requested him to remain there. They then cut off
the right hand of a corpse, embalmed it, placed it in
a wooden coffin, and carried it about every where,
declaring that it was the hand of Arsenius, who had
been murdered by Athanasius. But the omniscient
God did not permit Arsenius to remain long in con-
cealment. It was first rumoured that he had gone to
reside in Egypt; then, that he was at Thebes; after-
wards he was led by Divine Providence to Tyre, where
the hand represented as his had been brought before
the council. The friends of Athanasius arrested him,
and detained him for a time at an inn.* Early one
morning, as soon as the great Athanasius appeared in
the council, a woman of loose principles was ushered
in: she deposed in a loud and impudent manner that
she had vowed perpetual virginity, but that Athanasius,
who had lodged in her house, had violated her chastity.
The judges of Athanasius commanded him to reply to
the deposition against him; but he was silent, as if he
had not been Athanasius. Timotheus, however, a pres-
byter, who had entered the council with the accuser,
addressed her in the following terms: "Have I, O
woman, ever conversed with you, or have I ever
entered your house?" She replied with the utmost
effrontery, railed at Timotheus, and, pointing at him
* Καταγωγή.
CHAP. XXX.]
85
COUNCIL OF TYRE.-A.D. 335.
with her finger, she exclaimed, "It was by you that
the act of violence was committed upon me;" and she
added other indelicate expressions which are used by
women destitute of all modesty. Those who had
devised this calumny, and the judges who were cog-
nizant of it, were covered with confusion, and the
woman was dismissed. Athanasius said that instead
of sending her away they ought to ascertain from her
the names of those by whom she had been employed;
but his accusers replied that he had perpetrated other
flagrant crimes, of which it was utterly impossible
that he could by any art be exonerated; and that eyes,
even without ears, were sufficient to demonstrate his
culpability. Having said this, they exhibited the
celebrated coffin, and exposed the embalmed hand to
view. At this sight, all the spectators uttered a loud
cry. Some believed the accusation to be true; the
others suspected the falsehood, and thought that
Arsenius was lurking somewhere or other in conceal-
When at length, after some difficulty, silence
was obtained, the accused asked his judges whether
any of them knew Arsenius. Several of them replying
that they had been intimately acquainted with him,
Athanasius gave orders that he should be brought
before them. Then he again asked them, whether
that was the same Arsenius whom he was accused of
having assassinated, and of having afterwards insulted,
by cutting off his right hand. When they had
confessed that it was the same individual, Athanasius.
raised both the sides of his cloak, so as to display his
two hands, and said, "No man has received more than
two hands from the Creator." The calumniators and
ment.
Joh
86
[BOOK I.
ECCLESIASTICAL HISTORY.
7
the judges who were privy to the crime, instead of
hiding themselves, or praying that the earth might
open and engulph them, raised an uproar and com-
motion in the assembly, and declared that Athanasius
was a sorcerer, and that he had by his magical incan-
tations bewitched the eyes of men. They strove to
tear him in pieces, and to kill him, although only a
short time previously they had condemned him on a
charge of murder. But those whom the emperor had
entrusted with the preservation of order, saved the
life of Athanasius by dragging him away from them,
and hurrying him on board a ship. When he was pre-
sented to the emperor, he described all the stratagems
which had been employed against him. The calum-
niators sent bishops attached to their faction into
Mareota. Theognis, bishop of Nice, Theodore,
bishop of Perinthus, Maris, bishop of Chalcedonia,
Narcissus, bishop of Cilicia, with others of the same.
sentiments, were selected for this purpose. Mareota
is situated near Alexandria, and derives its name from
the lake Mareotis. Here they invented other false-
hoods, renewed their former artifices, and framed
groundless accusations, which they caused to be laid
before the emperor.
CHAPTER XXXI.
CONSECRATION OF THE CHURCH OF JERUSALEM.-BA-
NISHMENT OF ST. ATHANASIUS.
C
ALL the bishops who were present at the council of
Tyre were commanded by the emperor to proceed to
CHAP. XXXI.] EXILE OF ATHANASIUS.-A. D. 335. 87
Jerusalem, to consecrate the church which he had
there erected. The piety and faithfulness of the
excellent ruler became conspicuous by his liberality in
granting abundant supplies of provisions, not only to
the bishops and their followers, but to the vast multi-
tudes who flocked from all parts to Jerusalem. Around
the holy altar was a curtain belonging to the emperor,
richly adorned with gems and gold. When the
dazzling festival was concluded, each bishop returned
to his own diocese. The emperor was highly gratified
when informed of the splendour and magnificence
displayed on the occasion, and blessed the Author of
all good for having granted his petition. Athanasius
went to him to complain of his unjust condemnation,
and at his request the culpable bishops were com-
manded to repair to the court. Upon their arrival,
they desisted from urging any of their former calum-
nies, because they knew how clearly they could be
refuted; but they made it appear that Athanasius had
threatened to prevent the exportation of corn. The
emperor believed what they said, and banished him to
a city of Gaul called Treves. This occurred in the
thirtieth year of the emperor's reign.
CHAPTER XXXII.
WILL OF THE BLESSED EMPEROR CONSTANTINE.
A YEAR and a few months subsequently (A.D. 337),
the emperor was taken ill at Nicomedia, a city of
Bithynia. Being thus led to reflect on the uncertainty
of human life, he received the holy rite of baptism,
88
ECCLESIASTICAL HISTORY.
[BOOK I.
which he had intended to have deferred until he could
be baptised in the river Jordan. He settled the suc-
cession to the imperial throne upon his three children,
Constantine, Constantius, and Constans. He enacted
that the great Athanasius should return to Alexan-
dria, and expressed this decision in the presence of
Eusebius, who used every argument to dissuade him.
CHAPTER XXXIII.
APOLOGY FOR CONSTANTINE.
It ought not to excite astonishment that Constantine
was so far deceived as to send so many great men into
exile; for he believed the assertions of bishops, who
skilfully concealed their malice under the appearance
of illustrious qualities. Those who are acquainted
with the Sacred Scriptures know that the holy David,
although he was a prophet, was deceived; and that
too not by a priest, but by one who was a menial, a
bondsman, and a profligate: for Ziba, I say, deluded
the king by falsehoods against Mephibosheth, and thus
obtained his land. It is not to condemn the prophet
that I thus speak; I only propose to defend the em-
peror, to show the weakness of human nature, and to
teach that implicit belief should not be given to those
who advance accusations, even though they may
appear to deserve it; but that the other party ought
also to be heard, and that attention ought to be given
to the statements of the accused. However, the em-
peror was translated from his earthly dominions to a
better kingdom.
CHAP. XXXIV.] END OF CONSTANTINE.-A.D. 337. 89
CHAPTER XXXIV.
THE END OF THE HOLY EMPEROR CONSTANTINE.
THE body of the emperor was enclosed in a golden
coffin, and was carried to Constantinople by the go-
vernors of the provinces, the military commanders,
and the other officers of state, preceded and followed
by the armies, all bitterly deploring their loss; for
Constantine had been as an affectionate father to them
all. The body of the emperor was allowed to remain
in the palace until the arrival of his sons; the honours
then rendered to him require no description here, as a
full account has been given by other writers. From
their works, which are easy of access, may be learnt
how greatly the Ruler of all honours his faithful
servants. If any one should be tempted to unbelief,
let him look at what occurs near the tomb and the
statue of Constantine, and then he must admit the
truth of what God has said in the Scriptures, "I will
honour those who have honoured me, and those who
have despised me shall be despised."
END OF THE FIRST BOOK.
90
[BOOK II.
ECCLESIASTICAL HISTORY.
BOOK II. CHAPTER I.
RETURN OF ST. ATHANASIUS.
ATHANASIUS returned to Alexandria, after having
remained two years and four months at Treves. Con-
stantine, the eldest son of Constantine the Great,
whose imperial sway extended over Gaul, wrote the
following letter to the church of Alexandria.
CHAPTER II.
EPISTLE OF THE EMPEROR CONSTANTINE, THE SON OF
CONSTANTINE THE GREAT, TO THE ALEXANDRIANS.
"CONSTANTINE CÆSAR to the members of the
Catholic Church of Alexandria.
"I think that you cannot have forgotten how Atha-
nasius, the interpreter of the venerated law, was sent
for a time into Gaul, on account of the sanguinary
designs of his enemies, lest he should fall a sacrifice to
the cruelty of those evil men. To avoid this im-
minent peril, he was directed to remain in a city
under my jurisdiction, where he was abundantly
supplied with every necessary, but the greatness of
his virtue, supported as it was by the grace of God,
led him to despise all the calamities of adverse
fortune. Constantine, my lord and my father, of
blessed memory, intended to have reinstated him in
his former bishopric, and to have restored him to
CHAP. II.] LETTER OF CONSTANTINE.-A. D. 338. 91
you; but as he was arrested by the hand of death
before his desires were accomplished, I, being his heir,
must carry them into execution. You will learn from
your bishop himself with how much respect I have
acted towards him. Nor indeed is it surprising that
he should have been thus treated by me; I was incited
to this line of conduct by perceiving his great virtue,
and the love evinced by you towards him. May
Divine Providence watch over you, beloved brethren!"
According to the directions contained in this letter,
St. Athanasius returned from exile; he was most
gladly welcomed both by the rich and by the poor, by
the inhabitants of cities, and by those of the provinces.
Hence Eusebius, Theognis, and those of their faction
resorted to their former machinations, and endea-
voured to prejudice the young emperor against him.
I shall now proceed to relate in what manner Con-
stantius swerved from the doctrines of the Apostles.
CHAPTER III.
DECLENSION OF THE EMPEROR CONSTANTIUS FROM THE
TRUE FAITH.
CONSTANTIA,* the widow of Licinius, was the sister
of Constantine. She was intimately acquainted with
a certain priest who had imbibed the doctrines of
Arius. He did not openly acknowledge his heter-
odoxy; but, in the frequent conversations which he
had with her, he did not refrain from declaring that
Arius had been unjustly calumniated. After the
* Constantia died A. D. 329.
92
[BOOK II.
ECCLESIASTICAL HISTORY.
death of her ungodly husband, the renowned Con-
stantine did every thing in his power to solace and
comfort her. He attended her also in her last illness,
and rendered her every service which she could desire.
She then presented the priest whom I mentioned
to the emperor, and entreated him to receive him
under his protection. Constantine acceded to her
request, and soon after fulfilled his promise. But
though the priest was permitted the utmost freedom,
and was advanced to a most honourable office, yet he
always concealed his corrupt principles, being well
aware of the firmness with which the emperor adhered
to the truth. When Constantine was on the point
of being translated to a higher and an eternal king-
dom, he drew up a will, in which he directed that his
dominions should be divided among his children.
None of them were with him when he was dying, so
he entrusted the will to the priest alone, and desired
him to give it to Constantius, who, being at a shorter
distance from the spot than his brothers, was ex-
pected to arrive the first. Accordingly, upon the
arrival of Constantius, the priest presented the will
to him; and he thus obtained his favour, and was
commanded to visit him frequently. Perceiving the
weakness of Constantius, whose mind could only be
compared to reeds driven to and fro by the wind, he
became emboldened to attack the doctrines of the
gospel. He loudly deplored the troubles of the
church, and asserted that they were all produced by
those who had appended the unscriptural word
"consubstantial" * to the confession of faith, and
* ῾Ομοούσιος.
CHAP. IV.] GREGORY'S ORDINATION.-A.D. 339-49. 93
that all the disputes among the clergy and the laity
had been occasioned by them. He calumniated
Athanasius and all who coincided in his opinions,
and formed designs for their destruction. He had
for his accomplices, Eusebius, Theognis, and Theo-
dore, bishop of Perinthus.* The latter, who went
generally by the name of Heracleotes, was a man of
great erudition, and had written an exposition of the
holy Scriptures. These bishops resided near the
emperor, and frequently visited him; they assured
him that the return of Athanasius from banishment
had occasioned many evils, and had excited a tempest
by which not only Egypt, but also Palestine, Phœ-
nicia, and the adjacent countries, had been shaken.
CHAPTER IV.
SECOND EXILE OF ST. ATHANASIUS.-ORDINATION AND
DEATH OF GREGORY.
WITH these and similar arguments, the bishops.
assailed the weak-minded emperor, and persuaded him
to expel Athanasius from his church. But obtaining
timely intimation of their design, Athanasius de-
parted towards the west. The partisans of Eusebius
had sent false accusations against him to Julius,
bishop of Rome. In obedience to the laws of the
church, Julius summoned the accusers and the
accused to Rome, that the cause might be tried.
Athanasius, accordingly, set out for Rome, but the
* A town of Thrace on the Propontis, afterwards called He-
raclea.
94
ECCLESIASTICAL HISTORY. [BOOK II.
}
calumniators refused to go because they saw that
their falsehood would inevitably be detected. But
perceiving that the flock of Athanasius was left
without a pastor, they appointed over it a wolf
instead of a pastor. Gregory, for this was his
name, surpassed the wild beasts in deeds of cruelty
and ferocity, and during six years he grievously
oppressed the flock: but at the expiration of that
period, he was destroyed by the flock.* Athanasius
went to Constantius (Constantine, the eldest brother,
having fallen in battle), and complained of the plots
laid by the Arians against him, and of their oppo-
sition to the apostolical faith. He did not fail to
remind him of his father's having attended the
general council in person, and of his having confirmed
by an express law all the decrees which were there
issued. The emperor was excited to emulation by
hearing these commendations of his father's zeal.
He wrote to his brother exhorting him to preserve
inviolate the religion of their father, which ought by
right of inheritance to be theirs also; for it was by
his piety that Constantine had strengthened his
empire, expelled the tyrants of Rome, and subjugated
the barbarians. Constans was induced by this letter
to summon the bishops from the east and from the
west to Sardica, which was a city of Illyria, and the
metropolis of Dacia, that they might deliberate on the
means of removing the numerous troubles of the
church.
:
* A. D. 349, Tillemont; A. D. 346, Mansi.
CHAP. V.]
95
PAUL.—A.D. 350.
CHAPTER V.
PAUL, BISHOP OF CONSTANTINOPLE.
PAUL, bishop of Constantinople, who faithfully
maintained orthodox doctrines, was accused by the
Arians of having excited seditions, and of having
committed the other crimes which they usually laid
to the charge of all those who preached true piety.
The people, who feared the machinations of his
enemies, would not permit him to go to Sardica.
The Arians, taking advantage of the weakness of the
emperor, procured from him an edict of banishment
against Paul, who was, accordingly, sent to Cucusum,
a little town formerly included in Cappadocia, but
which now forms part of Lesser Armenia. But these
disturbers of the public peace were not satisfied with
having driven the admirable Paul into a desert.
They sent the agents of their cruelty to dispatch him
by a violent death. St. Athanasius testifies to this
fact in the defence which he wrote of the flight of
Paul. He uses the following words: "They pursued
Paul, bishop of Constantinople, and having seized him
at Cucusum, a city of Cappadocia, they had him
strangled, by order of Philip the pro-consul, who was
the protector of their heresy, and the active agent of
their most atrocious projects. Such were the murders
to which the blasphemy of Arius gave rise. A viru-
lent opposition was raised by this faction against the
only begotten Son of God, and his servants were not
spared."
96
BOOK II.
ECCLESIASTICAL HISTORY.
CHAPTER VI.
THE HERESY OF MACEDONIUS.
THE Arians, having effected the death of Paul, or
rather having despatched him to the kingdom of
heaven, gave his bishopric to Macedonius, who, they
imagined, held the same sentiments, and belonged
to the same faction as themselves, because he also
blasphemed the Holy Ghost. But, shortly after, they
deposed him, because he refused to call him a creature
whom the Holy Scriptures affirm to be the Son of
God. After his ejection, he became the leader of a
sect of his own. He taught that the Son of God is
not of the same substance as the Father, but that
he resembles Him in every particular. He also
affirmed that the Holy Ghost is a creature. These
circumstances occurred not very long ago in the
precise manner in which we have narrated them.
CHAPTER VII.
COUNCIL HELD AT SARDICA.
Two hundred and fifty bishops assembled at Sardica
(A.D. 347 al. 344), as is proved by ancient archives.
The great Athanasius, Asclepas bishop of Gaza already
mentioned, and Marcellus bishop of Ancyra the me-
tropolis of Galatia who had held this bishopric ever
since the council of Nice, all repaired thither. The
calumniators, and the chiefs of the Arian faction, who
CHAP. VIII.] LETTER FROM SARDICA.—A. D. 347.
97
X
had judged the cause of Athanasius, also attended.
But when they found that the members of the synod
were firmly attached to divine and sound doctrines,
they would not even enter the council, although they
had been summoned to it; and they fled from the
city in much trepidation. All these circumstances
are far more clearly explained in a letter drawn up
by the council; and I shall therefore now insert it.
CHAPTER VIII.
SYNODICAL LETTER FROM THE BISHOPS ASSEMBLED AT
SARDICA, ADDRESSED TO THE OTHER BISHOPS.
"THE holy council assembled at Sardica, from Rome,
Spain, Gaul, Italy, Campania, Calabria, Africa, Sar-
dinia, Pannonia, Moesia, Dacia, Dardania, Lesser
Dacia, Macedonia, Thessaly, Achaia, Epirus, Thrace,
Rhodope, Asia, Caria, Bithynia, the Hellespont,
Phrygia, Pisidia, Cappadocia, Pontus, another Phry-
gia, Cilicia, Pamphylia, Lydia, the Cyclades, Egypt,
Thebes, Lybia, Galatia, Palestine and Arabia, to the
bishops throughout the world, our fellow-ministers
in the catholic and apostolic church, and our beloved
brethren in the Lord. Peace be unto you.
"The infatuation of the Arians has often led them
to the perpetration of violent atrocities against the
faithful servants of God; they introduce false doc-
trines themselves, and persecute those who uphold
orthodox principles. So violent was their opposition
to the faith, that it reached the ears of our beloved
emperors. Through the grace of God, the emperors
!
7
98
ECCLESIASTICAL HISTORY. [BOOK II.
have summoned us from different provinces and
cities to the holy council which they have appointed
to be held in the city of Sardica, in order that all
dissensions may be terminated, all evil doctrines re-
pressed, and the religion of Christ alone established
amongst all people. Some bishops from the east
have attended the council at the solicitation of our
most religious emperors, principally on account of
the reports circulated against our beloved brethren
and fellow-ministers, Athanasius, bishop of Alex-
andria, Marcellus, bishop of Ancyra in Galatia, and
Asclepas, bishop of Gaza. Perhaps the Arians have
already tried to make you believe their groundless
accusations of the innocent, and no doubt have
endeavoured to prevent any suspicion being excited
in your mind of the depraved heresy which they
uphold: but they have not long been permitted so
much freedom of action. The Lord is the Protector
of the church; for it and for us all he suffered death,
and opened for us the way to heaven.
"The adherents of Eusebius, Maris, Theodore,
Theognis, Ursacius, Valens, Menophantes, and
Stephen, have frequently written to Julius, the
bishop of Rome, and our fellow-minister, against our
aforesaid fellow-ministers, Athanasius, bishop of Alex-
andria, Marcellus, bishop of Ancyra in Galatia, and
Asclepas, bishop of Gaza. Some other bishop wrote
to Julius, testifying the innocence of Athanasius, and
proving that all that had been asserted by the par-
tisans of Eusebius was nothing more than falsehood
and calumny. The refusal of the Arians to obey the
summons of our beloved brother and fellow-ruler,
CHAP. VIII.] LETTER FROM SARDICA.—A. D. 347. 99
Julius, and also the letter written by that bishop,
clearly prove the falseness of their accusation. For
they would have gone to Rome had they believed that
what they had done and represented against our
fellow-minister admitted of justification. But their
mode of procedure in that great and holy council is a
manifest proof of their fraud. For when, upon their
arrival at Sardica, they perceived that our brethren,
Athanasius, Marcellus, Asclepas, and others, were
there also, they were afraid of entering the council,
although they had been summoned to attend it, not
once or twice only, but repeatedly; and although
they were expected by the assembled bishops, who
were all worthy of honour and respect, particularly
the venerable Hosius, on account of his advanced age,
his adherence to the faith, and his labours in the
church. Their refusal to attend the council, and
their ignominious flight from it, prove more forcibly
than any arguments the inaccuracy of their repre-
sentations, and the duplicity of their designs.
"Those who are confident of the truth of their asser-
tions, are always ready to avow them openly. But as
these accusers would not appear to substantiate what
they had advanced, any future allegations which they
may by their usual artifices bring against our fellow-
ministers, will only be regarded as proceeding from a
desire of slandering them in their absence, not daring
to confront them openly. They fled, beloved brethren,
not only because they dared not avow their own
calumnies, but also because they knew that they
could not refute the accusations which would be
brought against them. They were charged with
100
[BOOK II.
ECCLESIASTICAL HISTORY.
having used chains, and the sword, as the engines of
their cruelty. Several individuals were present whom
they had exiled: others came forward as deputies
from those still kept in exile. The relations and
friends of those whom they had put to death also
attended: and what was of most importance, bishops
also appeared against them; one of whom exhibited
the irons and the chains with which they had bound
him. There were also witnesses to testify that the
death of many others had been occasioned by their
calumnies. Their infatuation led them to such ex-
cesses that they even attempted the life of a bishop;
and he would have fallen a sacrifice to their fury,
had he not escaped from their hands. Theodulos,
our fellow-minister, of blessed memory, died while
striving to make his escape from them; for, on
account of their calumnies, he had been condemned
to death. Some showed the wounds which the swords
of these persecutors had inflicted on them; others
deposed that they had been exposed to the torments
of famine.
"All these depositions were made, not by a few
obscure individuals, but by whole churches; the
presbyters of these churches clearly proving that the
persecutors had excited the military against their
enemies, that they had armed the people for the same
purpose, and that they endeavoured to terrify them
into subjection by judicial threats, and by the pro-
duction of spurious documents.
"Letters were read which had been written by
Theognis, for the purpose of prejudicing the em-
peror against our fellow-ministers, Athanasius, Mar-
CHAP. VIII.] LETTER FROM SARDICA.-A.D. 347. 101
¡
cellus, and Asclepas. This was attested by those
who had formerly been the deacons of Theognis.
It was also proved that they had denuded virgins,
burnt churches, and imprisoned our fellow-ministers,
and all for no other purpose than to support the in-
fatuated principles of Arianism, and to take ven-
geance on those who refused to be associated with
them. The consciousness of having committed all
these crimes threw them into great perplexity.
Intent upon concealing their culpability, they re-
paired to Sardica, thinking that their boldness in
venturing thither would efface all suspicion of their
guilt. But when they perceived that those whom
they had falsely accused, and also those who had
suffered much from their cruelty, were present; and
that likewise several had come forward with various
irrefragable accusations against them, they would not
enter the council, although our fellow-ministers,
Athanasius, Marcellus, and Asclepas, took every
means to induce them to attend; proposing not only
to prove the fraudulency of the accusations they had
advanced, but also to demonstrate the truth of those
which were laid to their charge, and likewise to show
how deeply they had injured their churches. But
they were so utterly overwhelmed by the terrors of
conscience, that they took to flight, and by this flight
was clearly proved the falsity of their accusations, as
well as their own guilt. But though their calumny
and perfidy, which had indeed been apparent from
the beginning, were now clearly perceived, yet we
determined to examine the circumstances of the case
according to the laws of truth, lest they should, from
102
[BOOK II.
ECCLESIASTICAL HISTORY.
their very flight, derive pretexts for renewed acts of
deceitfulness.
Upon carrying this resolution into effect, we
proved by their actions that they were calumniators,
and that they had formed artful designs against our
fellow-ministers. Arsenius, whom they declared had
been put to death by Athanasius, is still living. This
fact alone is sufficient to show that their other alle-
gations are false. Although they spread a report
every where that a chalice had been broken by Maca-
rius, one of the presbyters of Athanasius, yet those
who came from Alexandria, from Mareota, and from
other places, testified that this was not the fact; and
the bishops in Egypt wrote to Julius, our fellow-
minister, declaring that there were no data for har-
bouring the least suspicion that such a deed had been
committed.
66
:
"The memorials which the Arians pretend to
possess against Macarius, have been all drawn up by
one party and in these documents the depositions of
Pagans and of Catechumens were included. One of
these Catechumens, when interrogated, replied, that
he was in the church when Macarius entered it.
Another deposed that Ischeras, on whom they had con-
ferred so much celebrity, was then lying ill in his cell.
Hence it appears that the mysteries could not have
been celebrated at that time, as the Catechumens
were present, and as Ischeras was absent; for he was
at that very time confined by illness. Ischeras, that
wicked man who had falsely affirmed that Athanasius
had burnt the sacred books, and had been convicted
of the crime, now confessed that he was ill in bed
►
CHAP. VIII.] LETTER FROM SARDICA.—A.D. 347. 103
when Macarius arrived; hence the fraudulency of his
accusation was clearly demonstrated. His calumny
was, however, rewarded by his party; for he was
made a bishop, although previously he had not even
been raised to the priesthood. For two presbyters,
who some time back had lived with Melitius, and were
afterwards received by the blessed Alexander, bishop
of Alexandria, and who are now with Athanasius,
protested that he had never been ordained as an elder,
and that Melitius had never ruled the church nor
exercised any ministry in Mareota. Yet, although he
had never been ordained as an elder, they promoted
him to a bishopric, in order that his title might, by
imposing upon the imaginations of those who heard
it, lead to the reception of his false accusations.
"The writings of our fellow-minister, Marcellus,
were also read, and plainly evinced the duplicity of
the adherents of Eusebius; for what Marcellus had
simply suggested as a point of inquiry, they affirmed
that he had laid down as an established principle.
The arguments which he had advanced, before and
after the inquiry were read, and his faith was proved
to be orthodox. He did not affirm, as they repre-
sented, that the origin of the Word of God was dated
from the conception of the holy Mary, or that his
kingdom would have an end. On the contrary, he
wrote that his kingdom had had no beginning, and
would have no end. Asclepas, our fellow-minister,
produced the memorials drawn up at Antioch in the
presence of the accusers, and of Eusebius, bishop of
Cæsarea and proved his innocence by the sentence
of the bishops who had presided as judges. It was
104
ECCLESIASTICAL HISTORY. [BOOK II.
not then without cause, beloved brethren, that, al-
though so frequently summoned, they would not
attend the council; it was not without reason that
they took to flight. The reproaches of conscience
constrained them to make their escape, and thus, at
the same time, to demonstrate the groundlessness
of their calumnies, and the truth of those accu-
sations which were advanced and proved against
them. Besides all the other grounds of complaint, it
may be added that all those who had been accused of
holding the Arian heresy, and had been ejected in
consequence, were not only received, but advanced to
the highest dignities by them. They raised deacons
to the office of the presbytery; and the presbyters
who had been deposed, they promoted to the dignity
of bishops; and in all this they were actuated by no
other motive than the desire of propagating their
heresy, and of corrupting the faith.
~
"Next to Eusebius, the following are their prin-
cipal leaders, Theodore, bishop of Heraclea, Nar-
cissus, bishop of Neroniades in Cilicia, Stephen, bishop
of Antioch, George, bishop of Laodicea, Acacius,
bishop of Cæsarea in Palestine, Menophantes, bishop
of Ephesus in Asia, Ursacius, bishop of Singidunum in
Moesia, and Valens, bishop of Mursa in Pannonia.
All these bishops would not permit those who came with
them from the east to attend the holy council, nor to
join the Church of God; for, while on their road to
Sardica, they held private assemblies at different places,
and formed a compact cemented by oaths, that when
they arrived in Sardica they would not join the holy
council, nor assist at its deliberations; but that, as
CHAP. VIII.] LETTER FROM SARDICA.-A.D. 347. 105
soon as they had presented themselves, they would
immediately make their escape by flight. These facts
were made known to us by our fellow-ministers,
Macarius, bishop of Palestine, and Asterius, bishop
of Arabia, who came with them to Sardica, and have
since been converted from infidelity. These bishops
complained before the holy council of the violent
treatment they had received from them, and of the
want of correct principles evinced in all their actions.
They added, that there were many amongst them
who still held orthodox opinions, but that these were
prevented from going to the council; and that some-
times threats, and sometimes promises were resorted
to, in order to retain them in that party. For this
reason they were compelled to reside together in one
house; and were never allowed, even for the shortest
space of time, to be alone.
-
"It is not right to pass over in silence and without
mention, the calumnies, the imprisonments, the
murders, the wounds, the insidious letters, the in-
dignities, the denudation of virgins, the banishments,
the destruction of churches, the acts of incendiarism,
the translation of bishops from small towns to large
dioceses, and above all, the opposition to the true
faith excited by the Arian heresy. On account then
of all these crimes we have to declare the innocence
and purity of our beloved brethren and fellow-
ministers, Athanasius, bishop of Alexandria, Mar-
cellus, bishop of Ancyra in Galatia, and Asclepas,
bishop of Gaza, and of all the other servants of God
who are with them; and we have written to every
diocese, in order that the people of each church may
106
ECCLESIASTICAL HISTORY.
[BOOK II.
be made acquainted with the innocence of their
respective bishops, and that they may anticipate their
return, knowing that they have really the charge
over them, while those who took possession of their
churches are to be considered only as wolves.
Among these latter may be instanced Gregory in
Alexandria, Basil in Ancyra, and Quintius in Gaza.
We added, that so far from looking up to those
persons as bishops, the people are not even to call
them Christians, nor to have any association with
them, that they are not to receive any letters from
them, nor to write to them.
66
Theodore, bishop of Heraclea in Europe, Narcissus,
bishop of Neroniades in Cilicia, Acacius, bishop of
Cæsarea in Palestine, Stephen, bishop of Antioch,
Ursacius, bishop of Singidunum in Moesia, Valens,
bishop of Mursa in Pannonia, Menophantes, bishop of
Ephesus, and George, bishop of Laodicea, were
ejected from their bishoprics by the unanimous de
cision of the holy council: for though fear kept them
back from leaving the East, they had been deposed
by the blessed Alexander, bishop of Alexandria, had
imbibed the infatuation of the Arians, and had been
charged with various crimes. We have decreed that
they are unworthy not only of the episcopal dignity,
but also of communion with us. For those who re-
present the Son as separated from the substance* and
divinity of the Father, and the Word as differing
from the Father, ought to be separated from the
Catholic Church, and be estranged from all who bear
the name of Christians. Let them then be anathema
to you, and to all the faithful, because they have
* Ουσία.
CHAP. VIII.] LETTER FROM SARDICA.-A.D. 347. 107
corrupted the word of truth. For there is an apos-
tolical precept which enjoins, that if any one should
bring to you another gospel than that which ye have
received, let him be accursed.'* Command that no
one may hold communion with them; for light can
have no fellowship with darkness. Avoid coming in
contact with them; for what concord has Christ with
Belial? Be careful, beloved brethren, that you
neither write to them nor receive their letters.
Endeavour, beloved brethren and fellow-ministers,
to be present with us in Spirit at the council,
and give your hearty consent to what is enacted,
while you affix your written signature, in order
that unanimity of opinion may be established among
all our fellow-ministers throughout the world. We
declare that those are to be excommunicated from
the Catholic Church who say that Christ is God, but
not the true God; that he is the Son, but not the
true Son; and that he is both begotten and un-
begotten; † for such persons understand the term
'begotten' to signify, they say, that which has been
made. And although the Son of God existed before
all ages, they attribute to him a beginning and an
end, and yet admit that he existed before all time.
"Valens and Ursacius have, like two vipers brought
forth by an asp, proceeded from the Arian heresy.
For they boastingly declare themselves to be most
undoubted Christians, and yet they affirm that the
Word and the Holy Ghost were both crucified and
slain, and that they died and rose again; and they
pertinaciously maintain, like the heretics, that the
Father, the Son, and the Holy Ghost are of diverse
† Γεννητὸς καὶ ἀγέννητος.
* Gal. i. 8.
108
ECCLESIASTICAL HISTORY.
[BOOK II.
and distinct hypostases. We have been taught, and
we hold the catholic and apostolic tradition and faith
and confession which teach, that the Father, the
Son, and the Holy Ghost have one hypostasis,* which
is termed essence† by the heretics. If it were asked,
'What is the nature of the Son?' we should confess,
that it is the same as that of the Father; for the
Father has never been, nor could ever be, without the
Son, nor the Son without the Father. It is most
absurd to affirm that the Father ever existed without
the Son, for that this could never be the case has
been testified by the Son himself, who said, 'I am in
the Father, and the Father in me' (John xiv. 10);
and I and the Father are one' (John x. 30). We
cannot deny that he was begotten; but we say that
he was begotten before all things, whether visible or
invisible; and that he is the Creator of archangels
and angels, and of the worlds, and of the human
species. It is written, The wisdom which made all
things has taught me;' and again, All things were
made by him' (John i.).
{
(
6
"As the Word is said to have always existed, it is
plain that He could have had no commencement; for
if he had had a beginning, he could not have always
existed. God will never have an end. We do not
say that the Father is the Son, nor that the Son is
the Father; but that the Father is the Father, and
that the Son is the Son of the Father.
that the Son is the Power of the Father.
that the Son is the Word of God the Father, and that
beside him there is no other. We believe the Word
to be the true God, as well as wisdom and power.
† Ουσία,
We confess
We confess
* Ὑπόστασις,
CHAP. VIII.] LETTER FROM SARDICA.-A.D. 347. 109
We affirm that he is truly the Son, yet not in the
way in which men are said to be sons: for they are
said to be the sons of God on account of their re-
generation, or of their merit, and not on account of
their being of one hypostasis with the Father, as is
the Son. We confess that he is the only begotten
Son; for he has always been and always is in the
Father. He is the Firstborn with respect to human
nature. He differs from those who have received
the new birth, inasmuch as he is the Firstborn from
the dead. We confess that there is but one God,
and that the divinity of the Father and of the Son is
one. No one can deny that the Father is greater
than the Son: this superiority does not arise from
any difference in their nature, nor indeed from any
diversity existing between them, but simply from the
name of the Father being greater than that of the
Son.
{
"The following words uttered by our Lord, I and
the Father are one,' are by some persons explained
as referring to the concord and harmony which pre-
vail between the Father and the Son; but this is a
blasphemous and perverse interpretation. So far as
we are Catholics, we have condemned this foolish and
lamentable opinion: for just as mortal men sometimes
quarrel and afterwards are reconciled, so do such
interpreters infer that disputes and dissension are
liable to arise between God the Father Almighty and
his Son; a supposition which is altogether absurd and
untenable. But we believe and maintain that those
holy words, I and the Father are one,' point out
the oneness of the hypostasis, and the unity of the
6
110
ECCLESIASTICAL HISTORY.
[BOOK II.
Father and of the Son. We also believe that the Son
reigns with the Father, that his reign has neither
beginning nor end, and that it is not bounded by
time, nor subject to any contingencies: for what has
always existed can never have commenced, and can
never terminate. We recognise and we receive the
Holy Ghost the Comforter, whom the Lord promised
to send, and whom we believe has been sent.
It was
not the Holy Ghost who suffered. He who suffered
was the Christ, who took the nature of man, and was
born of the Virgin Mary. As man,
As man, He was capable
of suffering; for man is mortal, whereas God is im-
mortal. We believe that on the third day the man
rose in God, but that God did not rise in the man;
and that Christ presented the human nature which
he had delivered from sin and corruption as a gift to
the Father. We believe that in his own appointed
time, He will judge all men and all their actions.
So great is the ignorance and mental darkness of
those whom we have mentioned, that they are unable
to see the light of truth. They cannot comprehend
the meaning of the following words: 'that they may
be one in us.' It is obvious why the word' one' was
used; it was because the apostles received the Holy
Spirit of God: yet there were none amongst them
who were the Holy Ghost, neither was there any one of
them who was the Word, the Wisdom, the Power, or
the only begotten Son. 'As Thou,' He said, and I
are one, so let them be one in us.' These holy words
·
6
S
that they may be one in us,' are strictly accurate:
for the Lord did not say, 'Let them be one in the
same way that I and the Father are one,' but he said,
CHAP. VIII.] LETTER FROM SARDICA.—A.D. 347. 111
'Let the disciples be united together, and be one in
faith, in doctrine, in the grace of God the Father,
and in the love of our Lord Christ.'
From this letter may be learnt the duplicity of the
calumniators, and the injustice of the former judges,
as well as the sound doctrines of those who attended
the council. These holy fathers have taught us, not
only truths respecting the Divine nature, but also
doctrines relating to the redemption of man. Con-
stans was much concerned on hearing of the weakness
of his brother, and was highly incensed against those
who had artfully taken advantage of it. He chose
two of the bishops who had attended the council of
Sardica, and sent them with letters to his brother;
he also despatched Salian, a military chief who was
celebrated for his piety and integrity, on the same
embassy. The letters which he forwarded by them,
and which were worthy of himself, contained not
only entreaties and counsels, but also menaces. In
the first place, he requested his brother to attend to
all that the bishops might say, and to take cognizance
of the crimes of Stephen and of his accomplices. He
also required him to restore Athanasius to his flock;
the calumny of the accusers and the injustice and
impiety of his former judges having become evident.
He added, that if he would not accede to his request,
and perform this act of justice, that he would himself
go to Alexandria, restore Athanasius to his flock
which earnestly longed for him, and expel all op-
ponents.
Constantius was at Antioch when he received this
112
[BOOK II.
ECCLESIASTICAL HISTORY.
letter; and he agreed to submit to all his brother's
requisitions. But the enemies of the truth were so
much displeased at this proceeding, that they resorted
to execrable and impious machinations.
The two bishops resided near the foot of a moun-
tain, while the military commander had settled in a
lodging in another quarter.
CHAPTER IX.
ACCOUNT OF THE BISHOPS EUPHRATAS AND VINCENTIUS,
AND OF THE PLOT FORMED AGAINST THEM.
Ar this period Stephen governed the church of
Antioch, and had well nigh effected its destruction;
for he employed several audacious tyrants as his
ministers, who persecuted all those who maintained
orthodox doctrines. The principal of these ministers
was a young man of a rash and enterprising tem-
perament, who led a very infamous life. He not only
dragged away men from the market-place, and treated
them with indignity and insult, but he had the auda-
city to enter private houses, whence he carried off men
and women of irreproachable character. But not to
give a detailed relation of his crimes, I shall merely
mention his daring conduct towards the bishops; for
this circumstance is alone sufficient to give an idea of
the unlawful deeds of violence which he perpetrated
against the citizens. He went to a courtesan, and
told her that some strangers had just arrived, who
desired to pass the night with her. He placed fifteen
men attached to his faction, in ambush near a hedge
Y
CHAP. IX.] EUPHRATAS AND VINCENTIUS.-A. D. 348. 113
close to the bottom of the mountain. He then went
for the courtesan. After giving a preconcerted signal,
they were admitted through the gate of the court-
yard belonging to the inn where the bishops were
lodging. The doors were opened by one of the
household servants, who had been bribed by him: he
conducted the woman into the house, and pointed out
to her the door of the room occupied by one of the
bishops, and desired her to enter. He then went to
summon his accomplices. The door which he had
pointed out happened to be that Euphratas the elder
bishop, whose room was situated near the vestibule.
Vincentius, the other bishop, occupied a chamber more
towards the centre of the house. When the courtesan
entered the room of Euphratas, he heard the sound of
her footsteps, and he asked who was there, for it was
then dark. She spoke to him, and Euphratas was
much troubled: he thought that it was the devil
imitating the voice of a woman, and he called upon
Christ the Saviour for aid. Onager, for this was the
name of the leader of this wicked band (a name*
peculiarly appropriate to him, as not only with his
hands but with his feet he violently assaulted all
the pious), had in the meantime returned with his
lawless crew; they loudly denounced as criminal
all who expected future benefits from criminal
judges. The noise aroused Vincentius and all the
servants; they arose, and ran to the spot whence it
proceeded. They closed the gate of the courtyard,
and captured seven of the adversaries; but Onager
with the others escaped by flight. The woman was
* "Oraypos, wild ass.
8
114
ECCLESIASTICAL HISTORY.
[BOOK II.
committed to custody with those who had been
seized. At the break of day the bishops apprised the
military commander of what had occurred, and they
all three proceeded together to the palace, to complain
of the violence of Stephen; they stated that his guilt
was so evident that no recourse either to law or to
torture was requisite to prove it. The military com-
mander loudly demanded of the emperor, that the
atrocious act should not be brought before a synod,
but that it should be left to the arbitration of the
public court of justice. He offered to give up the
clergy attached to the bishops to be first examined,
provided that the agents of Stephen were subjected
to the same course of interrogatories: but to this
Stephen insolently objected, alleging that the clergy
ought not to be examined by torture. The emperor
and the principal persons present, decided that it
would be better to judge the cause in the palace.
The woman was first of all questioned; she was asked
by whom she was conducted to the inn where the
bishops were lodging. She replied, that a young man
came to her, and told her that some strangers had
arrived, who were desirous of her company, and that
in the evening he conducted her to the inn; that he
summoned his band of soldiers, led her into the house,
and desired her to go into the chamber adjoining the
vestibule. She added, that the bishop asked who was
there, that he was much terrified, and that he began
to pray; and that then others ran to the spot.
CHAP. X.] STEPHEN'S DEPOSITION.-A. D. 348. 115
1
CHAPTER X.
DEPOSITION OF STEPHEN.
AFTER the judges had heard these replies, they
ordered the youngest of those who had been arrested
to be brought before them. Before he was subjected
to the examination by scourging, he confessed the
whole plot, and stated that it was planned and carried
into execution by Onager. This latter affirmed that
he had only acted according to the commands of
Stephen. The guilt of Stephen being thus demon-
strated, all those who were present at the trial desired
the bishops to depose him, and expel him from the
church. By his expulsion the church was not, how-
ever, freed from the evils of Arianism. Leontius,
who succeeded him in his bishopric, was a Phrygian
of so subtle and artful a disposition, that he might be
said to resemble the sunken rocks of the sea. We
shall presently narrate more concerning him. The
emperor Constantius, finding by experience what
plots were formed against the bishops, wrote to the
great Athanasius three different times, exhorting him
to return from the West. I shall here insert the
second letter, because it is the shortest of the three.
CHAPTER XI.
CONSTANTIUS AUGUSTUS THE CONQUEROR TO ATHANASIUS.
“ALTHOUGH I have already apprised you by
previous letters, that you can, without fear of molest-
116
[BOOK II.
ECCLESIASTICAL HISTORY.
ation, return to our court, that you may, according
to my ardent desire, be reinstated in your own
bishopric, yet I now again despatch another letter
to you, to exhort you to take immediately, without
fear or suspicion, a public vehicle and return to us,
in order that you may receive all that you desire.”
CHAPTER XII.
THE SECOND RETURN OF ST. ATHANASIUS FROM EXILE,
WHEN Athanasius returned, Constantius received
him with kindness, and restored to him his former
authority over the church of Alexandria. But there
were some attached to the court who were infected
with the errors of Arianism; and they suggested that
Athanasius ought to cede one church to those who
were unwilling to hold communion with him. On
this being mentioned to the emperor, he interrogated
Athanasius on the subject. Athanasius replied, that
the imperial command appeared to be just; but that
he also wished to make a request. The emperor
readily promising to grant him whatever he might
ask, he begged that a church might be given to those
in Antioch who objected to hold communion with the
members of the principal church; for justice required
that a place of worship should also be given to them.
This request was deemed just and reasonable by the
emperor; but those of the Arian faction prevented its
being carried into execution, alleging that churches
ought not to be supplied to different parties. Con-
stantius, after having had cause to regard Athanasius
CHAP. XIII.] FLIGHT OF ATHANASIUS.-A. D. 350-56. 117
with high admiration, sent him to Alexandria. Gre-
gory was dead, and Athanasius was received with
joy. Public festivals were celebrated in honour of
the pastor, and in commemoration of his return, and
thanks were rendered to God. The death of Constans
occurred a short time subsequently.
CHAPTER XIII.
THIRD EXILE AND FLIGHT OF ATHANASIUS.
THOSE who had obtained entire ascendancy over
the mind of Constantius, reminded him that Atha-
nasius had been the cause of differences between him
and his brother, which had nearly led to the rupture
of the bonds of nature, and the kindling of a civil
war. Constantius was induced by these represent-
ations not only to banish, but also to condemn the
holy Athanasius to death; and he accordingly de-
spatched Sebastian, a military commander, with some
of the soldiery to slay him, as if he had been a
criminal. The manner in which he escaped from the
soldiers, avoiding this imminent danger by flight, is
best narrated by himself. The following is the
account which he gives in his apology for his flight :-
"Let the mode of my retreat be investigated, and let
the testimony of the opposite faction be collected.
Some Arians accompanied the soldiers, as much for
the purpose of urging them on, as of pointing me out
to them. If the relation I am about to make do not
excite their commiseration, it will, at least, render
them ashamed. It was night, and some of the people
:
118
ECCLESIASTICAL HISTORY.
[BOOK II.
6
were keeping watch, and awaiting the hour for the
meeting of the assembly. An army suddenly ad-
vanced upon them, consisting of a general and five
thousand armed men with naked swords, bows and
arrows, and clubs, as I have already stated. The
general ordered the soldiers to surround the church,
in order that those who might be in it might be pre-
vented from leaving it. I imagined that I ought not
in such a time of perplexity to leave the people, but
that I ought rather for their sake to meet the danger;
so I remained on my seat, and desired the deacon to
read a psalm, and the people to respond, His mercy
endureth throughout all ages;' after which, I
directed that they should all return to their own
houses. But the general with the soldiery forced
their way into the church, and surrounded the altar
in order to arrest me; the clergy and the laity who
had remained, clamorously besought me to make my
escape. I firmly refused to do so until all the others
had retreated. I I rose, had a prayer offered, and
directed all the people to retire; 'It is better,' said
I, for me to meet the danger alone, than that any
of our people should experience the least injury.'
When the greater number of the people had left the
church, and just as the rest were following, the monks
and some of the clergy who had remained led me out.
And I testify as before the Lord who led me and who
protected me, that we passed through the midst of
the soldiers, some of whom were stationed around the
altar, and others were marching about the church.
We thus went out unperceived, and fervently glorified
6
CHAP. XIV.] ACTS OF VIOLENCE.—A.D. 356. 119
God that we had not abandoned the people, but that
after they had been sent away in safety, we were per-
mitted to escape from the hands of those who sought
our life."
CHAPTER XIV.
EVIL AND DARING DEEDS COMMITTED BY GEORGE IN
ALEXANDRIA.
Ka
ATHANASIUS having thus escaped from the cruelty
of his sanguinary adversaries, George, who was truly
another wolf, was entrusted with the superintendence
of the flock. He inflicted on the sheep cruelties more
atrocious than would have been perpetrated by a
wolf, a bear, or a leopard. He compelled young
women who had vowed perpetual virginity, not only
to disown the communion of Athanasius, but also to
condemn the faith of the fathers. The agent in his
cruelty was Sebastian the military chief. He ordered
a fire to be kindled in the centre of the city, and
placed the virgins, who were stripped entirely naked,
close to it, commanding them to deny the faith.
Although they formed a most sorrowful and pitiable
spectacle for believers as well as for unbelievers, they
considered that all these dishonours conferred the
highest honour on them; and they joyfully received
the blows inflicted on them on account of their faith.
All these facts are more clearly narrated by their
own pastor.
About the period of the year termed Quadragesima,
George returned from Cappadocia, and greatly added
120
ECCLESIASTICAL HISTORY.
[BOOK II.
to the evils which had been already perpetrated.
After the Easter week virgins were cast into prison,
bishops were bound and dragged away by the soldiers,
the houses of widows and of orphans were pillaged,
and the Christians were, during the darkness of night,
seized and torn away from their dwellings. Seals
were fixed on many houses. The brethren of the
clergy became uneasy on their account. These
cruelties were very atrocious, but still more so were
those which were subsequently perpetrated. The
week following the holy festival of Pentecost, the
people who were keeping a fast assembled in the
churchyard to pray that they might be delivered from
all communion with George. This wicked man was
informed of this circumstance, and he excited Sebas-
tian, the military commander belonging to the
Manichean sect, to attack the people; and, accordingly,
on the Lord's day he rushed upon them with a large
body of armed soldiers wielding naked swords, bows
and arrows.
He found but a few Christians in the
act of praying, for most of them had retired on
account of the lateness of the hour. He committed
such cruelties as might be expected from one who
was acting under the direction of such employers.
He ordered a large fire to be lighted, and the virgins
to be brought close to it, and then commanded them
to declare themselves of the Arian persuasion. When
he perceived that they were invincible, he ordered
them to be stripped naked, and to be beaten until
they became scarcely recognisable. He then seized
forty men, and inflicted on them a new species of
torture. He ordered them to be scourged with
CHAP. XIV.] ACTS OF VIOLENCE.-A. D. 356. 121
branches of palm trees; and the thorns were driven
so deeply into their flesh, that it was long before they
could be extracted by the surgical operations which
were afterwards resorted to; and those who were not
able to bear the agony died under it. He banished all
those who survived, and also the virgins, to the Greater
Oasis. He refused to give up the bodies of those who
had been killed to their relations for sepulture; his
partisans concealed some of these corpses, and others
they flung away without a tomb, in order to show
that they were unconcerned in these cruel trans-
actions, and ignorant of them. But they were
deceived in this foolish expectation: for the friends of
the slain, while they rejoiced at the faithfulness of the
deceased, deeply lamented the loss of the corpses, and
spread abroad a full account of the cruelty that had
been perpetrated.
The following bishops were banished from Egypt
and from Lybia :-Ammon, Muïus, Caius, Philo,
Hermes, Pliny, Psinosis, Nilammon, Agapius, Ana-
gamphus, Mark, Draco, Adelphus, another Ammon,
another Mark, and Athenodorus; and also the pres-
byters, Hierax and Dioscorus. They were all driven
into exile in so cruel a manner that many died on the
road, and others at the place of their banishment.
The persecutors caused the death of more than thirty
bishops. For, like Achab, they were actuated by no
other zeal than that of banishing the truth, had it
been possible.
Athanasius, in a letter addressed to the virgins who
were treated with so much barbarity, uses the fol-
lowing words: "Let none of you be grieved on
122
[BOOK II.
ECCLESIASTICAL HISTORY.
account of these impious heretics having prohibited
the honours of sepulture from being rendered to you.
The impiety of the Arians has reached such a height,
that they block up the entrances, and sit like so many
demons around the places of sepulture in order to
prevent the dead from being interred." These and
many other similar atrocities, were perpetrated by
George in Alexandria.
The holy Athanasius was well aware that there was
no place which could be considered as one of safety
for him; for the emperor had promised a very large
reward to whoever should bring him alive or dead
into his presence.
CHAPTER XV.
COUNCIL OF MILAN.
AFTER the death of Constans, Magnentius assumed
the chief authority over the Western empire; and, to
repress his usurpation, Constantius repaired to
Europe. But this war, severe as it was, did not put
an end to the war against the church. The Arians,
who found it easy to persuade Constantius to take
any step which they pleased, and who had accordingly
induced him to attach himself to the errors of heresy,
now persuaded him to convoke a council at Milan, a
city of Italy, and to compel all the assembled bishops
to sign the deposition enacted by the iniquitous
judges at Tyre; and, as Athanasius had been expelled
from the church, to draw up another confession of
faith. The bishops repaired to the council on the
CHAP. XV.]
123
COUNCIL OF MILAN.-A.D. 355.
:
receipt of the imperial letter. But they were far
from acting according to the directions of the em-
peror. On the contrary, they told him that what he
had commanded was unjust and impious; for this act
of courage they were expelled from the church, and
banished to the furthest boundaries of the empire.
The admirable Athanasius thus mentions this cir-
cumstance in his defence :-"Who can narrate such
atrocities as they perpetrated? A short time ago
when the churches were in the enjoyment of peace,
and just as the people were assembled for prayer,
Liberius, bishop of Rome, Paulinus, bishop of the
metropolis of Gaul, Dionysius, bishop of the metropolis
of Italy, Lucifer, bishop of the metropolis of the Isle
of Sardinia, and Eusebius, bishop of one of the cities
of Italy, who were all exemplary bishops and preachers
of the truth, were seized and driven into exile, for no
other cause than because they could not coincide in
the Arian heresy, nor sign the false accusation which
had been framed against us. It is unnecessary that
I should speak of the great Hosius, that aged and
faithful confessor of the faith, for every one knows
that he also has been sent into banishment. Of all
the bishops he is the most illustrious. What council
can be mentioned in which he did not preside, and
convince all present by the power of his reasoning?
What church does not still enjoy the glorious effects
of his ministration? Did any one ever go to him
sorrowing, and not leave him rejoicing? Who ever
asked his aid, and did not obtain all that he desired?
Yet they had the boldness to attack this great man,
simply because, from his knowledge of the impiety of
124
[BOOK II.
ECCLESIASTICAL HISTORY.
their calumnies, he refused to affix his signature to
their artful accusations against us."
From the above narrative will be seen the violence
of the Arians against these holy men. Athanasius
also gives in the same book an account of the nu-
merous plots formed by the chiefs of the Arian faction
against other individuals:-" Did any one," said he,
against whom they had once commenced a series of
persecutions, ever escape from them without suffering
severe injury? Whose life did they ever seek without
eventually subjecting him to the most agonizing
death, or else to the mutilation of all his limbs? The
executions commanded by the judges are all attribu-
table to these heretics; for the judges are but the
agents of their will, and of their malice. Where is
there a place which contains no vestiges of their
atrocities? If any one ever differed from them in
opinion, did they not invariably, like Jezebel, falsely
accuse and oppress him? Where is there a church
which has not been plunged in sorrow by their
subtlety? Antioch has to mourn the loss of Eusta-
thius, that faithful and orthodox bishop. Balana has
to lament on account of Euphration; Paltus and
Antaradus on account of Cymatius and Carterius.
Adrianople was called to deplore the loss of the well-
beloved Eutropius, and of Lucius his successor, who
was loaded with chains, and expired beneath their
weight. Ancyra, Berea, and Gaza had to mourn the
absence of Marcellus, Cyrus and Asclepas, who, after
having suffered many insults from this deceitful sect,
were driven into exile. Some of these heretics were
46
m
A
CHAP. XV.] ACTS OF VIOLENCE.-A.D. 355.
125
sent in quest of Theodulus and Olympius, bishops of
Thrace, as well as of me and of the presbytery of my
diocese; and had they found us, we should no doubt
have been put to death. But at the very time that
they were planning our destruction we effected our
escape, although they had sent letters to Donas, the
proconsul, against Olympias, and to Philagrius against
us."
Such were the crimes of this impious faction against
the most holy Christians. Hosius was the bishop of
Corduba, and was the most highly distinguished of
all those who assembled at the council of Nice, he
also obtained the first place among those convened at
Sardica.
I intend to insert in this work an account of the
admirable arguments addressed by the far-famed
Liberius in defence of the truth to the emperor Con-
stantius. They are recorded by some of the pious
men of that period in order to stimulate others to the
exercise of similar zeal in divine things. Liberius
had succeeded Julius, the successor of Silvester, in
the government of the church of Rome.
CHAPTER XVI.
CONFERENCE BETWEEN LIBERIUS BISHOP
THE EMPEROR CONSTANTIUS.
OF ROME, AND
CONSTANTIUS." We have judged it right, as you
are a Christian and the bishop of our city, to send
you in order to admonish you to adjure all con-
for
126
ECCLESIASTICAL HISTORY.
[BOOK II.
nexion with the folly and wickedness of Athanasius.
For it was in this light that his conduct was viewed
by the whole world, when he was separated from the
communion of the church by the synod."
LIBERIUS." O Emperor, ecclesiastical sentences
ought to be enacted with justice: therefore, if it be
pleasing to your piety, order the judges to assemble;
and if it be seen that Athanasius deserves condemna-
tion, then let sentence be passed upon him according
to ecclesiastical forms. No man ought to be con-
demned without being examined."
CONSTANTIUS." The whole universe has con-
demned him; but he, as he has done from the very
first, does but trifle away time."
LIBERIUS." Those who signed the condemnation
were not eye-witnesses of any thing that occurred;
but were actuated by the desire of glory, and by the
fear of ignominy."
THE EMPEROR." What glory did they desire?
What ignominy did they fear?"
LIBERIUS." Those who love not the glory of God,
but who attach greater value to your gifts than to
his glory, have condemned a man whom they have
neither seen nor judged; this is very contrary to the
principles of Christians."
THE EMPEROR." Athanasius was present at the
council of Tyre, when he was judged and condemned
by all the bishops of the world."
LIBERIUS." No judgment on his conduct has
ever been passed while he was present. Those who
were there assembled condemned him without cause
after he had retired."
CHAP. XVI.]
DIALOGUE.—A.D. 355.
127
EUSEBIUS THE EUNUCH." It was demonstrated at
the council of Nice, that he held opinions entirely at
variance with the catholic faith."
LIBERIUS." Of all those who sailed with Ischerus
to Maraeotis, and who were sent with memorials against
the accused, five only delivered the accusation against
him. Of the five who were thus sent, two are now
dead, namely, Theognis and Theodore. The three
others, Maris, Valens, and Ursacius, are still living.
Sentence was passed at Sardica against all those who
were sent for this purpose to Maraeotis. They pre-
sented a petition to the council soliciting pardon for
having drawn up at Maraeotis memorials consisting of
false accusations and depositions of only one party.
Their petition is still in our hands. Whose cause are
we to espouse, O Emperor? With whom are we to
hold communion? With those who first condemned
Athanasius, and then solicited pardon for having
condemned him, or with those who have condemned
these latter?"
EPICTETUS THE BISHOP.-" O Emperor, it is not
on behalf of the faith, nor in defence of the ecclesias-
tical judgments that Liberius is pleading; but merely
in order that he may boast before the Roman senators
of having, by his arguments, turned the emperor from
his purpose."
THE EMPEROR (addressing Liberius)." What por-
tion do you constitute of the universe, that you desire
to destroy the peace of the whole world in order to
defend one solitary wicked individual?"
LIBERIUS.—“ If I were standing alone, the cause of
truth would not be less important. There was once
128
[BOOK II.
ECCLESIASTICAL HISTORY.
a period when only three persons could be found suffi-
ciently courageous to resist the royal mandate.'
EUSEBIUS THE EUNUCH." You compare our em-
peror to Nebuchadnezzar."
LIBERIUS." By no means. But you rashly con-
demn a man without any previous examination. What
I desire is, in the first place, that a confession of faith
be signed, confirming that drawn up at the council of
Nice. And secondly, that all our brethren be recalled
from exile, and reinstated in their own bishoprics. If,
when all this has been carried into execution, it can
be shown that the doctrines of those who now fill the
churches with trouble are conformable to the apostolic
faith, then we will all assemble at Alexandria to meet
the accusers, the accused, and their defenders, and
after having examined the cause, we will pass judg-
ment upon it."
EPICTETUS THE BISHOP." There are not sufficient
public vehicles to convey so many bishops.'
LIBERIUS. "Ecclesiastical affairs can be transacted
without public vehicles. No churches are unable to
provide means for the conveyance of their respective
bishops by sea."
THE EMPEROR." The sentence which has once
been passed ought not to be revoked. The decision
of the greater number of bishops ought to prevail.
You alone retain friendship towards that impious
man."
""
""
LIBERIUS." O Emperor, it is a thing hitherto
unheard of, that a judge should accuse the absent of
impiety, as if he were his personal enemy."
THE EMPEROR." All without exception have been
#4
CHAP. XVI.]
129
DIALOGUE.—A. D. 355.
injured by him, but none so deeply as I have been.
Not content with occasioning the death of my eldest
brother, he endeavoured to excite Constans, of blessed
memory, to enmity against me; and, had not his aims
been frustrated by my moderation, he would have
caused a violent contest between us. None of the
victories which I have gained, not even excepting
those obtained over Magnentius and Silvanus, appear
so satisfactory to me as the ejection of this despicable
man from the government of the church."
LIBERIUS." Do not gratify your own hatred and
revenge, O Emperor, by the instrumentality of
bishops; for their hands ought only to be raised for
purposes of blessing and of sanctification. If it be
consonant with your will, command the bishops to
return to their own residences; and if it appear that
they can become of one mind with him who to this
day maintains the true doctrines of the confession of
faith signed at Nice, then peace will ensue throughout
the world, and an innocent man will not serve as a
mark for reproach."
THE EMPEROR." One question only requires to be
made. If you will enter into communion with the
churches, I will send you back to Rome. Consent
therefore to peace, and sign your assent, and then you
shall return to Rome."
LIBERIUS." I have already taken leave of the
brethren who are in that city. The decrees of the
church are of greater importance than a residence in
Rome."
THE EMPEROR." I will give you three days to
consider whether you will sign the document and
9
130
[BOOK II.
ECCLESIASTICAL HISTORY.
return to Rome; if not, you must choose the place of
your banishment.”
LIBERIUS." Neither three days nor three months
can change my sentiments. Send me wherever you
please."
After the lapse of two days, the emperor sent for
Liberius, and finding his opinions unchanged, he com-
manded him to be banished to Berea, a city of Thrace.
Upon the departure of Liberius, the emperor sent him
five hundred pieces of gold to defray his expences.
Liberius said to the messenger who brought them,
66
Go, and give them back to the emperor, he has need
of them to pay his troops." The empress also sent
him a sum of the same amount; he said, "Take it to
the emperor, for he may want it to pay his troops; but
if not, let it be given to Auxentius and Epictetus, for
they stand in need of it." Eusebius the eunuch
brought him other sums of money, and he thus
addressed him: "After having converted all the
churches of the world into deserts, do you bring alms
to me, as to a criminal? Go, and become first a
Christian." He was sent into exile three days after-
wards, without having accepted anything that was
offered him.
CHAPTER XVII.
BANISHMENT AND RETURN OF THE HOLY LIBERIUS.
THIS illustrious champion of the faith was sent into
Thrace according to the sentence that had been enacted.
Two years after this event Constantius went to Rome.
CHAP. XVII.] EXILE OF LIBERIUS.-A. D. 357.
131
The ladies of rank urged their husbands to petition
the emperor for the restoration of the shepherd to his
flock: they added, that if this could not be conceded,
the flock would go itself in quest of its great pastor.
Their husbands replied, that they were afraid of incur-
ring the resentment of the emperor. "If we were to
ask him," they continued, "we should not succeed in
obtaining the least concession; but if you were your-
selves to present the petition, he would either accede
to your request, or else dismiss you without injury."
These noble ladies adopted this suggestion, and pre-
sented themselves before the emperor, after having
adorned themselves in the most splendid attire, that
their rank might be evident from their appearance, in
order to ensure greater respect and lenity. Having
thus presented themselves before him, they besought
him to take pity on the condition of so large a city,
deprived of its pastor and ravaged by wolves. The
emperor replied, that the flock possessed a pastor
capable of tending it, and that no other was needed in
the city. After the banishment of the great Liberius,
one of his deacons, named Felix, had been appointed
bishop. He preserved inviolate the doctrines set forth
in the Nicean confession of faith, yet he held commu-
nion with those who had corrupted that faith. For
this reason none of the citizens of Rome would enter
the church while he was in it. The ladies mentioned
these facts to the emperor. Their persuasions were
successful; and he commanded that the great Liberius
should be recalled from exile, and that the two bishops
should conjointly rule the church. The edict of the
emperor was read in the race course, and the multi-
132
ECCLESIASTICAL HISTORY.
[BOOK II.
tude shouted, that the imperial regulation was just; that
the spectators were divided into two factions, each
deriving its name from its own colours, and that each
faction would now have its own bishop. After having
thus ridiculed the edict of the emperor, they all ex-
claimed with one voice, "There is but one God, one
Christ, one bishop." These were their precise words.
Some time after this Christian people had uttered these
pious and just acclamations, the holy Liberius returned,
and Felix retired to another city.
I have, for the sake of preserving order, appended
this narrative to the history of the synod of Milan.
shall now return to the relation of events in their due
I
course.
CHAPTER XVIII.
COUNCIL OF RIMINI.
WHEN all who defended the faith had been removed
(A.D. 359), those who impelled the mind of the emperor
according to their own will, flattering themselves that
the faith which they opposed might be easily subverted,
and Arianism established in its stead, persuaded Con-
stantius to summon bishops from the East and from
the West to Rimini, and to command them to expunge
the two terms substance and consubstantial from the for-
mulary of the faith. These words were like two
machines, invented by the fathers for the express
purpose of destroying the deceitful errors of Arius;
and they had, in fact, as I have said, created a division
in the church. After the bishops were all assembled,
CHAP. XVIII.] COUNCIL OF RIMINI.—A. D. 359.
133
those who were infected with the principles of Arian-
ism endeavoured to persuade and to deceive the others,
particularly those from the West, who were the most
simple. They said that the church ought not to be
divided on account of two terms which are not to be
found in the holy Scriptures: that it ought rather to
be said, that the Son is in all respects like the Father,
omitting all mention of the unscriptural term sub-
stance. But the bishops discovered their deceitfulness,
and ejected them from communion, and wrote to the
emperor upon the subject, acquainting him with their
opinions. They told him, that they were themselves
the sons and successors of the fathers who assembled at
Nice; and that if they either took away from or added
to what had been enacted by them, they would create
doubt as to the legitimacy of their descent, and would
condemn their own fathers. Their letter to Constan-
tius contains the clearest account extant of the articles
of their belief.
CHAPTER XIX.
SYNODICAL LETTER FROM THE BISHOPS CONVENED AT
RIMINI, ADDRESSED TO THE EMPEROR CONSTANTIUS.
"WE believe that it is by the help of God, and
through your pious enactment, that so many bishops
are now assembled at Rimini from all the cities of the
West, for the purpose of publicly recognizing the faith
of the catholic church, and of detecting heretics.
For after having deeply reflected upon the subject, it
seems right to us to adhere to the ancient faith which
134
ECCLESIASTICAL HISTORY.
BOOK II.
was preached by the prophets, the evangelists, and the
apostles, through Jesus Christ our Lord, the Protector
of your empire, and the Guardian of your own well
being. This faith we have always held, and we will
adhere to it even to the end. It appeared absurd and
impious to us to alter the orthodox and just declara-
tions drawn up at Nice, by common consent of the
bishops and of your father Constantine of glorious
memory. The doctrines then established were declared
and preached to all men, and were used as the means
not only of confuting the Arian heresy, but also of
expunging all other heresies. Nothing could be
altered in this formulary, without making room for
the introduction of the deleterious poison of heretical
doctrines. Ursacius and Valens were at one period
suspected of having imbibed the Arian heresy, and
were in consequence suspended from communion with
us. They, however, afterwards petitioned for for-
giveness, and promised amendment upon its being
accorded. This is testified by their own writings,
and by the pardon granted by the church at the time
when the synod was convened at Milan, at which the
presbyters of the church of Rome were present. We
repeat, that we consider it absurd to make any inno-
vations in that confession of faith, which was sub-
mitted to accurate examination in the presence of
Constantine, and in the belief of which he was baptised,
and entered into the eternal rest. Besides, this con-
fession was held and signed by many holy confessors
of the faith, and by martyrs, who adhered inviolably
to the ancient decrees of the church. This faith has
been preserved even to this present period in which
CHAP. XIX.] LETTER TO CONSTANTIUS.-A.D. 359. 135
you have received from God, through our Lord Jesus
Christ, the empire of the world.
"Some wretched individuals of disordered intellect
have again had the boldness and audacity to preach
impious doctrines, and are still endeavouring to over-
turn those doctrines which have been established
according to all the principles of truth. For when we
had assembled in council according to your edict, to
deliberate on the doctrines of the faith, we were pre-
sented with a formulary drawn up by those disturbers
of the peace of the church, with whom Germanius,
Auxentius, and Caius are now associated. The doc-
trines set forth in this formulary were blasphemous.
On its being rejected by the council, they endeavoured
to make sundry alterations in it: this indeed they
effected within a very short space of time. But in
order that the church may not be subjected to further
disturbance, it appeared right to us to preserve the
ancient form of belief, and to suspend the persons
above-mentioned from communion with us. We have
sent despatches to acquaint your majesty with these
particulars; the sentiments of the council will be learnt
from the letters. We have charged these deputies to
endeavour, above all things, to ensure the firm and
permanent establishment of the ancient doctrines.
We have also enjoined upon them to acquaint you
that what has been asserted by Ursacius and Valens,
namely, that peace can be procured by the introduc-
tion of slight changes, is not true. How can peace be
secured by those who have subverted it; and especially
by those who have filled all the cities, and particularly
the church of Rome, with disputes and troubles?
136
[BOOK II.
ECCLESIASTICAL HISTORY.
Hence we beseech your clemency to give a gracious
reception and a favourable hearing to our deputies,
and not permit the dead to be injured by the muta-
tion of those doctrines which, we are persuaded, were
implanted in their minds by the Holy Ghost. For
these innovations are not only grievous to believers,
but likewise deter unbelievers from receiving the faith.
We also beseech you to command that those bishops
who are detained at Rimini, of whom some are suffer-
ing from the infirmities of age and the hardships of
poverty, may be sent back to their own dioceses, in
order that the churches may no longer be rendered
desolate by the absence of their bishops. We now
again beseech you that nothing may be added to, or
taken away from, the faith; but that those doctrines,
which were so carefully preserved during the reign of
your father, may now and henceforth be suffered to re-
main unchanged. Do not in future permit us to be
torn from our dioceses, and sent to distant regions; but
allow the bishops to remain peaceably and undisturbed
with their own people, that they may pray for the
prosperity of your empire, for your own salvation,
and for peace. Our deputies will present you with
documents containing the signatures and the names
of all the bishops."
The principal courtiers, who all favoured the Arian
heresy, presented these documents to the emperor; but
they would not permit the deputies to enter the palace,
assigning as a reason to them, that the emperor was
occupied with public affairs. They thus acted because
they imagined that the bishops would be wearied by
CHAP. XX.]
137
ANOTHER LETTER.—A.D. 359.
the length of time they were detained, and would
become anxious to return to their own cities, thus aban-
doning all the advantages that they had gained against
heresy. But this artifice did not succeed; for these
noble defenders of the faith despatched another letter
to the emperor, entreating him to receive their depu-
ties, and to dismiss the council. I shall here insert
their letter.
CHAPTER XX.
ANOTHER LETTER ADDRESSED TO CONSTANTIUS.
"THE bishops assembled at Rimini to the emperor
Constantius the conqueror.
66
"We have received the letter dictated by your
clemency, most glorious potentate and emperor. It
states that, from the pressure of public affairs, you
have been unable to give audience to our deputies;
you command us to wait for their return until you
have heard from them what we have enacted in con-
formity to the doctrines of our fore-fathers. We
again declare, that we have not swerved from our
original determination; and this we have also signified
to our deputies. We beseech you to have these letters
read to you, and graciously to listen to what our
deputies have to declare to you from us. You must
be as well aware as we are of the troubles resulting
to churches from their being deprived of their bishops,
and that too during so happy a reign as yours.
Hence we again beseech you, most glorious emperor,
to command us, if it be pleasing to your benevolence,
138
ECCLESIASTICAL HISTORY.
[BOOK II.
to return to our churches before the rigour of winter
sets in, that we may be able to unite with the people
in offering prayers to God Almighty, and to Christ
his Son our Lord and Saviour, for the preservation
of your empire, even as we have done, and as we
still do."
CHAPTER XXI.
AN ACCOUNT OF THE COUNCIL HELD AT NICE, A CITY OF
THRACE, AND OF THE FORMULARY OF FAITH THERE
COMPILED.
WHEN the emperor had received this letter, the
Arians excited him to resentment, and compelled many
of the bishops to repair to a city of Thrace called Nice.
By means of deceiving those among them who were
simple, and by persecuting the others, they persuaded
them to effect that fraud against the church which
they had so long devised, namely, to erase the terms
substance and consubstantial from the formulary of
faith, substituting that of similar. I shall here insert
this formulary, not because it is a good one, but
because it is opposed to the principles of the Arian
faction; for the Arians of the present time have sub-
stituted the term dissimilar for that of similar.
THE UNORTHODOX CONFESSION OF FAITH DRAWN UP AT
NICE, IN THRACE.
"We believe in one true God, the Father Almighty,
of whom are all things; and in the only-begotten
Son of God, begotten before all ages and before all
CHAP. XXI.] COUNCIL OF NICE.—A.D. 359.
139
commencement, by whom all things, whether visible or
invisible, were made. He alone is the only-begotten
Son of the one Father, God of God; similar, accord-
ing to the Scriptures, to the Father who begat him.
His generation is known to no one, save to the Father
of whom he was begotten. This we know, that the
only-begotten Son was sent by the Father; and that,
as it is written, he came down from heaven to destroy
sin and death; and that he was, through the Holy
Ghost, born of the virgin Mary according to the flesh,
even as it is written; that he conversed with his
disciples; and that, after having fulfilled all the will
of the Father, he was crucified and died and was
buried and descended into hell, which he filled with
terror. We believe that he rose from the dead on the
third day; that he conversed with his disciples during
forty days; and that he then ascended into heaven and
sat down at the right hand of the Father; and that he
will come again at the last day of the resurrection in
the glory of the Father, to give to every one according
to his deeds. And we believe in the Holy Ghost, who
is the Comforter and the Spirit of Truth, whom the
only-begotten Son of God, Jesus Christ, both God and
Lord, promised to send to man, according to Scripture,
and whom he did indeed send after he had ascended
into heaven, and had sat down at the right hand of
the Father, whence he shall come to judge the living
and the dead. The word substance, which the fathers
unwisely made use of, and which was not understood
by the people, but which became to them a subject of
offence, has been rejected by us, as it is not to be
found in the Scriptures; and no future allusion will
140
ECCLESIASTICAL HISTORY.
BOOK II.
be made to the substance of the Father and of the
Son, because the holy Scriptures do not any where
make mention of this subject. Neither ought the
nature of the Father, of the Son, and of the Holy
Ghost, even to be alluded to by any one.
We say
that the Son is similar to the Father, even as the holy
Scriptures declare and teach. We pronounce ana-
thema against all those heresies, whether previously
condemned or recently arisen, which oppose this
formulary of faith."
The signature of some of the bishops was obtained
by compulsion, that of others by deceit. Those who
refused to sign were banished to the extremities of
the earth.
CHAPTER XXII.
SYNODICAL LETTER FROM DAMASUS, BISHOP OF ROME,
AND THE BISHOPS OF THE WEST, TO THE BISHOPS OF
ILLYRIA, CONCERNING THE COUNCIL OF RIMINI.
THIS formulary was condemned by all the adherents
of truth, and particularly by the bishops of the West,
as is testified by their letter to the bishops of Illyria.
This letter was signed by Damasus, the virtuous
successor of Liberius in the government of the church
of Rome, and likewise by ninety bishops from Italy
and from the country of the Galatae, which is now
called Gaul, who were then assembled in Rome. I
should have inserted their names, had it not appeared
superfluous to do so. The following is the letter
written by them :—
CHAP. XXII.] DAMASUS' LETTER.—A.D. 359.
141
"Damasus, Valens, and the other bishops assem-
bled at the holy council held at Rome, to the beloved
brethren the bishops of Illyria. Peace be unto you
in the Lord.
“We believe that you adhere to that holy faith
which is founded on the doctrines of the apostles, and
is conformable to the opinions of the fathers, and that
you preach it to the people; for the priests of God,
whose vocation is to instruct others, ought not to
depart from the truth. But we have heard from our
brethren in Gaul and at Venice, that there are some
who are zealous to introduce heresy; an evil which all
the bishops are bound to guard against, as well as
against whatever is contrary to true interpretation of
doctrines, lest any should, from ignorance or from
simplicity, be deluded, and be led to listen to those
who devise new doctrines, instead of adhering to the
faith of our fathers. Auxentius, bishop of Milan, was
justly condemned on this very account. It is then
right that all the teachers of the law throughout the
Roman empire should be of one mind, and not destroy
by disputes the unity of the faith. As soon as the
evil of heresy began to reach that pitch which the
Arian blasphemy has now attained, three hundred
and eighteen of our fathers were selected by the most
holy bishop of Rome to deliberate on the subject at
Nice; and they then erected a wall against the weapons
of the devil, and prepared an antidote against the
deadly poison of heresy. This antidote is the declara-
tion that the Father and the Son have one substance,
one divinity, one virtue,* one power, one character,†
* ᾿Αρετὴ.
† Καρακτὴρ.
142
[BOOK II.
ECCLESIASTICAL HISTORY.
and that the Holy Ghost is likewise of the same hypo-
stasis and substance. We have decided that those
who advocate other opinions are to be excluded from
communion with us. Certain individuals have en-
deavoured to pervert and to violate this salutary and
excellent decision. But those who thus acted at the
council of Rimini have since retracted, and have con-
fessed that they were deceived; they stated that
heretical doctrines were propounded in so specious a
manner at that council, that they did not appear to
be at variance with the decrees of our fathers at Nice.
The number of those assembled at Rimini ought not
to occasion any prejudice against the truth, because
they assembled without the sanction either of the
bishop of Rome, whose opinion ought to have been
consulted before that of any other bishop, or of
Vincent, who had during so many years exercised the
episcopal functions; and also without the consent of
many others who held similar sentiments. And be-
sides, those bishops who had been deluded, and who
hence appeared to vacillate, testified, as soon as they
became undeceived, that their own dereliction from
better principles had really grieved them. You must
now perceive, that the articles of faith settled at Nice,
upon the authority of the apostles, ought to be firmly
established, and that the bishops both of the East and
of the West, who profess to be catholics, ought to take
pride in preserving unity with us.
We believe that,
before long, those who hold sentiments at variance
with ours will be excluded from communion with us,
and be deprived of the very name of bishop, so that
the people, being freed from their errors, may have
CHAP. XXIII.] LETTER FROM ATHANASIUS.-A. D. 359. 143
liberty to breathe. The multitude cannot be liberated
from error by those who cling to it themselves.
Accord in opinion with the priests of God; we believe
that you are in this respect firm and stedfast, but in
order that we may not doubt it, gladden us by com-
municating this fact to us by letter. Farewell, much
honoured brethren."
CHAPTER XXIII.
LETTER FROM ATHANASIUS, BISHOP OF ALEXANDRIA,
RESPECTING THE SAME COUNCIL.
THE great Athanasius, in a letter addressed to the
Africans, expressed similar opinions respecting the
council of Rimini.
"After what has been so fully demonstrated," says
he, "can any one name the council of Rimini, or any
other council, in opposition to that of Nice? or is
there any one who does not feel aversion towards
those who set aside the decrees of the fathers, and
substitute the new enactments extorted from the
council of Rimini by contention and violence? Who
would wish to associate with those who disapprove
of their own transactions? For they have attended
more than ten councils, and at each council they have
compiled a different formulary, thus clearly confessing
by each successive compilation their disapprobation of
the preceding. They have fallen into the same evil
as the Jews who betrayed our Lord. For, as those
who abandoned the only spring of living water made
144
[BOOK II.
ECCLESIASTICAL HISTORY.
unto themselves cisterns which could hold no water,
even as was written by the prophet Jeremiah (Jer. ii.
13), so these individuals had no sooner opposed the
general council, than they made unto themselves many
councils, which are all vain and useless, and which,
like theatrical representations of similar assemblies,
are utterly powerless. We must not, therefore, listen
to those who speak of the council of Rimini, or of any
other council, as superior to that of Nice. For those
who make so much mention of the council of Rimini,
cannot surely be acquainted with what took place at
it, else they would be silent on the subject. You
know, beloved brethren, for you have heard it from
those of your province who attended the council of
Rimini, that Ursacius, Valens, Eudoxius, and Auxen-
tius, with whom Demophilus was associated, were
deposed because they wished to introduce doctrines
differing from those established at Nice. When they
were asked to condemn the Arian heresy, they refused
to do so, and declared themselves its defenders. Nearly
two hundred bishops who were faithful servants of
the Lord, and who adhered to the true faith, declared
in writing, that they considered the Nicean formulary
alone to be quite sufficient, and that they did not
seek or believe either more or less than that which it
contained. They declared the same things to Con-
stantius, by whom the council had been convened.
But those who had been deposed at Rimini repaired
to Constantius, and caused the bishops who had con-
demned them to be treated with insult, and to be
threatened with being prevented from returning to
their own dioceses, and of being compelled to remain
CHAP. XXIII.] LETTER FROM ATHANASIUS.-A. D. 359. 145
in Thrace throughout the winter, unless they would
consent to the proposed innovations. Therefore, if
any persons should dwell upon the superior authority
of the council of Rimini, they ought first to be in-
formed, that the bishops above-mentioned had been
deposed; and secondly, that the other bishops declared
in writing that they sought nothing beyond what was
included in the confession of faith drawn up by the
fathers at Nice, and that they acknowledge the autho-
rity of no other council. But these circumstances
are studiously concealed by such persons, and those
decrees which were enacted in Thrace by force, are
prominently brought forward. Hence it is clearly
seen that they have imbibed the Arian heresy, and are
estranged from the true faith. If the general council
were to be placed in comparison with the councils
preferred by the heretics, the piety of the one and the
absurdity of the others would be very evident. The
bishops convened at Nice had never been deposed;
but they confessed that the Son is of the substance of
the Father. Those who assembled at Rimini had
been deposed, some twice, and others even three times,
and yet they had the presumption to write that it
ought not to be said of God that he had either a sub-
stance or a hypothesis."
Such were the frauds and artifices resorted to by
the partizans of Arius in the West, against the doc-
trines of the truth.
10
146
BOOK II.
ECCLESIASTICAL HISTORY.
CHAPTER XXIV.
EVIL MACHINATIONS OF LEONTIUS, BISHOP OF ANTIOCH:
THE BOLDNESS OF FLAVIANUS AND OF DIODORUS.
AFTER Flaccillus, the successor of Stephen, had been
ejected from the church, Leontius succeeded to the
chief authority in Antioch, contrary to the decrees of
the Nicean council; for he was an eunuch, and had
rendered himself such. St. Athanasius relates the
cause of this act. Leontius had given rise to evil
reports by frequenting the society of a young woman
named Eustolia; he was therefore forbidden to hold
further intercourse with her. He rendered himself
an eunuch in order that he might enjoy her society
without creating surmises. But he did not thus
escape suspicion; and, as he was a priest, he was
deposed. Athanasius thus described the other events
of the life of Leontius. "I shall give a brief account
of his deceitfulness and of his artifices. He partici-
pated in the errors of Arius, but carefully concealed
his impiety. Perceiving that the clergy and laity
were divided in opinion, and that when praise was
offered to the Son, some introduced the conjunctive
particle and,' while others made use of the pre-
position by,' with reference to the Son, and of
'in' with reference to the Holy Ghost, he repeated
the doxologies in an under tone of voice, so that those
who were placed nearest him could only hear these
words, 'for ever and ever.' If so many proofs of
his wickedness had not existed, it might have been
said, that he did this simply with the design of
(
CHAP. XXIV.] ARTIFICE OF LEONTIUS.—A.D. 350. 147
restoring concord among the people. But his nu-
merous and cruel machinations against the defenders
of the truth, and the care and favour which he be-
stowed on those who had adopted impious principles,
show plainly that he concealed his infatuated views
from the fear of exciting the indignation of the mul-
titude, and of incurring the severe penalties threatened
by Constantius against all who should dare to affirm
that the Son is dissimilar from the Father. He, how-
ever, manifested his sentiments by his actions. He
never ordained or raised to any office of trust those
who adhered to the apostolical doctrines, while those
who clung to the Arian infatuation were allowed com-
plete freedom of action, and were promoted to eccle-
siastical dignities. About this time Aëtius, who had
added new errors to the Arian doctrines, was ordained
deacon. But Flavianus and Diodorus, who had em-
braced the monastical mode of life, and who publicly
defended the doctrines of the apostles, exposed the
artifices of Leontius against religion, and showed how
he had elevated to the rank of deacon a man who had
imbibed the most corrupt principles, and who sought
to render himself conspicuous by his impiety. They
even threatened to withdraw themselves from eccle-
siastical communion with him, and to go to the West
in order to make known his plots. Leontius was
terrified at these threats, and forbade Aëtius from
performing the duties of the ministry; but in other
respects he continued to patronize him. Although
Flavianus and Diodorus were not elevated to the rank
of the priesthood, but were merely laymen, yet by
night and by day they exhorted all men to be zealous
148*
[BOOK II.
ECCLESIASTICAL HISTORY.
in religion.
They were the first who divided the
choir and taught them to sing the Psalms of
David responsively. This custom, which they thus
originated in Antioch, spread every where, even to
the very ends of the habitable world. These two
men used to assemble with the people around the
tombs of the martyrs, to sing throughout the
whole night the praises of God. When Leontius
became acquainted with this proceeding he did
not dare to prohibit it; for he perceived that
these men were held in the highest estimation by
the multitude on account of their virtues. He re-
quested them in a mild and specious manner
perform this service in the church. They obeyed
this injunction, although they perceived his evil
motives, and willingly assembled in the church with
those who shared in their love, in order to sing to the
praise of the Lord. But nothing could abate the
malice of Leontius. Under a mild and plausible
exterior he concealed the deep iniquity of Stephen
and of Flaccillus. He raised to the rank of priests
and of deacons those who had embraced heretical
doctrines, and who led a dissolute course of life.
Those, on the contrary, who were adorned with every
virtue, and who adhered to the apostolical faith,
received no promotion from him. Hence many per-
sons infected with heretical errors were thrust into
the clerical office. Yet the greater part of the people
continued attached to orthodox doctrines. Indeed
those upon whom the duty of teaching had devolved,
did not dare to declare their blasphemous sentiments
openly. It would take much space to recount the
CHAP. XXIV.] BOLDNESS OF FLAVIAN.—A.D. 358. 149
impiety and the acts of injustice perpetrated by Flac-
cillus, Stephen, and Leontius; the complaint of David
is applicable to them, for he says, 'Lo, thine enemies
make a tumult, and they that hate thee have lifted
up the head. They have taken crafty counsel against
thy people, and have consulted against thy holy ones.
They have said, Come, and let us cut them off from
being a nation, that the name of Israel may be no
more in remembrance.'
"""
We must now continue our history.
CHAPTER XXV.
INNOVATIONS OF EUDOXIUS BISHOP OF GERMANICA.-HE
IS ZEALOUSLY OPPOSED BY BASIL BISHOP OF ANCYRA,
AND BY EUSTATHIUS BISHOP OF SEBASTE.
THE city Germanica is situated in Euphratia, a
province bordering on Cilicia, Syria, and Cappadocia.
When Eudoxius, the bishop of this city, heard of the
death of Leontius, he took forcible possession of the
chief authority in Antioch, and ravaged the vineyard
of the Lord like a wild boar. He did not, like Leon-
tius, conceal by artifice the malignity of his dis-
position; but he openly and violently opposed the
doctrines of the apostles, and persecuted all those who
dared to resist him. At this period, Basil had suc-
cecded Marcellus in the government of the church of
Ancyra; and Eustathius was bishop of Sebaste, the
capital of Armenia. These two bishops hearing of
the violence and cruelty of Eudoxius, had the courage
to write to the emperor Constantius on the subject.
150
ECCLESIASTICAL HISTORY.
[BOOK II.
The emperor was then in the West, endeavouring to
repair the injuries which the tyrants had inflicted on
the country. They both possessed the favour and
confidence of the emperor on account of their exem-·
plary course of life.
CHAPTER XXVI.
COUNCIL CONVOKED FIRST AT NICE, AND AFTERWARDS
AT SELEUCIA IN ISAURIA.
UPON receiving this intelligence Constantius wrote
to the citizens of Antioch, to acquaint them that he
had not conferred the bishopric of their city upon
Eudoxius, although a report had been spread to that
effect. He ordered him to be expelled from the city,
and desired sentence to be passed on him at Nice in
Bithynia, where a council had been summoned.
Eusebius had artfully arranged, through the inter-
vention of those who held the chief appointments in
the palace, that the council should be held at Nice.
But the Ruler of the universe, to whom the future is
as present as the past, prevented the meeting of the
council by a most unexpected earthquake, which over-
threw the greater part of the city, and destroyed a
great number of the inhabitants. The bishops who
had already arrived at the spot, were seized with
terror, and returned to their respective churches.
I believe that this was expressly ordained by the
wisdom of God. For in this very city, where the
doctrines of the apostolical faith had been signed by
the fathers, these latter bishops were about to publish
CHAP. XXVI.] COUNCIL OF SELEUCIA.—A.D. 359. 151
other and contrary doctrines; and as the Arians
would have taken advantage of the name of the
council, and would have confounded the decrees there
enacted with those passed at the ancient council of
Nice in order to deceive the simple, He who watches
over the interests of the church prevented the council
from being held. A short time subsequently, Con-
stantius, at the solicitation of the accusers of Eu-
doxius, appointed the council to be held at Seleucia,
a city which lies near the sea, and which is the
capital of Isauria. Thither were summoned the
bishops of the East, those of Pontus, and those of
Asia. During this period the church of Cæsarea in
Palestine was governed by Acacius who had succeeded
Eusebius. Acacius had been deposed at the council
of Sardica; but he, despising the great concourse of
bishops assembled at that council, refused to submit
to their sentence. Maximus succeeded Macarius, whom
we have lately mentioned, in the government of the
church of Jerusalem. He had distinguished himself
by defending religion during the times of persecution,
and had in this cause suffered the loss of his right
eye and of his right arm. When he was called to
enter upon a higher state of existence, his bishopric
was conferred upon Cyril, a zealous defender of the
apostolical doctrines. These bishops contended for
priority; and their contests occasioned the greatest
evils throughout the whole church. Acacius had,
under a very slight pretext, deposed Cyril, and ex-
pelled him from Jerusalem. Cyril, finding that there
was no pastor at Antioch, repaired thither; thence
he proceeded to Tarsus, and took up his abode with
152
ECCLESIASTICAL HISTORY.
[BOOK II.
the admirable Silvanus, bishop of the city. Acacius,
on being apprised of this circumstance, wrote to
Silvanus, to inform him that Cyril had been deposed.
But Silvanus revered the character of Cyril, and
feared the people who were much pleased with his
teaching he therefore did not prohibit him from
exercising the functions of the ministry. When the
council had assembled at Seleucia, Cyril took his
place with Basil, Eustathius, and the other bishops.
Acacius was also present at this council, which con-
sisted of one hundred and fifty bishops. He stated
that he would not assist in any deliberations until
Cyril had quitted the council, because he had been
deposed from the episcopal office. Some of the
bishops who were desirous of peace besought Cyril to
retire, promising that as soon as questions respecting
doctrine had been determined, they would investigate
his case.
But Cyril would not accede to this request,
and Acacius quitted the council. He went to Eu-
doxius, quieted his apprehensions, and emboldened
him by promising to protect and to assist him. He
prohibited him from going to the council, and took
him to Constantinople.
CHAPTER XXVII.
EVENTS WHICH HAPPENED TO THE ORTHODOX BISHOPS
AT CONSTANTINOPLE.
CONSTANTIUS had been at Constantinople ever since
his return from the West. Acacius laid before him
many accusations against the bishops assembled at
CHAP. XXVII.]
P
ORTHODOX BISHOPS.
360. 153
Seleucia, whom he represented as wicked men who
were plotting the ruin and destruction of the church.
The emperor was aroused to indignation. But that
which most deeply incensed him was a false accusation
which Acacius brought against Cyril, who, he said,
had sold to an actor the sacred robe of golden cloth
which the celebrated emperor Constantine had, to
honour the church of Jerusalem, presented to Maca-
rius, then bishop of the city, that he might put it on
whenever he administered the holy ordinance of
baptism: the actor who had purchased this robe
appeared in it at the theatre, and suddenly fell down
and expired. Acacius also told the emperor that the
other bishops had associated this same Cyril with
themselves in all their deliberations, and that they
passed judgment on others according to his opinion.
The principal courtiers seized this pretext to persuade
the emperor to send for ten bishops only, and not to
summon the whole council; for they were fearful lest
unanimity of opinion might prevail in so great an
assembly of bishops. Among the ten principal
bishops who were summoned, were Eustathius bishop
of Armenia, Basil bishop of Galatia, Silvanus bishop of
Tarsus, and Eleusius bishop of Cyzicum. Upon their
arrival, they besought permission of the emperor to
proceed at once to the investigation of the blasphemy
and guilt of Eudoxius. But the emperor, at the in-
stigation of the adverse party, said that it was neces-
sary to deliberate first on matters relating to the
faith, and that then his case might be examined.
Basil, with the confidence which naturally arose from
his former familiarity with the emperor, reproved him
154
ECCLESIASTICAL HISTORY.
[BOOK II.
for having formed designs against the apostolical
doctrines. Constantius became irritated, commanded
Basil to be silent, and charged him with being the
cause of the tempest which agitated the church.
When Basil had thus been silenced, Eustathius ex-
claimed, "Since you desire, O Emperor, that the
doctrines of the faith should be examined, turn your
attention to the blasphemy against the only begotten
Son which Eudoxius has dared to utter; for he has
but just presented his formulary of faith, which con-
tains the following among many other impious de-
clarations: Those things which are enunciated by
different terms, differ also in substance. Now it is
said there is one God the Father, of whom are all
things, and one Lord Jesus Christ by whom are all
things. Here the expressions of whom and by
whom are not synonymous. The Son, therefore, is
dissimilar from God the Father.'"
The emperor,
after having this confession of faith read to him, was
moved to indignation by the impiety it contained,
and asked Eudoxius whether it had been composed by
him. Eudoxius affirmed that it was not written by
him but by Aëtius. This was the same Aëtius who
some time previously had been deprived of the office
of deacon by Leontius, from the dread of the accu-
sations of Flavianus and Diodorus: he had also been
the accomplice of George, bishop of Alexandria, and
had taken an active part in all his impious discourses
and unholy enterprizes. Aëtius was then residing
with Eunomius at the house of Eudoxius: for, at the
death of Leontius, Eudoxius having seized the govern-
ment of the church of Antioch, Aëtius had returned
"
CHAP. XXVII.] ORTHODOX BISHOPS.-A. D. 360. 155
from Egypt, and had brought Eunomius with him.
When he discovered that Eudoxius held the same
sentiments as himself, and that his impious principles
were combined with the luxurious habits of the Sy-
barites, he preferred to reside in Antioch rather than
in any other city. He and Eunomius frequented the
table of Eudoxius, and led the life of parasites, going
hither and thither with the sole intent of gor-
mandizing. These things coming to the knowledge
of the emperor, he desired Aëtius to be brought before
him, and, showing him the formulary, asked him
whether he was the author of it? Aëtius, being
totally ignorant of what had transpired, and unaware
of the cause of the question being put to him, and
expecting also that his confession of the fact would
elicit applause, said that he was indeed the author of
the document. The emperor, having thus detected
his great impiety, immediately condemned him to
banishment, and sent him to a region of Phrygia.
Thus Aëtius reaped disgrace as the fruit of his
blasphemy, and was thrust out of the palace. Eus-
tathius deposed that Eudoxius held the same views
as Aëtius who had indited these blasphemies, that he
had been an inmate of the same house, and had sat
down at the same table, and had been subservient to
all his designs. Eustathius added, that this writing
could not have been drawn up without the knowledge
and concurrence of Eudoxius; and that this was
proved by his having declared that it was written by
Aëtius. The emperor said that the decision of judges
ought not to rest upon conjectures, but upon the
results of close and accurate examination. To this
1
156
ECCLESIASTICAL HISTORY.
[BOOK II.
observation Eustathius made the following reply
"Let Eudoxius convince us that he does not hold
these sentiments, by pronouncing an anathema against
the formulary of Aëtius." The emperor having agreed
to this proposal, Eudoxius endeavoured by various
artifices to evade pronouncing the condemnation to
which he had been challenged. But when the em-
peror became irritated, and threatened to send him
into banishment with Aëtius as the accomplice in his
impiety, he publicly renounced his own doctrines,
which, however, he never desisted from defending.
Eudoxius then objected to Eustathius that he and the
other bishops ought to condemn the word con-sub-
stantial, as it is not to be found in Scripture. Sil-
vanus replied, that, as the statements that the Son
was called out of nothing into being, that he is a
creature, and of a different substance from the Father,
do not occur in Scripture, nor in the writings of
prophets, nor of the apostles, it was but just that such
statements should be condemned and expunged by
those who held them. The emperor assented to this,
and commanded the partizans of Eudoxius to condemn
these expressions. At first they made some objec-
tions, but at length perceiving the indignation of the
emperor, they reluctantly condemned the statements
cited by Silvanus, and they demanded with greater
vehemence than before that the term con-substantial
should likewise be condemned. But Silvanus ad-
dressed both them and the emperor with subtlety as
well as with truth. If the Word who is God was not
created, if he is not a creature, if he is not of a
* Εἰ ἐξ οὐκ ὄντων οὐκ ἔστι.
CHAP. XXVII.]
157
ORTHODOX BISHOPS.—A.D. 360.
different substance, he must be of the same* substance
as God who begat him; for he is God of God and
Light of Light, and of the same nature as the Father
who begat him." But though he maintained these
arguments with power and with truth, he did not
succeed in convincing any one.
The partisans of
Acacius and Eudoxius raised loud shouts against him;
and the emperor, being angry, threatened to expel him
from the church. Eleusius, Silvanus, and others,
told the emperor that he had the right of inflicting
punishment, but that the right of judging between
piety and impiety was theirs, and that they would
never swerve from the doctrines of the fathers.
Constantius, instead of applauding their wisdom and
courage, and their defence of the apostolical doctrines,
banished them from their churches and appointed
others in their place. Eudoxius then seized the
government of the church of Constantinople; and
Eunomius took possession of the bishopric of Cyzicum,
whence Eleusius had been ejected. The emperor
then commanded a written condemnation of Aëtius to
be prepared, so that his associates in impiety were
compelled to condemn one holding the same sen-
timents as themselves. They wrote to George, bishop
of Alexandria, informing him of what had been done
against Aëtius. In proof of their malice I shall here
insert their letter, for they treated those who coin-
cided in their opinions and those who opposed them
in the same manner.
* 'Ομοούσιος.
yogł
158
[BOOK II.
ECCLESIASTICAL HISTORY.
CHAPTER XXVIII.
SYNODICAL EPISTLE WRITTEN AGAINST AËTIUS.
COPY of the letter written by all the council to
George, concerning the atrocious blasphemy of his
deacon Aëtius.
"The holy synod assembled at Constantinople
saluteth the much honoured George, bishop of Alex-
andria.
"The bishops, by condemning the unlawful and
scandalous writings of Aëtius, have acted in con-
formity with the canons of the church. They have
likewise ejected him from the office of deacon, and
have excommunicated him. They admonished us to
refrain from reading his letters, and desired us to
destroy his writings on account of their inutility and
pernicious tendency. They also enacted that a sen-
tence of condemnation should be issued against him
and his adherents if he persisted in his error. It
would have been well if the author of all the offences,
troubles, schisms, and tumults which have agitated the
whole world, and of the disputes which have divided
the members of the church, had been regarded with
aversion by all the bishops assembled at the council,
so that they might have unanimously concurred
in the sentence pronounced against him. But, con-
trary to all our hopes and expectations, Serras, Ste-
phen, Heliodorus, Theophilus, and others refused to
assent to our decision, or to sign the sentence which
CHAP. XXVIII.]
SYNODICAL LETTER.—A. D. 360. 159
we had adjudged. Yet Serras accused Aëtius of the
grossest infatuation, alleging that he had had the
presumption and audacity to declare that God had
revealed to him what had been kept concealed from
the apostles. Even after proof of the infatuation and
arrogance of Aëtius had been adduced by Serras,
they could not be led either by entreaties or by argu-
ments to sign the sentence which we had decreed
against him. We bore with them patiently for a long
time, addressing them alternately in tones of indig-
nation, of entreaty, and of rebuke, and then beseech-
ing them to agree with us and with the whole council.
We waited a long time to see if they would yield to
the force of our arguments. But when we had borne
with them during so long a period, and had found
that they would not yield nor assent to the condemna-
tion of the aforesaid individual, we testified that we
held the canons of the church in higher estimation
than the friendship of men, and we excluded them
from communion; we gave them, however, six months
for repentance and amendment, and for reconciliation
with the synod. We determined that if within the
time appointed they repented of their error, became
united in opinion with their brethren, and assented to
the decree against Aëtius, they should be admitted
into communion with the church, and should receive
from us, in all the synods, the authority and the love
which they had previously enjoyed; but that if, re-
garding the friendship of men more than the laws of
the church and unity with us, they persisted in
refusing to repent of their temerity, that we should
then consider them unworthy of the episcopal dignity.
160
ECCLESIASTICAL HISTORY.
[BOOK II.
Upon their deposition, it became requisite that other
bishops should fill their offices, in order that the
church may be united in opinion, that the bonds of
love may be preserved between the bishops of every
region, and that they all may declare the same truths,
and be of one mind and of one opinion. This is what
we had to mention to you respecting the decrees of
the council. We pray that you may be enabled to
observe them; and that you may, by the grace of
Christ, peaceably and lawfully govern the church
which is under you.
""
CHAPTER XXIX.
CAUSE OF THE RUPTURE BETWEEN THE EUNOMIANS AND
THE ARIANS.
EUNOMIUS, in his writings, highly extolled Aëtius,
styled him the man of God, and bestowed many en-
comiums on him; still he did not refrain from inti-
macy with those who had condemned him; and he
even received ordination from them, being raised by
them to the episcopal dignity. The partisans of
Eudoxius and of Acacius, who had approved of the
formulary compiled at Nice in Thrace, of which
mention has already been made, ordained two bishops
in the room of Basil and Eleusius whom they had
deposed. As I think it would be superfluous to enter
into particulars respecting the other bishops, I shall
only relate what concerns Eunomius.
The govern-
ment of the church of Cyzicum being seized by Euno-
mius while Eleusius was still living, Eudoxius, who
CHAP. XXIX.]
DISPUTES.—A.D. 360.
161
66
perceived the attachment of the people to sound
doctrine, and who was also aware that the emperor
had expressed indignation against those who said
that the only begotten Son of God had been created,
counselled Eunomius to conceal his sentiments, and
not to let them be known to those who were ear-
nestly seeking an opportunity for framing accusations
against him. "At some future period," said he, we
will preach that which we now conceal, we will in-
struct the ignorant, and will silence our opponents
either by arguments, by force, or by vengeance."
Eunomius, in accordance with this advice, concealed
his impiety by involving his doctrines in obscure
phraseology. But those who were well instructed in
the holy Scriptures perceived the fraud, and felt it
deeply; but they conceived that the manifestation of
any opposition would be more rash than prudent.
Under the pretence of having imbibed heretical
opinions, they went to his house, and besought him to
expound to them the truth which he maintained,
that they might not be driven hither and thither by
contrary doctrines. He was led to place confidence
in them, and disclosed to them the doctrines which
he had till then concealed. They then told him that
it would be exceedingly unjust and impious if he did
not communicate the truth to all men. Eunomius
was deceived by these and other similar arguments,
and accordingly divulged his blasphemous opinions
in the public assemblies of the church. They then,
transported with zeal, hastened to Constantinople,
and laid their accusation against Eunomius, in the
first place, before Eudoxius; but as he would not
11
162
ECCLESIASTICAL HISTORY.
[BOOK II.
receive it, they repaired to the emperor to complain
to him of the injury committed by Eunomius, whom
they accused of advancing doctrines more impious
than the blasphemies of Arius. The emperor was
much incensed on receiving this information; and he
commanded Eudoxius to send for Eunomius, and upon
his conviction to deprive him of the sacerdotal office.
Finding that Eudoxius persisted in delay, notwith-
standing their numerous solicitations, the accusers
again repaired to the emperor, and declared that
Eudoxius had disobeyed the command imposed on
him, and that he suffered so great a city to be aban-
doned to the blasphemies of Eunomius. Constantius
then menaced Eudoxius with banishment unless he
would bring him forward to judgment, and inflict
upon him the penalties of the law, should he be con-
victed of the crimes laid to his charge. Eudoxius,
terrified by these menaces, wrote to Eunomius, de-
siring him to flee from Cyzicum, and to impute all the
blame to himself for not having followed the advice
which had been given him. Eunomius was fearful
for his own safety, and therefore retreated. He
accused Eudoxius of treachery and injustice towards
him and towards Aëtius. From that time he began
to form a sect of his own. All those who had pre-
viously held the same sentiments as himself went
over to him, and inveighed against the treachery of
Eudoxius. They were called Eunomians after their
leader, which name they have retained to this day.
Eunomius being thus placed at the head of a faction,
gave still greater weight by his impiety to the blas-
phemy of Arius. The facts themselves clearly prove
CHAP. XXX.]
163
SIEGE OF NISIBIS.-A. D. 359.
that in making himself the head of a party he was
solely impelled by ambition and the love of glory.
Thus, when Aëtius was condemned and banished, he
would not accompany him into exile, although he
had previously declared him to be a man of God; but
he continued on terms of friendship with Eudoxius.
When his impiety had been visited by a just sentence
of deposition, he would not submit to the decision of
the council, but continued to ordain bishops and
presbyters, although he had himself been divested of
the episcopal office. These are the events which
occurred at Constantinople.
CHAPTER XXX.
SIEGE OF NISIBIS.-APOSTOLICAL CONDUCT OF JAMES,
BISHOP OF THE CITY.
SAPOR, king of Persia, having declared war against
the Romans, Constantius raised troops and marched
to Antioch. He defeated the enemy, yet not by the
Roman army, but by the God of the pious individuals
who dwelt in the Roman empire. I shall here relate
the manner in which he gained the victory. Nisibis,
by some called Antioch of Mygdonia, lies between the
frontiers of the Persian and Roman empires. James,
whom I have already mentioned, was the bishop, the
guardian, and the leader of this city: all the gifts of
the apostles were united in him. I have already
narrated his extraordinary and celebrated miracles in
a work entitled "Philotheus," I therefore think it un-
necessary again to record them here. I shall, how-
164
ECCLESIASTICAL HISTORY.
[BOOK II.
ever, mention one which has immediate connection
with our present narrative. As this city was under
the government of the Romans, the Persian army
blockaded it. During seventy days they surrounded
it, they planted battering rams against the walls,
constructed many other warlike machines, and made.
ramparts and trenches around the city; yet they
could not force it to surrender. At length, they
determined to stop the course of the river Mygdonius,
which flows through the city; they formed ramparts
on each side of the stream to prevent its overflowing,
and so much of the water was thus collected that it
began to flow over the embankment; then they
hurled it like a battering ram against the walls,
which, not being able to withstand the shock, were
thrown down. The river also caused
caused a similar
catastrophe when it rushed out on the opposite
side of the city, for the walls in that part were like-
wise unable to resist the impetuosity of the stream,
and were consequently overthrown. On perceiving
the walls thus battered down, Sapor expected to take
possession of the city without any trouble. He re-
mained at rest during that day with the intention of
waiting till the ground had become dry and the river
navigable, before he took any
took any further steps. At
length he called together all his troops, in the confident
expectation of effecting an entrance into the city
through the breaches which had been made in the
walls; he then perceived that the walls had been
rebuilt, and that all his labour had been in vain.
For the holy bishop, after having by means of prayer
raised the courage of the soldiers and of the other
CHAP. XXX.]
CONDUCT OF JAMES.-A.D. 359. 165
inhabitants, rebuilt the wall, and placed the warlike
machines within the city in order to assault the
enemy. In effecting this he did not even approach
the walls, but remained within the church, praying
to God. Sapor was not only terrified by the speedy
re-erection of the walls, but also by a vision. He saw
on the wall a man decorated with the imperial orna-
ments, and was surprised at the splendid radiance of
his purple robes and of his diadem. He at first con-
jectured him to be the Roman emperor; and he
threatened to punish with death those who had re-
ported him to be at a distance. But on their pro-
testing that what they had said was true, and on
their proving that Constantius was at Antioch, Sapor
perceived the signification of the vision, and ex-
claimed," God is fighting for the Romans!" Filled
with indignation, he shot up an arrow toward heaven,
although he well knew the impossibility of wounding
Him who is incorporeal. Then Ephraim, who was a
most excellent man and the best of the Syrian writers,
besought the holy James to mount upon the walls,
and looking upon the barbarians to pronounce im-
precations against them. James acceded to this re-
quest, and accordingly ascended one of the towers.
Thence he perceived the multitudes of men, but he
uttered no imprecations against them. He prayed
that flies and gnats might be sent against them, that
so they might learn from these small insects the great
power of Him who protected the Romans. His
prayer was scarcely concluded, when swarms of flies
and of gnats appeared like clouds. The trunks of
the elephants, which are hollow like tubes, were filled
166
[BOOK II.
ECCLESIASTICAL HISTORY.
with them, as also the ears and the nostrils of the
horses and of the other beasts of burden. These
animals, not being able with all their strength to get
rid of the insects, became furious, threw their riders,
broke the ranks, left the army, and fled away with
the utmost speed. The wretched king, learning by
means of this slight and gentle punishment the power
of that God who protects the pious, returned with
shame at having met with defeat where he had con-
fidently expected victory.
CHAPTER XXXI.
SYNOD HELD AT ANTIOCH.-CIRCUMSTANCES WHICH THERE
OCCURRED RELATIVE TO THE HOLY MELITIUS.
AT this period the emperor Constantius resided at
Antioch. After he had, by concluding a truce, ter-
minated the war against the Persians, he again
assembled all the bishops, and tried to compel them
to expunge the term "consubstantial," and to insert
the expression "of a different substance." The church
of Antioch was then destitute of a pastor; for Eu-
doxius, who had seized the bishopric on the death of
Leontius, had been expelled, and had, in disobedience
to the decrees of many councils, taken possession of
that of Constantinople. The bishops who were as-
sembled from all regions, therefore said that it was
first necessary to elect a pastor over the flock, and
that they would then, in concert with him, deliberate
on the doctrines of religion. At this period Melitius,
whose character was most highly exemplary, had re-
† Τὸ ἑτεροούσιον.
* Τὸ ὁμοούσιον.
CHAP. XXXI.] SYNOD AT ANTIOCH.-A. D. 360. 167
signed the bishopric of a little city in Armenia, not
being able to bear the contumacy of the people, and
was living elsewhere in quiet and retirement. The
members of the Arian faction, believing that Melitius
was of one mind with themselves, and that he upheld
the same doctrines, petitioned Constantius to commit
the reins of the church of Antioch into his hands;
for they fearlessly violated every enactment in their
attempts to strengthen their own impious cause. The
very foundation of their blasphemy was laid upon the
transgression of the laws; and they have every where
introduced numerous innovations. Those who sup-
ported the apostolical doctrines, being aware of the
sound principles of the great Melitius, as well as of
his exemplary course of life and of his great virtues,
warmly seconded the petition; and zealously took
measures to ensure the decree of his election being
written and signed. When the decree had been duly
completed, it was entrusted to the care of Eusebius
bishop of Samosata, who was a noble defender and
champion of the truth. Upon receiving the imperial
command, the great Melitius returned, and was met
by all the bishops, by the clergy, by the citizens, and
even by the Jews and the Greeks, who were desirous
of seeing so celebrated a man. The emperor com-
manded him, and those other bishops who possessed
rhetorical abilities, to explain to the multitude the
following words, "The Lord made me in the begin-
ning of his ways, for his works:" and he commanded
that each exposition should be committed to writing
in order to secure accuracy. George, bishop of Lao-
dicea, was the first who drew up an exposition, and
in it he displayed the baneful nature of his heresy.
168
ECCLESIASTICAL HISTORY.
[BOOK II.
Acacius, bishop of Cæsarea, in his explanation, which
was next completed, steered a middle course between
the impiety of the Arians and the purity of the
apostolical doctrines, differing greatly from the one
and yet not preserving the characteristic features of
the other. Thirdly, the great Melitius stood up and
explained the principles enforced by the ecclesiastical
canons. He weighed all his words in the balance of
truth, and carefully avoided saying either too much
or too little. His discourse was heard with general
approbation, and being entreated to give a brief sy-
nopsis of his doctrines, he extended three of his
fingers, and then closed two, leaving one only ex-
tended, and uttered the following remarkable words:
"Three persons are conceived in the mind, but we speak
as if addressing one." Those who had imbibed the
errors of Arius began to revile him, and to accuse
him falsely of following the doctrines of Sabellius.
They induced the emperor, who was more changeable
than Eolus, to banish him to his native country.
His bishopric was given to Euzoius, who openly
advocated the Arian doctrines, and who had been
deposed at the same time as Arius, and had been
excluded from the office of deacon by the great Alex-
ander. On account of this election, the more orthodox
part of the community separated from those who had
embraced heresy, and assembled in the apostolical
church which was situated in the old city. During
thirty years, which had elapsed since the machinations
against the celebrated Eustathius, they had borne
with the wickedness of the Arians, expecting that
affairs would take a better turn. But when they saw
that the cause of heresy was becoming stronger, and
CHAP. XXXII.]
EUSEBIUS.—A.D. 360.
169
that all who maintained the apostolical doctrines were
either openly opposed or secretly persecuted, and
when they perceived that the holy Melitius had been
deposed, and Euzoius, the patron of heresy, appointed
to supplant him, they recalled to mind the words
addressed to Lot, "Save your soul."
your soul." The following
precept of the gospel likewise occurred to them, "If
thy right eye offend thee, pluck it out, and cast it from
thee." The signification of these words was meant
by the Lord to extend to the hand and to the foot;
for it is added, "It is better for thee that one of thy
members should perish, than that thy whole body
should be cast into hell."
It was in this way that the church of Antioch was
divided into opposite parties.
CHAPTER XXXII.
EUSEBIUS, BISHOP OF SAMOSATA.
EUSEBIUS, that excellent bishop whom I have
already mentioned, to whom the written decree of
election had been confided, returned to his own city
when he perceived that the compact was about to be
broken. The Arians, fearing that, as the document
contained their signatures, it might serve as a proof
of their guilt, persuaded the emperor to send to
Eusebius for it. The emperor accordingly despatched
a messenger upon one of the public horses, as was the
custom when a speedy answer was desired. When he
had arrived and delivered the message of the emperor,
the admirable Eusebius made the following reply: "I
cannot consent to restore the public deposit, except at
1
170
ECCLESIASTICAL HISTORY. [BOOK III.
the command of the whole assembly of bishops by
whom it was committed to my care." When this
reply was conveyed to the emperor he was deeply
incensed, and he wrote again to Eusebius commanding
him to deliver up the decree, and threatening him
with the amputation of his right hand unless he would
comply with the injunction. This, however, he only
wrote for the purpose of intimidating him; for he
forbade the bearer of the letter from executing the
threat. After Eusebius had read the letter, and had
learnt what punishment was threatened by the em-
peror, he stretched out his hands and said, "I am
willing to suffer the loss of both my hands, rather than
to resign a document which contains so manifest a
demonstration of the impiety of the Arians." Con-
stantius, on being informed of his fortitude, highly
applauded him, and ever after held him in high ad-
miration. Even the enemies of virtue are compelled
by its greatness to admire it.
About this period, Constantius heard that Julian,
whom he had appointed Cæsar in Europe, had entered
upon many ambitious projects, and had even raised
troops against his benefactor. Constantius, accord-
ingly, set off for Syria; but he died in Cilicia. He
did not enjoy that assistance which his father had
bequeathed him, because he had not preserved in-
violate the birthright of his father's piety; so that
when he drew near his end he bitterly lamented
having corrupted the faith.
END OF THE SECOND BOOK.
CHAP. I.] SUCCESSION OF JULIAN.—A.D. 332-61. 171
BOOK III. CHAPTER I.
THE EMPEROR JULIAN.
CONSTANTIUS died deploring his defection from the
faith of his father. Julian, when on his journey
from Europe to Asia, was informed of the death of
Constantius: he immediately took possession of the im-
perial crown, which no one dared to dispute with him.
CHAPTER II.
THE RELIGIOUS EDUCATION OF JULIAN, AND HIS SUB-
SEQUENT APOSTASY.
FROM his tenderest infancy Julian had been nour-
ished with the milk of religious doctrines, as was also
Gallus his brother. He adhered to this doctrine
during his childhood and early youth. Intimidated by
Constantius, who, apprehensive of usurpations, made
away with his nearest relatives, Julian placed himself
in the office of reader at the ecclesiastical assemblies,
and read the sacred books to the people. He had an
edifice erected in honour of the martyrs; but his
liberality was not accepted by the martyrs, because
they foresaw his apostasy. The foundations of this
building were as unstable as the mind of their founder;
and the whole structure fell down before it had been
consecrated. Such were the events which occurred
in his youth.
172
BOOK III.
ECCLESIASTICAL HISTORY.
CHAPTER III.
MANNER IN WHICH JULIAN OPENLY MANIFESTED THOSE
SENTIMENTS WHICH HE HAD PREVIOUSLY
IMPIOUS
CONCEALED.
WHEN Constantius departed to the West to make
war against Magnentius, he appointed Gallus to be
Cæsar of the East. Gallus had embraced the true
religion, and stedfastly adhered to it throughout his
life. At this juncture Julian threw off the salutary
fear of God, boldly assumed more than was his by
right, and aspired to the imperial sceptre. With this
object in view, he traversed all Greece to consult the
soothsayers and interpreters of oracles whether his
ambitious aspirations would be fulfilled. He fell in
with a man who promised to foretel what he desired,
and who accordingly led him into the deepest recesses
of an idolatrous temple, and there invoked the deceiv-
ing demons.
When they appeared as usual under
the most frightful forms, Julian, constrained by
terror, made the sign of the cross upon his forehead.
The demons, on perceiving the sign of the cross, the
memorial of the Lord's victory over them, and of their
defeat, immediately vanished. The sorcerer repri
manded Julian for having caused their flight. Julian
explained that he had been overcome by terror; and
declared that he admired the power of the cross, the
sign of which the demons were not able to look upon.
"Do not take up that idea, good man," said the sorcerer.
66
They did not fear that which you mention, but dis-
CHAP. III.]
IMPIETY OF JULIAN.-A.D. 351-61. 173
appeared because they abominated the action which
you performed." After thus deceiving him, the sor-
cerer initiated him into the mysteries, and filled his
mind with impiety. Thus did the lust of empire
rob this wretched prince of all religion. When he
ascended the throne, he for a long time concealed
his impiety, because he feared the soldiers who had
embraced the doctrines of religion. For Constantine,
who was so deserving of all praise, after having freed
them from their former superstitions, had had them
instructed in true doctrines. His children stedfastly
adhered to those doctrines which they had received
from their father. For although Constantius was
induced by those who had obtained an undue ascend-
ancy over him to reject the term “consubstantial,'
yet he had always sincerely admitted the doctrine
signified by it. For he confessed that the Word is
God, and the Son of God, begotten of God before all
ages: and he condemned all those who dared to affirm
that he is a creature; he also invariably prohibited
the worship of idols. Among his other actions, one is
worthy of being mentioned, as it displays his zeal for
the things of God. When entering upon the war
against Magnentius, he assembled all his soldiers and
exhorted them to receive the holy rite of baptism.
"Life," said he, "is always uncertain, but especially
in battle; for there it is endangered by arrows, darts,
spears, swords, and a multitude of other weapons
designed to inflict death. It is therefore necessary
that each of you should be habited in that robe of
which we shall stand most in need in the next life.
If there be any one among you who desires to delay
J
""
174
ECCLESIASTICAL HISTORY.
[BOOK III.
receiving this robe, let him now return to his own
home, for those who have not submitted to this
ordinance shall not engage in battle."
CHAPTER IV.
RETURN OF THE BISHOPS FROM EXILE.
JULIAN being acquainted with all these facts, did
not openly manifest the impiety of his principles. In
order to conciliate the good-will of all parties he
recalled to their own churches those bishops who had
been banished by Constantius to the furthest extremi-
ties of the earth. As soon as this decree was issued,
the holy Melitius returned to Antioch, and the cele-
brated Athanasius to Alexandria. Eusebius and
Hilarius, bishops of Italy, and Lucifer, bishop of the
isle of Sardinia, were then in Thebes, a province of
Egypt, where they had been banished by Constantius.
They assembled for deliberation with some other
bishops of the same sentiments as themselves; for it
was necessary, they said, that the churches should be
reunited by one standard of doctrine, hostility being
not only manifested by the adversaries, but the very
members of the church being divided against each
other. For, in Antioch, the orthodox part of the
church was divided into two sections. The first
consisted of those who had seceded on account of the
renowned Eustathius : the other party comprised
those who had withdrawn with the excellent Melitius,
and who celebrated the divine service* in the old city.
Λειτουργία.
CHAP. V.] ORDINATION OF PAULINUS.—A.D. 361. 175
Both parties held the same confession of faith, and
maintained the doctrines which had been confirmed
at Nice. They only kept aloof from each other from
a spirit of contention, and on account of the preference
which they felt for their respective bishops. The
death of one of these bishops did not allay the discord,
for Eustathius having died before Melitius was or-
dained, and those who adhered to religion having
seceded subsequently to the exile of Melitius and the
ordination of Euzoius, those separatists who bore the
name of Eustathius could not be induced to join them.
Endeavours were made, as above related, by Eusebius
and Lucifer, to effect a re-union. Eusebius begged
Lucifer to go to Alexandria, and to consult the great
Athanasius on the subject; and he himself undertook
the task of re-establishing concord.
CHAPTER V.
ORDINATION OF PAULINUS.
LUCIFER, however, did not go to Alexandria. He
went over to Antioch, where he repeatedly exhorted
each party to union. But perceiving that the
Eustathians opposed the end which he had in view,
he appointed Paulinus, who was a presbyter, and the
chief of their faction, to be bishop. This was not
right on his part; it increased the dissension which
continued eighty-five years, not terminating till the
time of Alexander, a bishop worthy of the highest
fame. As soon as he was appointed bishop over the
church of Antioch, he laboured earnestly, and with
176
ECCLESIASTICAL HISTORY.
[BOOK III.
success, in restoring concord, and in re-uniting those
members of the church who had been disjoined from
the rest of the body.
Lucifer, who had been instrumental in augmenting
the dissensions, remained during a long period at
Antioch. When Eusebius repaired thither, he found
that the evil, far from having been removed, had, by
such unwise measures, been rendered incurable: he
then departed and sailed towards the West. Lucifer
returned to Sardinia, and added certain doctrines to
those of the church. Those who embraced these
doctrines received his name, and were called Luci-
ferians for some time after. These doctrines, however,
became extinct, and were forgotten.
These were the circumstances which occurred after
the return of the bishops from exile.
CHAPTER VI.
ACCOUNT OF THE CIRCUMSTANCES BY WHICH JULIAN
WAS LED, THROUGH ENVY AND NOT FROM BENEVO-
FROM
LENCE, TO REFRAIN
PUBLICLY SLAYING
CHRISTIANS.
THE
JULIAN'S avowal of his own impiety filled the cities
with sedition. Those who were addicted to the
worship of idols were emboldened to open their
idolatrous temples, and to celebrate those detestable
mysteries which deserve to be for ever buried in
oblivion. They kindled fire on their altars, polluted
the earth by the blood of their victims, and the air
by the smoke and odour of the sacrifices. Being
CHAP. VI.] CONDUCT OF JULIAN.-A. D. 361-63.
177
agitated by the demons whom they adored, they ran
furiously about the market places like the Corybantes.
They assaulted and insulted all the holy men, and
omitted no kind of reproach and invective which
could be cast on them. Those who professed religion,
being unable to bear with their impiety, reviled them
in return, and inveighed against the errors which
they had embraced. Incensed at these rebukes they
took advantage of the protection afforded them by
the emperor, to retort by the infliction of irreparable
injuries. This detestable emperor, instead of establish-
ing peace, as he ought to have done, excited the people
against each other, and winked at the crimes per-
petrated by the more audacious members of society
against those who were the most gentle. He bestowed
the highest civil and military offices upon the most
cruel and impious of his subjects. These officers,
though they did not compel the Christians by open
force to sacrifice to idols, yet treated them with every
species of indignity. The privileges accorded to the
clergy by Constantine the Great were abolished.
CHAPTER VII.
ATTACKS MADE ON THE CHRISTIANS BY THE PAGANS WHO
HAD BEEN RAISED TO POWER BY JULIAN.
ALTHOUGH the audacious actions committed by the
idolaters, at this period, were so numerous that it
seems requisite that a whole book should be devoted
to the narration of them, I shall select a few from the
number to relate here. At Askelon and at Gaza,
12
178
ECCLESIASTICAL HISTORY.
[BOOK III.
which are both cities of Palestine, they seized men
truly worthy of the priesthood, and women who had
vowed perpetual virginity, and after having torn open
their stomachs, they filled them with barley, and
threw them to the pigs to be devoured. In Sebaste,
a city of the same province, they opened the coffin of
John the Baptist, burnt his bones, and flung away the
ashes. Who can relate without tears the detestable
action which they perpetrated in Phoenicia? In
Heliopolis, a city near Libanus, dwelt Cyril a deacon.
Acting under the impulse of ardent zeal, he had here,
during the reign of Constantius, destroyed many of
the idols. These impious men not only killed him in
remembrance of this act, but after having ripped up
his stomach they ate his liver. This atrocious deed
did not elude the observation and the punishment of
Divine Justice. All those who took part in it lost
their teeth, which fell out one after the other. Then
they lost their tongues, which decayed in their mouths:
at length they also lost their eyes, and thus perceived
the power of religion by their sufferings. At Emessa,
a city of the same region, the idolaters desecrated a
church which had been recently erected, and dedicated
it to Bacchus Androgynes, and placed within it the
ridiculous hermaphrodite statue of that idol. At
Dorostolis, a celebrated city of Thrace, Emilius, an
undaunted champion of the faith, was thrown into
the flames by Capitolinus governor of the province.
It would require the descriptive powers of Eschylus
and of Sophocles to relate the tragical sufferings en-
dured by Marcus, bishop of Arethusa. He had during
the reign of Constantius destroyed an idolatrous
CHAP. VII.]
179
PAGAN OPPOSITION.——A.D. 362.
temple and erected a Christian church in its stead:
the inhabitants of the city, therefore, on learning the
bent of Julian's mind, openly avowed their hostility
against their bishop. He at first, according to the
precept of the gospel, attempted to save himself by
flight; but hearing that some individuals had been
arrested instead of him, he returned, and delivered
himself up to his executioners. These men showed
no pity for his age, nor respect for his virtues. Not-
withstanding his holy course of life and his admirable
mode of teaching, they seized him, stripped him naked,
and lacerated him with scourgings. They then threw
him into the foetid sewers, and, after drawing him
out, they delivered him to the youths of the city,
commanding them to pierce him with the points of
their writing implements.* After these cruel inflic-
tions they thrust him into a basket, anointed him
with a kind of pickle, and with honey, and, suspending
him where the heat was most excessive, left him to
attacks of wasps and bees. These sufferings were
inflicted by his torturers in order to compel him either
to rebuild the temple which he had demolished, or
else to furnish money for its re-erection. But all the
torments which he underwent did not induce him to
promise what was demanded. It then occurred to
the citizens that poverty might probably be the cause
of his refusing the money, and they offered to reduce
the sum specified to one half the amount. But
although he was suspended in the air, his flesh
punctured with the points of writing implements, and
stung by wasps and bees, he did not manifest the
* Γραφίς.
180
[BOOK III.
ECCLESIASTICAL HISTORY.
slightest sense of pain; and he even ridiculed the evil
men around him, and told them that they were
crawling on the earth while he was elevated towards
heaven. At length they moderated their demands to
a very inconsiderable sum of money. He replied that
it would be as impious to give an obolus* as to give
the whole sum. Being thus defeated in their attempts,
they released him, but not without the highest admi-
ration of his fortitude. They were converted, and
learnt from his lips the doctrines of religion.
CHAPTER VIII.
66
LAWS ENACTED AGAINST THE CHRISTIANS.
MANY other crimes were perpetrated about this
time by the irreligious against the pious, both at sea
and on land; for the ungodly emperor had enacted
laws against religion. The first of these laws pro-
hibited the children of Galileans, for this was the
name he gave to Christians, from being instructed in
poetry, rhetoric, or philosophy. "For we," said he,
""
are, according to the old proverb, smitten by our
own wings; for our authors furnish weapons to carry
on war against us.' It was enjoined by the other
law, that the Galileans should be expelled from the
army.
* A coin worth five farthings and a half.
CHAP. IX.] EXILE OF ST. ATHANASIUS.—A. D. 362.
181
E
CHAPTER IX.
BANISHMENT AND FLIGHT OF ST. ATHANASIUS.
July
Ar this juncture Athanasius, that heroic combatant
and champion of truth, was again exposed to another
perilous conflict. The demons, not being able to
resist the power of the teaching, and of the prayers
of Athanasius, furnished their own agents with in-
vectives against him. Among other statements which
they laid before the patron of impiety, to induce him
to expel Athanasius, they told him, that if the bishop
were suffered to remain unmolested, there would not
be one Pagan left, for that he led them all to espouse
his own sentiments. Julian acceded to their petition,
and commanded that Athanasius should not only be
banished, but that he should be put to death. The
followers of Athanasius were struck with horror at
this announcement; but he said to them, "This com-
motion will quickly terminate: it is a cloud which
appears and then vanishes away." He however re-
tired when he heard of the arrival of those sent to
carry the edict into execution; and finding a vessel
lying near the bank of the stream, he embarked and
sailed to Thebes. Those who had been commanded
to kill him, on being apprised of his escape, pursued
him with all their might. One of his friends, how-
ever, distanced them in the pursuit; and, on his
communicating the intelligence, those who were with
Athanasius besought him to disembark, and to flee to
the desert. He, however, directed the helmsman to
182
ECCLESIASTICAL HISTORY. [BOOK III.
steer straight to Alexandria. While they were pur-
suing this course, the officer who was entrusted with
the command of slaying him overtook him, and asked
him where Athanasius was. "He is near," replied
he; and passed on. He reached Alexandria, and
remained there in concealment during the rest of
Julian's life.
CHAPTER X.
EVENTS RELATING TO THE DAPHNEAN APOLLO, AND TO
ST. BABYLAS.
JULIAN, being desirous of declaring war against the
Persians, sent his most faithful friends to consult all
the principal oracles of the Roman empire. He went
himself to the Pythian Apollo of Daphne, beseeching
him to reveal to him the future. The soothsayer
replied, that it would be required first to remove the
dead bodies which were lying in the neighbourhood
to some other region, for that they obstructed the
deliverance of the oracles; and that, upon their re-
moval, the future would be disclosed. The remains
of the triumphant martyr, Babylas, and of the young
men who were slain with him, were at this period
lying in the neighbourhood. It was evident that the
delivery of the deceitful oracles was prevented by the
presence of those holy corpses. This was clearly
perceived by Julian, who, from the religion in which
he had been formerly instructed, had learnt the power
of the martyrs.
On this account he would not
remove any of the corpses himself, but commanded
CHAP. XI.] FIDELITY OF THEODORE.—A. D. 362. 183
:
the followers of Christ to carry away the remains of
these triumphant martyrs. The whole body of Chris-
tians accordingly repaired with great exultation to
the sacred grove, placed these remains in a car drawn
by two horses, and thus conveyed them to the city.
All the Christians followed, singing the psalms of
David, and at every interval repeating these words,
"Let all those who adore graven images be con-
founded." The Christians regarded this removal of
the martyrs as a triumph gained over the demons.
CHAPTER XI.
FIDELITY OF THEODORE.
JULIAN, unable to bear the humiliation which this
procedure cast upon him, commanded the next day
that the leaders of the procession should be arrested.
Salustius, who was at this period a vice-governor, and
who had enlisted in the service of impiety, persuaded
the tyrant not to grant to the Christians the glory of
martyrdom, which they so earnestly desired. But
when he perceived that the emperor was unable to
curb his fury, he commanded the arrest of a young
man deeply imbued with divine zeal, who was then
walking in the market-place. He had him stretched
on the rack in the presence of all the people, and
ordered his shoulders to be torn with scourging, and
his sides with nails. To this treatment he was sub-
jected from the dawn of day until its close. He was
then bound with iron chains and cast into prison.
The next morning Salustius informed Julian of these
184
ECCLESIASTICAL HISTORY.
[BOOK III.
inflictions, described the fortitude of the young man,
and said, that such cruelties were degrading to their
own party, and conferred glory on the Christians.
This impious emperor was induced by these argu-
inents to desist from further acts of vengeance; and
he released Theodore (for this was the name of the
young and generous defender of the truth) from
prison. Some persons having afterwards asked the
young man whether he did not suffer extreme anguish
while subjected to these cruel and severe tortures, he
replied, that at first he did suffer a few pangs; but
that afterwards there appeared one who wiped off the
perspiration from his face with soft and cooling linen,
and who animated him to take courage. He said
that, when the people ceased from torturing him, he
did not rejoice, but was, on the contrary, grieved,
because his solacer quitted him at the same time.
The imposture practised at the oracle by artful
demons was detected, and the fame of the martyrs
increased. A thunderbolt fell from heaven, burnt
the whole of the temple, and reduced the statue of
Apollo to ashes; for this statue was only composed
of wood, with a gilded surface. Julian, the governor
of the East, who was the uncle of the emperor Julian,
being informed during the night of the conflagration,
immediately hastened to the assistance of the god
whom he adored. Perceiving, on his arrival at Daphne,
that his god was reduced to ashes, he suspected that
this act of incendiarism had been committed by the
Christians, and put those who guarded the temple to
the torture in order to elicit the truth.
But they
could not be compelled, by torture, to declare that
CHAP. XII.] CHURCH PROFANATION.-A.D. 362. 185
which was false. They said that the fire had fallen
down from heaven, and that some peasants who were
returning from the neighbourhood had witnessed its
descent.
CHAPTER XII.
CONFISCATION OF THE HOLY TREASURES AND VESSELS.
ALTHOUGH these impious men were thus put in
possession of the facts just as they occurred, they still
exerted their whole strength to oppose God. The
tyrant commanded that the holy ornaments should be
taken to the royal treasury, and ordered the spacious
church built by Constantine to be closed; thus pre-
venting the Arians, into whose hands it had then
fallen, from assembling in it. Felix, the treasurer
of the emperor, and Elpidius, who was entrusted with
the superintendence of the emperor's private posses-
sions, being, what was termed by the Romans, the
count or treasurer of the private estate, went with
Julian, the governor of the East, into the holy temple.
Felix and Elpidius, it is said, were once Christians,
but apostatised from the true religion in order to
please the impious emperor. It is related, that Julian
committed an act of indecency by the holy altar,*
and struck Euzoius because he tried to restrain him
from the deed. He said, that the concerns of Chris-
tians were not under the care of Divine Providence.
Felix, after examining the holy vessels, which were of
great magnificence, having been constructed by order
* Τράπεζα.
186
ECCLESIASTICAL HISTORY.
[BOOK III.
of Constantine and Constantius, exclaimed,
"Behold,
in what kind of vessels the Son of Mary is ministered
unto."
CHAPTER XIII.
THE IMPIETY OF JULIAN, THE UNCLE OF THE EMPEROR,
AND LIKEWISE THAT OF HIS COMPANIONS, VISITED BY
DIVINE VENGEANCE.
THIS act of impiety and of daring iniquity did not
long escape the hand of Justice. Julian was almost
instantaneously seized with a loathsome disease.
Putrefaction arose in his intestines, and his excre-
ments, instead of being conveyed through the ordinary
channel, were propelled upwards into that wretched
mouth which had been used as the instrument of
blasphemy. It is related, that his wife, who was
eminent for faith, said to him, " You ought to praise
Christ the Saviour, for having, by this chastisement,
revealed to you his power; for you would never have
known towards whom you were evincing so much
hostility, had He, with His usual long-suffering, ex-
empted you from affliction." These words, and the
agonies which he suffered, led him to discern the
cause of his disease, and he besought the emperor to
restore the church to those from whom it had been
taken; but he died without obtaining his request.
Felix was also struck by Divine Justice: the blood
rushed from every part of his body, and issued day
and night from his mouth. This total effusion of
blood terininated his life, and he passed away into
-
CHAP. XIV.] PRIEST'S SON CONVERTED.—-A. D. 362. 187
eternal death. Such were the judgments visited on
iniquity.
CHAPTER XIV.
CONVERSION OF A PRIEST'S SON.
A CERTAIN young man, the son of an idolatrous
priest, who had been brought up in Paganism, was,
about this time, led to embrace the true religion.
A certain woman of great piety, who had been raised
to the dignity of deaconess, was very intimate with
his mother, and used frequently to visit her when he
was a child: on these occasions she used to caress
him and to exhort him to piety. In the mean time
the mother died; and the young man used then to
repair to the woman to receive her instructions.
When he was fully convinced of the truth of what
she had imparted, he asked his teacher by what means
he could throw off the superstition of his father, and
follow out the truth which she had preached to him.
She replied, that he must flee from his father, and
honour his Creator above his earthly parent. She
told him to go to some other city, and to remain
there in concealment, lest he should fall into the
hands of the impious emperor. She promised to take
upon herself the management of this affair. The
youth replied, "From henceforth I shall come to
you; and I shall commit my life into your keeping."
A short time subsequently, Julian went to Daphne to
hold a public festival. The father of this young man
repaired thither also, because he was a priest, and had
188
ECCLESIASTICAL HISTORY.
[BOOK III.
7
long been accustomed to follow the emperor.
This
young man and his brother accompanied their father.
It was the custom for these youths to sprinkle water
which had been offered to idols on the viands prepared
for the emperor. The festival celebrated at Daphne
usually lasted seven days. The first day of the fes-
tival, the young man above-mentioned stood by the
couch of the emperor, and sprinkled the water on his
food, according to custom; but he had no sooner
completed this iniquitous ceremony, than he hastened
back to Antioch. He went to his admirable in-
structress, and said to her, "I am come to you,
according to my promise; do you fulfil yours, and
take measures for my deliverance." She conducted
him to Meletius, a man of God; he kept the young
man concealed for a long time in part of his house.
The father, after having traversed Daphne in search
of his son, returned to Antioch, ran through all
the streets of the city, and examined every spot,
anxiously seeking some traces of him. When he
arrived at the quarter of the city where the house of
St. Meletius was situated, he looked up, and perceived
his son peeping through the rails. He ran into the
house, seized him, and led him away. He took him
home, and immediately flogged him severely; he then
took a pointed instrument, made it red hot, and forced
it into his hands, feet, and back. After that he shut
him up in a room, fastened it securely outside, and
returned to Daphne. I have heard all these incidents
related by the son himself in his old age. He likewise
told us that, being inspired with divine grace, he
destroyed all his father's idols, and ridiculed their
CHAP. XV.] CHRISTIAN MARTYRDOM.-A. D. 362. 189
helplessness; and that afterwards, on reflecting on
what he had done, he dreaded the return of his father,
and called upon the Lord Christ to assist him, and to
burst the bolts of the door, saying, "These things
have I done and suffered for thy sake. As I was
saying these words," continued he, "the bolts fell
down, and the doors burst open. I then ran back to
my teacher.
She disguised me in the dress of a
female, and drove with me in a vehicle to St. Meletius.
He gave me into the care of Cyril, bishop of Jerusalem,
with whom I set out by night for Palestine." After
the death of Julian, he led his father to receive the
truth. This, with many other incidents, he related
Such is the delivery wrought out for those
who are brought to the knowledge of God,
to us.
CHAPTER XV.
MARTYRDOM OF THE TWO ROMANS, JUVENTIUS AND
MAXIMUS.
JULIAN continued to oppose religion with greater
and greater boldness and effrontery, while he assumed
the specious appearance of clemency, in order to lay
snares to entrap men, and seduce them to irreligion.
He cast things offered to idols into the fountains of
the city of Antioch, and into those of Daphne, so that
no one could drink of the streams without partaking
of the hateful sacrifices. He defiled in the same way
every thing that was sold in the market-place; for he
had water which had been offered to idols sprinkled
on the bread, meat, fruit, herbs, and all the other
190
ECCLESIASTICAL HISTORY.
[BOOK III.
articles of food. The Christians wept and lamented
at witnessing these abominations, yet they partook of
the food according to the precept of the apostle; for
it is said, "Whatsoever is sold in the shambles, that
eat, asking no question for conscience sake" (1 Cor. x.
25). Two of the emperor's guards, who were his
shield-bearers and companions in arms, vehemently
deplored, at a certain convivial party, the perpetra-
tion of such hateful deeds, and borrowed the admirable
words used by the young man who gained so high a
celebrity at Babylon; "You have delivered us," they
said, "to a monarch who is more wicked than all the
nations of the earth." One of those at table ac-
quainted the emperor with this speech. The emperor
sent for these two men, and asked what it was that
they had said. This question giving them an oppor-
tunity of speaking freely, they, in the warmth of
their zeal, made the following reply: "Having been
brought up, O emperor, in the true religion, and
having been accustomed to obey the admirable laws
enacted by Constantine, and by his sons, we cannot
but be deeply grieved at witnessing every thing filled
with abominations, and the very food contaminated
by being mixed with the sacrifices offered to idols.
We have lamented over this in our own houses, and
now, in your presence, we publicly express our regret.
This is the only cause of sorrow which we experience
under your government." On hearing these words
the mildest and wisest of emperors, as he is called
by those who resemble him, threw off the mask of
clemency, and disclosed his real impiety. Such ex-
cruciating tortures were at his order inflicted on these
-
CHAP. XVI.] VALENTINIAN BANISHED.—A.D. 362. 191
two men, that they expired under them; or, rather,
they obtained a release from the misery of the age,
and received the crowns of victory. It was declared,
that their boldness of speech, and not the religion
which they defended, was the cause of their execution:
they were punished, it was said, because they had
insulted the emperor.
This account of the trans-
action Julian ordered to be universally circulated;
for he was apprehensive lest these champions of truth
should obtain the honour of being regarded as martyrs.
Their names were Juventius and Maximus. The
church of Antioch honoured them as defenders of
religion, and interred them in a magnificent tomb;
and even to this day an annual festival is celebrated
in their honour.
CHAPTER XVI.
BANISHMENT OF VALENTINIAN, WHO SUBSEQUENTLY
BECAME EMPEROR.
OTHER persons, who had attained to high and
honourable offices, gained the same crown by speaking
with similar boldness. Valentinian ascended the
throne a short time subsequently: but he was, at this
period, the commander* of the soldiers who guarded
the palace; he did not dissemble the zeal which he
felt for religion. One day, as the emperor was enter-
ing the temple of Fortune with great exultation,
while two priests stood on each side of the door to
sprinkle water on whoever they might deem fit; some
* Χιλίαρχος.
192
ECCLESIASTICAL HISTORY.
[BOOK III.
of the water was thrown upon the robe of Valentinian,
who was walking before the emperor. He imme-
diately struck the priest, and told him that he had
defiled instead of cleansing him. By this act he
deserved to obtain both empires. Julian, who wit-
nessed the deed, banished him to a fortress situated
by a desert. But scarcely had one year and a few
months elapsed, when his fidelity to the faith was
rewarded by the possession of the imperial authority.
It is not only in this life that piety is rewarded
by Divine Justice. Yet even here, good works
receive those recompenses which are as a foretaste
and the earnest of the future blessedness for which
we hope.
The tyrant adopted another stratagem against
religion. It was an ancient usage for the emperor
to sit upon his throne, and to distribute pieces of gold
among his soldiery. But, contrary to custom, he
ordered incense and fire to be placed on a table near
the altar; and he commanded, that whoever should
come forward to receive the gold, should first throw
incense upon the altar, and should then receive the
gold from his hand. Many persons did not discern
the trap which was laid for them: those who did
perceive it avoided the snare by feigning illness.
Others, grasping after the money, neglected their
own salvation. Others, from cowardice, betrayed
their religion.
CHAP. XVII.] OTHER CONFESSORs.—a. d. 362.
193
CHAPTER XVII.
OTHER CONFESSORS OF THE FAITH.
AFTER this destructive distribution of money, some
of those who had accepted it met together at table.
One of them, taking up a goblet, made on it the sign
of the cross before he drank. He was reproved for
doing so by one of the others, who told him, that
this act was quite inconsistent with what he had so
recently done. He asked, what act of inconsistency
he had committed. He was told, that he had offered
incense upon the altar of idols, and had denied the
faith, and that this was contrary to the Christian
religion. On hearing this, many of those who were
at table uttered exclamations of grief and distress,
tore their hair, and ran out into the market-place,
loudly proclaiming that they were Christians, and that
they had been deceived and inveigled by the artifices
of the emperor, and that they desired to retract the
error into which they had been led through ignorance.
They ran shouting these words till they reached the
palace, and there they inveighed against the deception
of the tyrant, and demanded to be burnt alive; because,
as they had been defiled by means of fire, they also
desired to be cleansed by fire. These, and similar
declarations, excited the fury of the emperor. He
immediately ordered their heads to be struck off.
As they were being led out of the city, the people
followed in crowds, admiring their fortitude and bold-
ness in defending religion. When they had arrived
13
194
[BOOK III.
ECCLESIASTICAL HISTORY.
at the place where executions generally took place,
the eldest of the company requested the executioner
to behead the youngest person present first, in order
that his courage might not be shaken by witnessing
the slaughter of the others. The youngest man had
already knelt upon the ground, and the executioner
had unsheathed his sword, when an act of pardon
was brought, and shouts proceeding from afar pro-
hibited the massacre. The young man was angry at
having escaped the sentence of death, and exclaimed,
"Romanus (for that was his name) is not worthy of
being called the martyr of Christ." The
The emperor, in
prohibiting this massacre, was actuated by the most
malign jealousy; for he envied them the glory of
martyrdom. He would not, however, permit these
soldiers to continue to dwell in any of the cities,
but banished them to the furthest extremities of the
Roman empire.
CHAPTER XVIII.
MARTYRDOM OF ARTEMIUS.
ARTEMIUS, who held the office of military com-
mander in Egypt, having, during the reign of Con-
stantine, destroyed some idols, was, in consequence,
not only deprived of all his property, but was also
beheaded. Such were the actions of him who was
called by the irreligious party, "The mildest and
the least passionate of men." I shall here relate an
admirable deed performed by a woman; for women
CHAP. XIX.] BOLDNESS OF PUBLIA.—A.D. 362. 195
were likewise animated by divine zeal, and enabled to
despise the fury of the emperor.
CHAPTER XIX.
BOLDNESS OF PUBLIA, THE DEACONESS, IN ADHERING
TO RELIGION.
A CERTAIN Woman, named Publia, had about this
time acquired great celebrity by her eminent virtues.
She had been married a short time, and had had a
child, which she had offered to God. This child,
whose name was John, was afterwards enrolled among
the presbytery at Antioch, and was several times
elected to the bishopric of Antioch; but he as often,
from modesty, declined the dignity. She had at her
house an assembly of young women who had vowed
perpetual virginity, and who continually sung the
praises of the Creator and Saviour. When the em-
peror was passing, they sang louder than usual, to
show the contempt with which they regarded his
profanity: they chiefly sang those psalms in which
the weakness of idols is derided; and they exclaimed,
with David, "The idols of the nations are but silver
and gold, the works of men's hands." And after
having described the senselessness of idols, they said,
"Let those who made them, and all those who trust
in them, become like unto them." When Julian
heard them singing he was much vexed, and com-
manded them to be silent whenever he should pass
that way. Far from obeying this mandate, Publia
directed the virgins to sing still louder than before,
196
ECCLESIASTICAL HISTORY. [BOOK III.
and to repeat this verse, "Let God arise, and let his
enemies be scattered." Julian, more enraged than
ever, desired that the leader of the choir should be
brought before him. He showed no respect for her
age or virtue; but called one of the soldiers, and
commanded him to give her a blow on each side of
her face. Publia esteemed this insult as the highest
honour. She returned to her house, and continued
to harass the emperor with spiritual songs, in the
same way as he who wrote the psalms repressed the
evil spirit which agitated Saul.
CHAPTER XX.
ATTEMPT MADE BY THE JEWS TO REBUILD THE TEMPLE,
AND THE JUDGMENTS WHICH THEY SUFFERED IN CON-
SEQUENCE.
JULIAN, being possessed by the most evil demons,
became like the Corybantes, and raved against reli-
gion. This fury led him to arm the Jews against
the Christians. He sent for them, and asked them
why they did not offer sacrifices according to the
injunctions of the law. When they told him that it
was written, that sacrifices should be offered only at
Jerusalem, this impious man commanded them to
rebuild their temple, foolishly imagining to confute
the prediction of the Lord concerning it. Yet he
thus manifested more fully the truth of the prophecy.
The Jews, who had gladly hearkened to the proposal
of the emperor, made it known to all those of their
nation who were dispersed throughout the habitable
CHAP. XX.] REBUILDING THE TEMPLE.-A.D. 362. 197
globe. These eagerly hastened from all quarters,
and joyfully offered their wealth and their labour in
furtherance of so great a work. Julian also con-
tributed largely to the enterprise, not from the love
of honour, but merely to combat the truth; and he
sent an officer worthy of superintending so impious
an undertaking. It is even said that they had the
spades, mattocks, and baskets, made of silver. Innu-
merable multitudes of men began to dig the ground,
and to bear away to a valley the mounds of earth
dug from the excavations; but all the mounds which
they carried away during the day, spontaneously
returned during the night to their former location.
They destroyed whatever remained of the edifice, in
the hope of constructing it entirely anew. When
they had succeeded in obtaining an immense quantity
of plaster and of clay, violent winds, whirlwinds, and
tempests arose, which scattered about these materials
in all directions. As they could not be led by the
long-suffering of God to desist from their evil attempts,
a violent earthquake took place, which filled all those
who had not been instructed in religion with terror
and consternation. But as the Jews were not
moved to fear by this occurrence, fire was made to
burst from the excavations dug for the foundations.
Many of those who were at work there were burnt,
and all the others were compelled to flee. That
night also a portico, within which many were sleep-
ing, fell down, with the roof of the building, and all
those who were within it were destroyed. On that
very night, and likewise on the following one, the
figure of the Saviour's cross appeared in the heavens.
198
[BOOK III.
ECCLESIASTICAL HISTORY.
The garments of the Jews seemed covered with
crosses; but they were not radiant like those in the
heavens, but were of a blackish hue.
When they
had thus perceived that God was hostile to their
undertaking, they trembled lest still greater judg-
ments should fall upon them; and they therefore
returned to their own dwellings, confessing that He
whom their forefathers had crucified was God in
truth. These facts, being rumoured far and wide,
reached the ears of Julian: but, like Pharaoh, he
madly hardened his heart.
CHAPTER XXI.
EXPEDITION OF JULIAN AGAINST PERSIA.
WHEN the Persians heard of the death of Con-
stantius, they became more bold, and carried war
into the Roman territories. Julian, accordingly, de-
termined to march against them, although he had not
God for his protection. He first sent, however, to
the oracles of Delphi, of Delos, of Dodona, and of
other places, to enquire whether he ought to enter
upon the war. The oracles desired him to undertake
it, and promised him the victory. I shall here insert
the reply of one of these oracles, in order to demon-
strate the imposture practised. It was couched in
these words: " We, the gods, are ready to bear the
trophies of victory along the river which bears the
name of a wild beast. I, the fierce and warlike Mars,
will lead the others." Those who style Apollo the
god of eloquence and the patron of the Muses, must
CHAP. XXI.] EXPEDITION OF JULIAN.
199
A.D. 363.
surely smile at the inanity of these words. I see
through this imposture, and pity him who can be
deceived. By the river bearing the name of a wild
beast, Julian understood that the Tigris was meant.
This river rises in the mountains of Armenia, flows
through Assyria, and falls into the Persian gulph.
The wretched emperor being thus deceived by the
oracles, promised himself the victory, and resolved
that after he had terminated the Persian war, he
would commence another against the Galileans. He
named the Christians Galileans in order to cast dis-
honour on them; but being a learned man he ought
to have known that the mutation of a name could
not lessen the estimation in which they were held.
Had Socrates been called Critia, or had Pythagoras
been named Phalaris, this change of appellation would
have thrown no aspersion on them. Had Nereus
been called Thersites, none of that beauty which
nature had conferred would have been diminished.
But Julian had forgotten all these facts, although he
had formerly been made well acquainted with them;
and he imagined that he was injuring us by giving
us a name different from our own. He placed so
much confidence in the lying oracles, that he
threatened to erect on Christian churches the statue
of the demon of licentiousness.
CHAPTER XXII.
BOLDNESS OF A DECURION OF BERCA.
BEFORE Julian had carried his numerous threats
into execution, he was himself vanquished by one
200
BOOK III.
ECCLESIASTICAL HISTORY.
single man at Beroa. It is true that this man was
rendered conspicuous by his high rank; for he was
invested with one of the chief offices in the city: but
his zeal reflected a yet higher lustre upon his cha-
racter. When he discovered that his son had apos-
tatized to the dominant form of irreligion, he expelled
him from his house, and publicly disinherited him.
The son repaired to the emperor, who was then in
the neighbourhood of the city, and acquainted him
with his own change of sentiments, and of his having
been disinherited by his father. The emperor desired
the
young man to be tranquil, and promised to recon-
cile his father to him. When he arrived at Bercea, he
invited the principal citizens to a banquet. Amongst
them was the father of the young man. He ordered
the father and the son to sit upon the couch upon
which he was himself reclining; and in the midst of
the repast he said to the father, "It does not seem
just to me to force the inclinations of any one.
Do
not then constrain those of your son, but allow him
to adopt whatever doctrines he may please. I do not
compel you," continued he, "to follow my religion,
although I could most easily oblige you to do so."
Then the father, inspired by divine faith, replied as
follows: "Do you speak to me, O emperor, in favour
of a wicked and impious creature who has preferred
falsehood to truth?" The emperor, with a specious
appearance of gentleness, here interrupted him, saying,
"I beg you to desist from all invectives." Then,
turning towards the youth, he said, "I shall myself
take care of you, since I cannot persuade your father
to do so." I have not related this incident without a
CHAP. XXIII.]
201
PREDICTION.-A.D. 363.
motive; for I desired not only to record the bold
fidelity of this admirable man, but also to show that
the power of the tyrant was despised by many in-
dividuals.
CHAPTER XXIII.
PREDICTION OF A SCHOOLMASTER.
THERE was in Antioch a very illustrious man, who
held the office of public teacher, and who, possessing
much more erudition than the generality of school-
masters, was received on terms of intimacy by Libanus,
a celebrated sophist and one of the most learned men
of the time. This latter was a Pagan, and expecting
from the threats of Julian that idolatry would speedily
become triumphant over Christianity, asked the school-
master, in derision of our religion, what the son of
the carpenter was doing. The other, filled by the
grace of God, predicted what would shortly happen.
"The Creator of the universe," said he, "whom you
deride, and call the son of the carpenter, is now pre-
paring a bier." A few days after, the death of the
tyrant was announced, and his body was carried to
the city on a bier. Thus his threats were made vain,
and God was glorified.
CHAPTER XXIV.
PROPHECY OF ST. JULIAN, A MONK.
JULIAN, whose name, in the Syrian language, was
Sabbas, led a spiritual life, although he was still in
202
ECCLESIASTICAL HISTORY.
[BOOK III.
the body. I have written his history in my work
entitled "Philotheus." He became more earnest in
offering supplications to God when he was informed
of the threats of Julian. On the same day that
Julian received the stroke of death, the event was
revealed to him as he was at prayer, although his
monastery was situated at a distance of more than
twenty days' journey from the Roman camp. For it
is said that while he was presenting his supplications
to God with tears and lamentations, his tears suddenly
ceased to flow, and his face assumed a joyful and
serene expression, showing forth the gladness of his
soul. Some of his friends, remarking this change,
enquired the cause of his joy; he told them, that the
wild boar which had ravaged the vineyard of the
Lord had received the just recompense of his unlawful
deeds, that he was lying dead, and that his evil
designs were averted. All those present rejoiced on
receiving this information; and expressed their thank-
fulness to God by singing hymns. Those who after-
wards announced the emperor's death affirmed that
it took place on the very day and hour predicted by
the blessed old man.
CHAPTER XXV.
DEATH OF THE EMPEROR JULIAN IN PERSIA.
THE imprudence of the emperor was manifested by
the mode of his death. When he and his army had
passed the river which separates the Persian from the
Roman dominions, he burnt his ships, in order that
CHAP. XXV.] DEATH OF JULIAN.-A.D. 363. 203
the soldiery might fight not by persuasion but by
compulsion. The most distinguished commanders
have always inspired their troops with alacrity, and
when discouragements have arisen, they have roused
their expectations and animated their hopes. But
this emperor, on the contrary, discouraged his sol-
diers by burning the vessels, and destroying their
hopes of returning to their own country. In addition
to this act of imprudence, the wise emperor neglected
to provide the requisite supplies of food for his army;
for he neither directed provisions to be brought from
the provinces of his own empire, nor did he take
measures to obtain them by making depredations on
the enemy's territories. He led his troops far away
from all inhabited places, and made them march
through a desert. Oppressed by hunger and by
thirst, and without any efficient guide, the soldiers
were compelled to wander about in the desert, through
the imprudence of this wisest of emperors. In the
very midst of their consequent complaints and la-
mentations, they beheld him who was madly con-
tending with his Creator fall down wounded: he was
unaided by the warlike Mars who had promised his
support; unassisted by Apollo who had given so false
and perplexing an oracle; and even Jove the thun-
derer did not hurl one of his thunder-bolts against
him by whom he was slain. Thus were his threats
overthrown, and shown to be vain. No one knows
blow, which he
Some
Some say that
even to this day, by whom this mortal
had so justly deserved, was inflicted.
it was by one of the invisible order of beings, others
that it was by the hand of an individual belonging to
204
[BOOK III.
ECCLESIASTICAL HISTORY.
one of the nomadic tribes generally called Ishmaelites;
others say that he was killed by a soldier reduced to
despair by hunger, and by wandering in the desert.
But whether the sword were that of an angel or of a
man, certain it is that whoever committed the deed
was but the instrument of the Divine will. It is said
that, directly after he had received the wound, Julian
took some of the blood in his hand, and threw it up
towards heaven, saying, "Galilean! thou hast con-
quered!" So great was his stupidity, that thus, at
one and the same instant, he acknowledged his defeat,
and gave utterance to blasphemy.
CHAPTER XXVI.
ABOMINABLE SORCERIES DETECTED, AFTER THE DEATH
OF JULIAN, AT CARRAS.
AFTER the murder of Julian, his magical arts and
incantations were discovered. At Carras may even
now be seen vestiges of his impiety. When this
foolish man was passing through this city (for he had
left the city of Edessa, on account of the reputation
enjoyed by its inhabitants for piety), he entered an
idolatrous temple with his associates, committed some
infamous crimes, and then ordered the gates to be
closed, and the place to be guarded by soldiers, so
that no one might enter until his return. After his
death, when a religious prince had succeeded to his
throne, the interior of the temple was examined. A
woman was discovered suspended by the hair; her
hands were stretched out, and her stomach was cut
CHAP. XXVIII.]
PUBLIC REJOICINGS.-A. D. 363. 205
open. This had been done by the infamous em-
peror, who had sought to learn the issue of the
Persian war by the inspection of her liver. Thus
was the hateful deed detected at Carras.
CHAPTER XXVII.
HEADS OF MEN FOUND IN THE PALACE OF ANTIOCH.
It is said that in Julian's palace at Antioch several
chests were found full of the heads of men; and that
many dungeons were discovered filled with dead
bodies. Such are the lessons inculcated by the
abominable gods.
CHAPTER XXVIII.
PUBLIC REJOICINGS IN ANTIOCH.
As soon as the death of Julian was known in
Antioch, public festivals were celebrated. The victory
of the cross was extolled, and the imposture of the
oracles was ridiculed, not only in the churches and
in the assemblies of the martyrs, but also in the
theatres. I shall now record an admirable speech
made by the citizens of Antioch, in order that it may
be preserved in our memory. They all exclaimed
with one voice, "Where now are thy predictions, O
foolish Maximus? God and Christ have prevailed
against thee." This Maximus was a philosopher of
that time, who was engaged in magical arts, and who
boasted of being able to predict the future. Julian
206
ECCLESIASTICAL HISTORY.
[BOOK IV.
perceived very clearly the horror with which his
evil and impure deeds were regarded by the in-
habitants of Antioch; for they, having been instructed
in the divine doctrines by Peter and by Paul, ardently
loved the Lord of all and the Saviour. On this
account, Julian wrote a book against them, entitled
"Aversion to Beards."*
I shall conclude this book with this mention of the
public rejoicings at the death of the tyrant. It would
not be right to connect the reign of a pious prince
with the sway of an impious tyrant.
* Μισοπώγωνα,
END OF THE THIRD BOOK.
CHAP. I.]
207
PIETY OF JOVIAN.—A.D. 363.
BOOK IV.-CHAPTER I.
REIGN AND PIETY OF JOVIAN.
UPON the death of Julian, the governors of the
provinces, and the military commanders, assembled
together to determine who was capable of wielding
the imperial power, of extricating the army from the
enemy's country, and of raising the affairs of the
Romans from the critical state to which they had been
reduced by the rashness of the late emperor. In the
mean time the soldiers likewise assembled, and de-
manded Jovian for their emperor. He was neither a
general nor a tribune, but was an exemplary man,
and distinguished by many natural endowments. He
was of very tall stature, and his mind was of a high
order. He had always manifested great valour in
battle, and also in conflicts far more perilous than
those of war; for he had frequently spoken with bold-
ness against impiety, without fearing the power of the
tyrant, and had exhibited as much courage as was
displayed by the martyrs of our Saviour. The
generals considered the unanimity of the soldiers
decision as an indication of the Divine will; they
therefore conducted Jovian into the midst of them all,
and placed him upon a temporary throne which they
had hastily erected. When he was saluted by all as
Emperor, and called Augustus and Cæsar, this admi-
rable man, with his usual frankness, and without
fearing the power of the chiefs, or the inconstancy
208
[BOOK IV.
ECCLESIASTICAL HISTORY.
of the soldiery, spoke as follows:-"Being a Christian
myself, I cannot assume authority over such men as
you are: I cannot govern the troops of Julian, for
they have imbibed pernicious doctrines; and persons
of such principles, being unsupported by Divine grace,
fall an easy prey to their enemies, and are ridiculed
by them." On hearing this the soldiers replied with
one voice: --"Do not hesitate, O emperor, or shrink
from accepting authority over us, as if we held
impious sentiments; you will reign over Christians :
over those who were brought up in the true religion.
The most aged among us have been instructed
in doctrine by Constantine, and the others by Con-
stantius; and the reign of the late emperor was too
short to efface the remembrance of the principles
which we had imbibed."
CHAPTER II.
RETURN OF ST. ATHANASIUS.
G
THE emperor, being satisfied with this answer,
turned all his attention to the restoration of public
prosperity, and to the extrication of the army from
the enemy's country. He did not spend much time
in deliberation, but speedily enjoyed the fruits of his
piety, for God granted him His protection, and
delivered him from all his difficulties. The king of
Persia, hearing of his having been elected to the
empire, sent deputies to treat of peace.
He also sent
food to the army in the desert. Jovian concluded a
truce of thirty years, and conducted the army home
CHAP. III. LETTER BY ST. ATHANASIUS.-A. D. 363. 209
in safety. The first edict which he issued on his
return to his empire, was for the recall of the bishops
from exile, and for the re-instatement of those bishops
who adhered to the Nicean confession of faith. He
wrote to Athanasius, who was the most distinguished
of those who defended the faith, desiring him to send
him an accurate account of the divine doctrines.
Athanasius, after calling together the most erudite of
the bishops, wrote back to the emperor exhorting him
to maintain the faith set forth at Nice, as being con-
formable with the doctrines of the apostles. I shall
insert this letter for the benefit of my readers.
<
CHAPTER III.
SYNODICAL LETTER RESPECTING THE FAITH ADDRESSED
TO THE EMPEROR JOVIAN BY ST. ATHANASIUS.
"To the very religious, most benevolent and
victorious Augustus Jovian, from Athanasius and the
other bishops assembled in person, from all Egypt,
from Thebes, and from Lybia.
"It is right for a pious emperor to seek and long
after the knowledge of heavenly things. It clearly
proves that your heart is in the hand of God, and that
you will govern the empire in tranquillity during
a long course of years. As you piously desire to
learn from us the faith of the Catholic Church, we
have, after rendering thanks on your behalf to God,
determined above all things to propound to you the
faith confessed by our fathers at Nice. Some having
renounced this faith, have laid various snares for us,
14
210
BOOK IV.
ECCLESIASTICAL HISTORY.
because we would not be led into the Arian heresy.
These persons are the authors of heresy and of schism
in the Catholic Church. The true faith in our Lord
Jesus Christ can be apprehended by all, for it may be
both learnt and read in the holy Scriptures. It was
in this faith that the saints were perfected by martyr-
dom; they are now freed from all bondage, and are
in the Lord. This faith would have' continued for
ever in all its purity, had it not been corrupted by
the daring attacks of heretics. Arius, and others with
him, endeavoured to destroy it, and to exalt irreligion
in its stead, by saying that the Son of God was called
out of nothing into being, that He is a creature, and
a work, and that He is subject to change. Numbers
were deceived by them, and many of those who held
the most prominent place in the church were led away
by their blasphemies. When our holy fathers assem-
bled, as we have already stated, at the council of
Nice, they anathematized the heresy of Arianism.
They drew up in writing a confession of the faith of
the Catholic Church, and by the preaching of this
faith in every place all the heresies which have been
framed by heretics have been overthrown. This
faith was known and preached everywhere, and in
every church. But some persons, desiring to renew
the Arian heresy, have had the temerity to renounce
the confession of faith made by our fathers at Nice,
while others who appear to receive it, do in fact deny
it, by giving a false interpretation to the word 'con-
substantial,' and by uttering blasphemies against the
Holy Ghost, saying that he was made by the Son;
we therefore perceive that to prevent these blasphe-
CHAP. III.] LETTER BY ST. ATHANASIUS.—A. D. 363. 211
mies from proving injurious to the people, it is
necessary to place before you the Nicean confession
of faith; in order that you may know with what
accuracy it was written, and also how great is the
errror of those who espouse other doctrines. Know
then, O most religious Augustus, that this faith
which was confessed by our fathers at Nice, was
preached in the beginning of the gospel, and has
received the assent of the churches of all places—
namely, of those of Spain, Britain and Gaul, of all Italy,
Campania, Dalmatia, Dacia, Mœsia, Macedonia, of all
Greece, of all those of Africa, Sardinia, Cyprus and
Crete, Pamphylia, Lycia, Isauria, of all Egypt and
Lybia, Pontus, Cappadocia, and of neighbouring
countries, and of all the Eastern churches, with the
exception of a few who advocate Arian doctrines.
We have learnt by experience the sentiments of all
the aforesaid churches, having been engaged in cor.
respondence with them. And we know, O most
religious Augustus, that the few who oppose this
faith cannot prevail against all the churches of the
universe, by whom it is maintained. As these
persons have been long under the injurious influence
of Arianism, they resist religion with much pertinacity.
In order that you may know what articles of faith
were confessed at Nice by three hundred and eighteen
bishops, the confession shall be here inserted. It is
as follows:
'We believe in one God, the Father Almighty, the
maker of all things visible and invisible. And in one
Lord Jesus Christ, the Son of God, the only begotten
of the Father, who is of the substance of the Father,
212
[BOOK IV.
ECCLESIASTICAL HISTORY.
God of God, light of light, very God of very God,
begotten and not made, being of one substance with
the Father, by whom all things in heaven and on
earth were made. Who for us men and our salvation
came down from heaven, and took upon him our
nature, and became man, and suffered death. He
rose again the third day and ascended into heaven;
and he will come again to judge the living and the
dead. And we believe in the Holy Ghost. The holy
catholic and apostolic church pronounces condemna-
tion on those who say that there was a time when the
Son of God existed not, that before he was begotten he
was not, that he was formed out of nothing, or that he is
of a different hypostasis or substance from the Father,
that he is a creature, or that he is subject to change.'
"It is necessary, O beloved Augustus, to maintain
this faith, for it is divine and apostolical, and no
one ought to pervert it by specious arguments,
or by contentious words, as has been done from the
beginning by the Arians, who have pretended that
the Son of God was formed out of nothing, that there
was a period when he had no existence, that he is a
creature and a work, and that he is subject to change.
It was on this account that the council of Nice
anathematized the Arian heresy, as we have stated
above, and propounded an exposition of the truth.
In this formulary it is not merely said that the Son
is like the Father, lest it should be believed that He
is only similar to God; but it is written that he is
consubstantial with God, and this is an expression
which can only be used with respect to the true Son,
begotten of the Father. This exposition does not
CHAP. V.] DEATH OF JOVIAN.—A.D. 363-64.
213
speak of the Holy Ghost as separate from the Father
and the Son, but renders glory to Him, and the
Father, and the Son, in the faith of the one holy
Trinity, and recognizes the same divine nature in
three persons.'
,,
CHAPTER IV.
REVENUES RESTORED TO THE CHURCHES.
THE perusal of this letter confirmed the notions
respecting divine things which the
things which the emperor had
formed. He enacted another law commanding the
supply of corn to be granted to the churches which
Constantine the Great had granted. Julian had
withdrawn the grant when he took up arms against
our God and Saviour. But as the famine which had
taken place on account of Julian's impiety did not
permit the quantity appointed by Constantine to be
supplied, Jovian ordered the third part to be distri-
buted, and promised that the rest should be restored
on the cessation of the famine.
CHAPTER V.
DEATH OF THE EMPEROR.
AFTER having distinguished the commencement of
his reign by the enactment of such laws, Jovian left
Antioch to go towards the Bosphorus. When he had
arrived at Dadastana, a village lying between Bithynia
and Galatia, he died. He was well prepared for
1
214
ECCLESIASTICAL HISTORY.
[BOOK IV.
quitting this life; but his death caused great grief to
all who had experienced the mildness of his adminis-
tration. I think that the Supreme Ruler of the
universe exhibits blessings to our gaze, and then
deprives us of them, in order to repress the evil that
is in us, and to teach us how easily He can bestow
whatever He thinks fit; thus proving to us that we
are unworthy of blessings, and urging us on to a
better course of life.
CHAPTER VI.
ACCESSION OF VALENTINIAN.-VALENS HIS BROTHER AS-
SOCIATED WITH HIM IN THE GOVERNMENT.
THE soldiers, on hearing of the death of the emperor,
deplored their loss as if he had been their father.
They proclaimed Valentinian emperor, who had been
banished to a fortress, a short time previously, for
having struck a priest. He was not only possessed
of courage, but was also prudent, temperate and just,
and was besides adorned with many personal attrac-
tions. He had so much greatness of mind, that when
the soldiers proposed to associate a colleague with
him in the government, he made the following
memorable reply. "When there was no emperor
it depended upon you to place in my hands the reins
of empire. But now that I have received them, it
is my office and not yours to direct public affairs."
The soldiers admired this answer, and acted ever
after in subjection to his authority. He sent for
his brother from Pannonia, and gave him a share
CHAP. VI.]
215
VALENTINIAN.—-A.D. 364-74.
in the government. This was by no means a prudent
measure, although his brother had not at that period
imbibed corrupt doctrines. He gave him the govern-
ment of Asia and of Egypt, reserving that of Europe
for himself. He then went to the West and established
the observance of justice, and the preaching of religion.
Auxentius, bishop of Milan, who had been excommu-
nicated by several councils, on account of having
embraced the errors of Arianism, died about this
time. The emperor, in consequence of this event,
sent for the bishops, and addressed them in the
following words, "You who have so deeply studied
the doctrines of the Holy Scriptures, must be well
acquainted with what qualities are required in those
who are raised to the office of the priesthood. You
also know that it is necessary that they should instruct
the people, not by precept only, but by example, and
by living in the practice of every virtue, and that
they should attest the truth of their doctrines by
their life and conversation. Place, therefore, in the
bishopric of this city a man to whose authority we
who are at the head of the empire may sincerely
submit, and whose reprimands we may be able to
receive as salutary medicine; for we are men and are
liable to fall.”
CHAPTER VII.
ORDINATION OF AMBROSE TO THE CHURCH OF MILAN.
WHEN the emperor had ceased speaking, the synod
signified to him that such reliance was placed on his
216
ECCLESIASTICAL HISTORY. [BOOK IV.
wisdom and piety, that it was desired that he should
himself elect a bishop to the vacant office. But he
replied, "This undertaking is beyond my ability.
You, who are filled with divine grace, and who have
received divine light, are better able to make the
election than I am." The bishops, therefore, left the
palace, and held a conference together. The citizens
in the meantime assembled tumultuously, and con-
tended about the election. Those who had received
the pernicious opinions of Auxentius demanded to
have a bishop of the same sentiments. While those
who had adhered to sound doctrines desired a pastor
of the same faith as themselves. Ambrose, who
was then governor of the province, hearing of the
dissensions, and fearing that a sedition would ensue,
hastened to the church. At his appearance all dis-
putes ceased; and the contending parties declared
with one voice that they chose Ambrose as their
bishop. He had not then been baptised. The em-
peror, on being informed of the election of the people,
ordered that the object of their choice should be im-
mediately baptized and ordained; for he was ac-
quainted with the rectitude and purity of his sen-
timents, and he regarded the unanimous consent of
the opposite faction as a proof of the Divine will.
After Ambrose had received the holy rite of bap-
tism, and had been invested with the episcopal dig-
nity, the excellent emperor, who was present during
the ceremony, returned thanks to the Lord and
Saviour in the following words: "I thank thee, O
Lord Almighty, that Thou hast committed the charge
of souls to the very man whom I had appointed to
-
-
CHAP. VII.] AMBROSE'S ORDINATION.-A. D. 374-75. 217
that of the persons of my subjects, and for having
thus demonstrated my choice to have been just."
A few days afterwards, as St. Ambrose was talking
with much freedom to the emperor, he blamed the
enormities committed by the heads of government in
the discharge of their functions. "I have long ob-
served,” replied the emperor, " your fearless indepen-
dence of speech, yet I did not on this account oppose
your ordination; on the contrary, I consented to it.
Deal with the diseases of our soul in the mode that is
inculcated by the divine law." These things were
said and done by the emperor at Milan.
Being informed that disputes had arisen in Asia
and in Phrygia respecting religious doctrines, the
emperor commanded that a council should be held in
Illyria; and he afterwards sent an account of the
decrees and decisions of this council to those who
were then engaged in dispute. The bishops as-
sembled in Illyria decreed that the confession of faith
signed at Nice should be universally established. The
emperor also wrote to exhort the disputants to ac-
quiesce in the decree; and in this letter he conjoined
his brother's name with his own. I shall introduce
it here, because, while it clearly evinces the piety of
Valentinian, it shows that at that period Valens held
orthodox doctrines.
:
218
[BOOK IV.
ECCLESIASTICAL HISTORY.
CHAPTER VIII.
LETTER FROM THE EMPERORS VALENTINIAN AND VALENS,
ADDRESSED TO THE DIOCESES OF ASIA RESPECTING
CONSUBSTANTIALITY.
"THE great and victorious emperors Valentinian,
Valens, and Gratian, to the diocesan bishops of Asia,
Phrygia, Carophrygia, and Pacatiana. Peace be unto
you in the Lord.
"The council assembled in Illyria have declared,
after a prolonged and accurate examination of the
subject, that the Father, the Son, and the Holy Ghost,
are of the same substance. The members of the
council do not swerve either from this doctrine, or
from the public duties of their office; and they duly
obey the Lord of all. We have ordered this doctrine
to be preached. We would not that any person
should be able to say that he followed the religion of
the Monarch of the earth, without regard to the
doctrines revealed for our salvation. For in the
gospel of God we find the following precept, 'Render
unto Cæsar the things that are Cæsar's, and to God
the things that are God's.' What do
What do you, O bishops,
who are entrusted with the words of salvation, say to
this? If your faith be in accordance with that which
we have propounded, then you will love one another,
and will desist from abusing the authority of the
emperor. Do not persecute those who serve God
faithfully, who arrest by their prayers the course of
war, and who repel the attacks of apostate angels.
CHAP. VIII.]
219
LETTER TO ASIA.-A.D. 375.
For they drive away all evil demons by their per-
severance in supplications; they bring to the public
treasuries whatever sums are enjoined by law, and
they do not resist the power of the government; they
sincerely observe the commands of God the Supreme
Ruler, while at the same time they submit to our
laws. But you have shown yourselves to be opposed
to our authority. We legislated for you from the
first to the last, but you abandoned yourselves to
evil. We desire to be innocent of your guilt; even
as Pilate when he had questioned Christ, not desiring
to slay him nor to give up to those who called out
for him, turned towards the East, and taking water
washed his hands, saying, 'I am innocent of the
blood of this Just One.' So in the same way have.
we commanded that those who labour in the field of
Christ are not to be persecuted nor oppressed, and
that the stewards of the Great Ruler are not to be
driven away; for we would not that your wickedness
should reach a greater height during our reign, lest
you should be led to trample upon the covenant of
God, as was the case when the blood of Zacharias was
shed. But the evil demon, and those with whom he
had co-operated, were destroyed by Jesus Christ our
King at the time of his coming down from above, and
were given over to the punishment of death.
"The above decision was made in the presence of
Megetius, Cicero, Damasus, Dailampus and Vetra-
sius. We send you the decrees of the council that
you may know what was there enacted. We subjoin
the following brief summary of the doctrines of the
council.
220
ECCLESIASTICAL HISTORY. [BOOK IV.
"We confess, according to the enactment of the
great orthodox council, that the Son is of the same
substance as the Father. We do not attach the same
meaning to the term con-substantial as did those who
formerly signed the formulary, nor as those persons
still do who call the others their fathers; they set
aside the true force of the word, and follow those who
wrote that similarity only is signified by the term
con-substantial, inasmuch as the Son is not similar to
any of the other creatures which were made by Him,
but bears resemblance to the Father alone. For those
who thus explain the term, teach that the Son of God
is a creature, which is great impiety, although they
admit his superiority over other creatures. We be-
lieve, like the councils recently held at Rome and in
Gaul, that the Father, the Son, and the Holy Ghost,
have but one and the same substance in three persons,
that is to say, in three perfect natures. We confess
likewise, according to the Nicean formulary, that the
Son of God is of the same substance as his Father,
that he took the form of man, was born of the Virgin
Mary, and that he sojourned with men. That for
our salvation he was born, suffered, died, rose again,
and ascended into heaven. We believe that He will
come again in a visible manner at the day of judg
ment, to give to every one according to his deeds, and
that His divine power will then be manifested; for it
was not man who was invested with divinity, but it
was God who assumed the form of humanity. We
condemn those who hold other opinions. We also
condemn those who do not sincerely anathematize
him who said that, previous to being begotten, the
CHAP. IX.] LETTER FROM ILLYRIA.-A.D. 375. 221
Son existed not, but that before he was begotten he
was power in the Father. For this is true of all the
creatures which have not always been with God;
but the Son is ever with God, having been begotten
from all eternity.'
999
This was the summary of the faith drawn up by
the emperor. I shall now insert that of the council.
CHAPTER IX.
EPISTLE OF THE COUNCIL CONVENED IN ILLYRIA RE-
SPECTING THE FAITH.
"THE bishops of Illyria to the churches of God,
and to the diocesan bishops of Asia, Phrygia, Caro-
phrygia, and Pacatiana. Peace be unto you.
66
Having assembled together, and having searched
into the words of salvation, we have been convinced
that the Father, the Son, and the Holy Ghost are
con-substantial. It is right that we should com-
municate with you by letter, not for the purpose of
explaining the mystery of the Trinity by sophistical
reasoning, but in order to advert to the subject with
humility, in the hope of grace being accorded to us.
We have sent this letter by Elpidius the presbyter,
our beloved brother and fellow-labourer. The fol-
lowing are words not to be found in the volumes
written by men, but in the book of our Saviour Jesus
Christ: I am of Paul, I am of Cephas, I am of
Christ. Was Paul crucified for you? or were you
baptised in the name of Paul?' We might have
222
[BOOK IV.
ECCLESIASTICAL HISTORY.
omitted writing to you on account of the horror which
was felt throughout all the provinces, when you pro-
claimed that the Holy Ghost is separate from the
Father and from the Son; but we deemed it requisite
to send to you from the metropolis of the Roman
empire our fellow-labourer the lord Elpidius, for the
purpose of delivering this letter to you, and of ascer-
taining whether this doctrine is really preached by
you. For whoever does not preach that the three
Persons of the Trinity are con-substantial, let him be
anathema. And whoever holds communion with
those of such sentiments, let him also be anathema.
But those are the inheritors of the kingdom of heaven
who preach at all times, and in every place, that the
three Divine Persons are con-substantial. We exhort
you then, brethren, not to hold or teach any other
doctrine, but always to preach that the three Persons
of the Trinity are of the same substance, in order that
you may be the inheritors of the kingdom of God.
66
Having written these things we proceed to speak
about the election of bishops. On the death of a
bishop, if any one of his family be capable of the
office, the vacant appointment must be given to him;
but otherwise one of the presbytery must be elected to
fill it. In the same way the offices of presbyter and
of deacon must be conferred only on the clergy, in
order that they may be irreproachable. Such ap-
pointments must not be given to those who belong to
the court or to the army. We have not written to
you at greater length because we have sent our col-
league, the lord Elpidius, who will ascertain what doc-
trine is preached by you, and whether it be that
CHAP. IX.] LETTER FROM ILLYRIA.—a. D. 375. 223
which was intimated to us by Eustathius our lord
and fellow-minister. If you were then deceived,
throw off now the old man, and put on the new.
Elpidius, our brother and fellow-minister, will teach
you how to declare the true faith, which is, that the
holy and con-substantial God the Father, with the
Son, and the Holy Ghost, is sanctified, glorified, and
manifested; the Father in the Son, and the Son in
the Father, with the Holy Ghost, unto all ages. When
this doctrine has been made evident to you, we shall
all agree in confessing that the three Persons of the
Holy Trinity are con-substantial, according to the
ancient formulary of the faith drawn up at Nice, and
established by the fathers. By preaching this doc-
trine we shall escape the snares of the evil demon.
When we have overcome him, we will keep up a
friendly intercourse with you by letter, and we will
live in peace. We subjoin for your information the
names of those who have been deposed on account of
Arianism, for they would not confess the Father, the
Son, and the Holy Ghost, to be con-substantial.
Their names are as follows: Polychronicus, Telema-
chus, Faustus, Asclepiades, Amantius, and Cleopater.
May all things be to the glory of the Father, and
of the Son, and of the Holy Ghost, for ever and ever,
Amen. We
We pray to the Father, and to the Son our
Saviour Christ, with the Holy Ghost, that you
may enjoy prosperity and health for many years to
66
come."
224
[BOOK IV.
ECCLESIASTICAL HISTORY.
CHAPTER X.
HERESY OF THE AUDIANS.
THUS did this emperor, who was so worthy of the
highest praise, endeavour to preserve the purity of
the apostolical doctrines. About the same period,
Audius, a native of Syria, promulgated some new
doctrines. He had devised these depraved doctrines
some time previously, but now, for the first time, he
made them public. Having never rightly understood
these words, "Let us make man in our own image
and in our likeness," he took it for granted that God
had a human form and a body consisting of parts.
In the holy Scriptures the names of various parts of
the human body are often given to the Divine modes
of acting; but this is in order to meet the feebleness
of men's minds, and to render the providential care of
God more intelligible. To this impiety he added
other errors. He adopted some of the foolish
opinions of Manes, affirming that God, the Creator of
the universe, made neither fire nor darkness. But the
members of this and of similar sects keep their
opinions concealed. They allege as a reason for
having separated from our ecclesiastical assemblies
that some among us demand the most hateful usury,
and that others carry on an illicit intercourse with
unmarried women; while those, they say, who are
free from these particular vices, admit all who prac-
tise them to communion. Such are the reasons which
they advance to account for their schism, and to
CHAP. XI.] MESSALIAN HERESY.-A.D. 391.
225
conceal the blasphemy of their doctrines. But this
pretext is full of pride, and is derived from the
doctrine of the Pharisees. These latter accused Him
who was the Physician of the soul and of the body,
and said to the holy apostles, "Why doth your
Master eat with publicans and sinners" (Matt. ix).
Of such men God thus spoke by the mouth of the
prophet: "Those who say, Come not near to me, I
am holier than thou, these are the smoke of my fury"
(Isa. lxv). But this is not the time to dwell upon
their folly. I must proceed to the relation of the
remainder of the narrative.
CHAPTER XI.
HERESY OF THE MESSALIANS.
ABOUT the same time the heresy of the Messalians
sprang up. Those who have rendered their name
into Greek call them Euchites. Besides the above,
they bear other appellations. They are sometimes
called Enthusiasts, because they regard the agitating
influences of a demon by whom they are possessed as
indications of the presence of the Holy Ghost. Those
who have thoroughly imbibed this heresy shun all
manual labour as a vice; they abandon themselves
to sleep, and declare their dreams to be prophecies.
The following were the leaders of this sect; Dadoes,
Sabbas, Adelphius, Hermes, Symeon, and many others.
They never seceded from communion with the church,
because they believed that the holy food there provided
was innoxious although useless. Whereas Christ the
15
226
ECCLESIASTICAL HISTORY. [BOOK IV.
Lord, in allusion to this food, says, "Whoso eateth
my flesh and drinketh my blood shall live for ever."
Their great desire of concealing their error leads
them shamelessly to deny it, even when convicted
of it, and induces them to condemn in others the
very sentiments which they hold themselves. Letoius,
bishop of the church of Melitene, on finding that these
errors were entertained in numerous monasteries,
which were, in reality, so many caverns of robbers,
set fire to them all in the plenitude of his zeal, and
chased the wolves far away from the sheepfold.
The celebrated Amphilochus was the bishop of the
metropolis of Lycaonia, and therefore ruled over the
whole province: on being apprised of the extension
of this heresy, he preserved, by his vigilance, the
flock committed to his care free from the contagion.
The renowned Flavian, who was afterwards bishop of
Antioch, hearing that these sectarians were at Edessa,
and that they disseminated their corrupt opinions
throughout the neighbourhood, sent a body of monks
to bring them to Antioch. They there denied the
fact of their being infected with these doctrines, and
declared that their accusers calumniated them, and
bore false witness against them. Flavian requested
Adelphius, who was an old man, to come to him; and,
after desiring him in a kindly manner to sit down
beside him, said to him, "We, O old man, who have
lived a long time, must be better acquainted with human
nature and with the inimical machinations of demons,
and must also have learnt more respecting the supply
of divine grace, than the other persons of the assembly,
who, being young, and not having yet acquired accu-
CHAP. XI.]
227
MESSALIAN HERESY.—A.D. 391.
rate information, are not capable of understanding
spiritual discourses. Tell me, then, what you mean
by saying, that the hostile spirit departs when the
Holy Spirit comes with grace?" The old man being
gained over by these words, disclosed the hidden
poison of this heresy: he said, that the holy rite of
baptism was of no benefit to those who received it,
and that perseverance in prayer alone could expel the
demon which dwells within us; "because," said he,
every one who is born is, by nature, as much the
slave of the demons as he is the descendant of the
first man.
When the demons are driven away by
the fervency of prayer, the most Holy Spirit visits
us, and gives sensible and visible signs of his own
presence, by freeing the body from the perturbation
of passion, and the soul from evil propensities; so
that, henceforth, there is no more need of fasting for
the subjugation of the body, nor of instruction for
the restraint and direction of the soul. Whoever has
enjoyed this visitation is delivered from all inward
struggles; he clearly foresees the future, and gazes
with his own eyes upon the Holy Trinity." Flavian,
having thus discovered the fetid fountain-head of
error, and having detected the evil streams which
issued from it, said to this wretched old man,
"You,
who have grown old in sin, have convicted yourself
by your own mouth, without any interposition on my
part. Your own lips have borne witness against
you." The unsound principles of these sectarians
having been thus detected, they were expelled from
Syria. They went to Pamphylia, and propagated
their injurious heresy throughout the province.
66
228
ECCLESIASTICAL HISTORY. [BOOK IV.
CHAPTER XII.
THE MODE IN WHICH VALENS WAS SEDUCED INTO
HERESY.
I SHALL now proceed to relate the rest of the
history; and shall describe the commencement of that
tempest which excited so many evils in the church.
Valens held the doctrines of the apostles when he
was first put in possession of the imperial power.
The Goths having passed the Danube and invaded
Thrace, he raised an army, intending to march
against them. But he reflected, that he ought not
to rush into danger destitute of the protection of
Divine grace, but that he ought first to obtain the
complete armour of God, by means of the holy rite
of baptism. This was a wise and prudent reflection.
But his subsequent conduct evinced the weakness of
his mind, and the ease with which he could be led
away from the truth. A misfortune happened to
him, similar to that which befell Adam, the first
His wife enslaved him by her arguments, and
he was captured; not by the spears of the enemy,
but by the deceitful words of a woman. Having
been herself ensnared into the errors of Arianism,
she entrapped her husband likewise, and they both
fell into the deep pit of blasphemy. This catastrophe
was mainly attributable to the influence of Eudoxius,
who, at this period, was at the head of the church of
Constantinople, and who was more capable of sub-
merging it than of guiding it aright.
man.
CHAP. XIII.] EXILE OF BISHOPS.-A.D. 367-71. 229
CHAPTER XIII.
EXILE OF SOME BISHOPS OF EXTRAORDINARY VIRTUE.
EUDOXIUS then baptised the emperor, and made
him swear that he would adhere to these impious
doctrines, and that he would banish all those who
held contrary opinions. Thus did Valens abandon
the apostolical faith, and join the hostile party. A
very short time subsequently, he fulfilled his promises
and vows; for he expelled Melitius from Antioch,
Eusebius from Samosata, and Pelagius from Laodicea.
This latter had been betrothed when very young;
but, on his marriage day, he persuaded his bride to
choose a life of chastity, and to accept fraternal
affection instead of connubial love. Thus did he
attain to perfect continence. He also successfully
cultivated within himself all the other virtues; and
on this account he was unanimously elected to the
bishopric. But the moral beauty of his life and
conversation was not heeded by the opponent of truth,
who banished him to Arabia. Melitius was also
exiled to Armenia, and Eusebius to Thrace. The
latter had laboured in the cause of the gospel with
apostolic zeal. On one occasion, hearing that several
churches were destitute of pastors, he assumed the
garb of a soldier, placed a tiara on his head, and
traversed Syria, Phoenicia, and Palestine, ordain-
ing priests and deacons, and filling other vacant
ecclesiastical offices; and where he found bishops
holding sentiments congenial with his own, he
230
ECCLESIASTICAL HISTORY.
[BOOK IV.
appointed them to the government of the deserted
churches.
CHAPTER XIV.
ACCOUNT OF EUSEBIUS, BISHOP OF SAMOSATA.*
I CONSIDER it requisite to inform those who may
be unacquainted with the facts, of the courage and
wisdom displayed by Eusebius, when he received the
imperial mandate enjoining his banishment to Thrace.
The officer who brought the mandate arrived in the
evening. Eusebius desired him to be quiet, and to
conceal the cause of his journey; "For if the multi-
tude," said he, "who are all imbued with divine zeal,
should learn your design, they will drown you, and I
shall have to answer for your death." After having,
according to custom, celebrated the evening service,
the old man departed on foot during the night,
accompanied by one of his domestics, who carried his
pillow and a book. When he arrived at the banks
of the Euphrates, which washes the walls of the city,
he leaped into a ferry boat, and desired the rowers
to convey him to Zeugma, which he reached at the
break of day. In the mean time, the city of Samo-
sata was filled with the sounds of weeping and lament-
ation; for the servant of Eusebius had mentioned.
the mandate which his master had received, and had
asked some of the people to bring certain books which
were then required. All the citizens deplored the
loss of their pastor; and some of them rowed across
* Samosata is a city of Commagene, in Syria, on the Euphrates.
CHAP. XIV.] ACCOUNT OF EUSEBIUS.—A.D. 373. 231
the ford in quest of him. When they reached
Zeugma, and saw him, they besought him with tears
and lamentations to remain with them, and not to
leave his flock exposed to the attacks of wolves.
But when he read to them the precepts laid down
by the apostle, enjoining obedience to princes and
magistrates, they saw it would be impossible to over-
rule his resolution; and, accordingly, some of them
presented him with gold, and others offered garments
and servants. He accepted a few gifts from some of
his intimate friends; and after praying for them all,
and exhorting them to defend with stedfastness the
doctrines of the apostles, he set out for the Danube.
The citizens returned to their homes, and exhorted
each other to resist the attacks of the wolves.
CHAPTER XV.
PIOUS ZEAL OF THE INHABITANTS OF SAMOSATA.
I SHALL relate some instances of the fervency and
purity of the zeal of these citizens; for I believe that
it would be unjust not to perpetuate, by means of
my writings, the remembrance of such actions. The
Arians having, as I have already mentioned, deprived
this exemplary flock of their shepherd, elected in his
place an individual with whom none of the inhabitants
of the city, whether poor or rich, servants or mecha-
nics, husbandmen or gardeners, men or women, young
or old, could hold communion. He was left quite
alone; no one ever calling to see him, or exchanging
a word with him. It is, however, said, that his
232
ECCLESIASTICAL HISTORY.
[BOOK IV.
disposition was extremely gentle; and this is proved
by what I am about to relate. One day, when he
went to bathe in the public baths, the attendants
closed the doors, to prevent all those who might be
inclined to come in from entering. Perceiving some
of the people standing without, he ordered the doors
to be thrown open, that they might be admitted to
bathe with himself. Some of them accordingly en-
tered; and he, perceiving that they remained in a
standing posture before him while he was bathing,
advised them to take a hot bath likewise. But still
they stood silent before him. Imagining that great
deference towards himself was the cause of this con-
duct, he arose, and left the bath. These people
believed that the water had been contaminated by his
heresy, and ordered it to be let out and fresh water
supplied. When he heard of this circumstance, he
left the city; thinking that he ought no longer to
remain in a place where he was the object of public
aversion and hatred. Upon the retirement of Euno-
mius from the town of Samosata, Lucius, who was
truly a wolf and a deceiver of the flock, was elected
as his successor by the Arians. But the flock,
although destitute of a pastor, fulfilled the functions
of a pastor for itself, and preserved inviolate the
apostolic doctrines. I shall now relate an incident,
to show the universal abhorrence with which Lucius
was regarded. Some young people were amusing
themselves with playing at ball in the market-place.
Lucius was passing by at the time, and the ball
happened to fall beneath the feet of the ass on which
he was mounted. The youths uttered loud excla-
CHAP. XV. ZEAL IN SAMOSATA.—A.D. 373.
233
mations, believing that the ball was contaminated.
Lucius heard the cry, and desired one of his followers
to remain behind to watch their proceedings. The
youths lighted a fire, and hurled the ball through it,
believing that by this process the ball would be puri-
fied. Although this was only a childish deed, and
although it exhibits the remains of ancient super-
stition, yet it is sufficient to show the odium which
the Arian faction had incurred in this city. Lucius
was far from imitating the mildness of Eunomius,
and he persuaded the heads of government to exile
most of the clergy. Those who had defended the
divine doctrines with the greatest constancy were
banished to the furthest extremities of the Roman
empire. Evolcius, a deacon, was sent to Oasis, a
little town which is almost a desert. Antiochus,
a priest, who had the honour of being the nephew,
on his father's side, of the great Eusebius, and who
had also rendered himself conspicuous by his own
illustrious qualities, was banished to a region of
Armenia. His firmness in maintaining the divine
doctrines will be hereafter mentioned. After the
divine Eusebius, who had obtained as many victories
as he had engaged in conflicts, had closed his life
by martyrdom, the bishops of the province assembled
according to custom. Jovian, who was then bishop
of Pergamus, and who had for some time previously
admitted Arians to communion, repaired to this
assembly. Antiochus was unanimously appointed
to the vacant bishopric; he was led to the altar, and
was there made to kneel down; but when he turned
round and perceived that Jovian was about to place
\
234
[BOOK IV.
ECCLESIASTICAL HISTORY.
his hand upon his head, he pushed it away, saying,
that he could not receive ordination from hands which
had joined with blasphemers in the celebration of the
ordinances.* But these incidents did not occur till long
after the period to which we are now referring. Anti-
ochus was banished to the interior of Armenia. St.
Eusebius remained in exile near the Danube, while
the Goths were ravaging Thrace, and were besieging
many cities, as is related in his own works.
CHAPTER XVI.
BANISIIMENT OF THE HOLY BARSES, BISHOP OF EDESSA.
SOME OF THE CLERGY EXILED WITH HIM.
THE celebrated Barses ruled not only Edessa and
the adjacent cities, but also Phoenicia, Egypt, and
Thebes, and the fame of his virtues extended through-
out all these provinces. Valens banished him first to
the Isle of Aradus; but when it was found that multi-
tudes resorted to him, for he was filled with apostolical
gifts and was able to remove diseases by a word, the em-
peror sent him to Oxyrynchus, a city of Egypt. But
as his fame still attracted attention, he was banished
to a greater distance; and this old man, who was
worthy of heaven, was conveyed to a fortress called
Phila, situated on the frontier of the barbarian nations.
It is said that his bed is preserved in Aradus even to
this day, and that it is still held in the greatest honour.
Many sick persons, on being made to lie down upon it,
have, by means of their faith, been healed.
* Μυστήρια.
CHAP. XVII.] PERSECUTION AT EDESSA.-A.D. 371. 235
CHAPTER XVII.
PERSECUTION EXCITED AT EDESSA.
VALENS having deprived the flock of their pastor
elected a wolf to fill his office. But as all the inhabi-
tants left the city to hold their assemblies elsewhere,
he also quitted Edessa. He commanded Modestus,
who was then a prefect, to assemble the soldiers who
usually levied the taxes, and also the armed men who
were in the neighbourhood, for the purpose of dispersing
the multitudes; and this he desired him to effect by
beating them with sticks, or, if necessary, by attacking
them with warlike weapons. The prefect prepared
from the break of day to carry this command into
execution. As he was passing the market-place he
saw a woman hastening along with an infant in her
arms. She had broken through the ranks of the
officers, whom she utterly contemned. For when the
soul is warmed by divine zeal, it knows not the fear of
man, and laughs at human power. The prefect on see-
ing her, went up to her and asked her where she was
going. "I have heard," replied she, " of the evil designs
which have been formed against the holy servants of
God, and I am going to join those who are one with me
in faith, that with them I may suffer the cruel persecu-
tion which you are about to raise against them."
"But why do you take the infant?" asked the prefect.
"In order,” replied she, "that it may die with me in
this blessed cause!" The prefect, on hearing these
sentiments expressed by the woman, and on reflecting
236
[BOOK IV.
ECCLESIASTICAL HISTORY.
that the resoluteness of the others might be inferred
from the courage evinced by her, went to the emperor
and told him that the slaughter which he contemplated
would be fruitless. 66
Ignominy alone," said he,
"could result to us from such an act, while the zeal
of the people would not be extinguished." By these
words the prefect warded off the blow which was about
to have been inflicted on the people. But as to the
presbyters and deacons, he was directed either to
persuade them to enter into communion with the
wolf, or else to drive them from the city, and send
them to the most distant regions. After having
accordingly assembled them, he addressed them in
the kindest manner, endeavouring to persuade them
to obey the injunction of the emperor; and he told
them that it was madness for a handful of men to
oppose the will of an emperor possessed of such
unbounded power.
CHAPTER XVIII.
EXILE OF EULOGIUS AND PROTOGENES, PRESBYTERS OF
66
EDESSA.
66
As they all remained silent, the prefect addressed
Eulogius, an exemplary man, who was the principal
person present. "Why," said he, "do you not reply
to what we have been saying?" Because," said he,
as no question was addressed to me I could not
reply!" But," rejoined the prefect, "I have been
speaking to you for some time, exhorting you to do
that which is to your own interest!" "I imagined,'
66
1
CHAP. XVIII.] EXILE OF EULOGIUS.—A.D. 371. 237
""
replied Eulogius, "that your discourse was addressed
to all present, and that it would therefore be absurd
for me to reply to the exclusion of the rest. But if
you wish to interrogate me singly, I am ready to
declare my sentiments!” "Hold communion, then,"
said the prefect, "with the emperor !' Eulogius
replied by asking in an ironical, yet very graceful,
manner, "Has then the sacerdotal as well as the
imperial dignity devolved upon him?" The prefect
was offended at this observation: he reviled the pres-
byter and said to him, "I did not say that, you
stupified being; I merely exhorted you to enter into
communion with those with whom the emperor is in
communion." The presbyter replied that they had a
pastor whose authority they obeyed. The prefect
seized eighty of them and sent them to Thrace.
During their journey they received the greatest
honours. The inhabitants of the cities and villages
through which they passed applauded the victory
which they had gained. But their enemies were led
by envy to represent to the emperor that the banish-
ment of these men, instead of being, as was intended,
a disgrace to them, had raised them to the highest
honour. On hearing this, Valens ordered them to be
separated, and to be dispersed two and two through-
out Thrace, and the furthest parts of Arabia and
Thebes. It is said that those who were united by the
bonds of nature, were separated by the cruelty of the
persecutors, and that brothers were torn from each
other. Eulogius who was the most distinguished
among them, and Protogenes who ranked next to him
in importance, were sent to Antinous, a town of
238
ECCLESIASTICAL HISTORY.
[BOOK IV.
Thebes. I do not wish to consign their virtues to
oblivion. They found that the bishop was of the
same sentiments as themselves, and they accordingly
took part in the ecclesiastical assemblies; but perceiv-
ing that there were but very few that came together on
these occasions, they, upon enquiring the cause, were
informed that the greater part of the inhabitants were
involved in Paganism.
Paganism. They grieved at this sad
intelligence, and deplored their unbelief.
But they
did not think it sufficient to regret the evil; they
endeavoured to find a remedy for it.
The holy
Eulogius shut himself up in a cell, and devoted
himself day and night to supplicating the God of
all. The admirable Protogenes, who possessed great
erudition, and who had been accustomed to write
with rapidity, applied himself to the education of
youth, and gave instructions in writing and in the
holy Scriptures. He dictated the Psalms of David
to his scholars, and made them learn the most useful
parts of the apostolical writings. One of the young
men was attacked by a disease: Protogenes went to
see him, and, on touching the right hand of the
sufferer, the disease, in answer to his prayer, was
removed. On hearing of this deed, other fathers
besought him to heal their children, who were lying
ill in their respective houses. But he declared that he
could not supplicate God to remove the disease, until
the diseased persons had been admitted to the rite of
baptism. The desire they felt for recovery made
them readily acquiesce in this condition; and health
was therefore restored to the soul and to the body at
the same time. When Protogenes had succeeded in
CHAP. XVIII.] EXILE OF PROTOGENES.-A.D. 371-8. 239
persuading a person in good health to accept the offer
of divine grace, he conducted him to Eulogius. He
knocked at the door of Eulogius, requesting him to open
it, and to place the seal of the Lord upon him who
had been converted; stating that if he were to complain
of interruption to his prayers, he would answer that
the salvation of the deceived was of still greater
importance. Every one admired Protogenes for
having honoured Eulogius as his superior, and for
having led his converts to him, while he was himself
gifted with the power of working miracles, and with
the light of divine knowledge. Hence, as might have
been expected, his virtue acquired still greater renown.
When the tempest was stilled, and tranquillity was
restored, these two holy men received orders to return
to their own country. All the people of the town la-
mented and wept as they conducted them forth on their
journey. The regret of the ruler of that church was
extreme in finding himself deprived of their assist-
ance. Some time after their return from exile, Barses
was translated to that life where there is no sorrow;
and the reins of the church which he had governed
were committed to the holy Eulogius. The admi-
rable Protogenes was appointed to labour in Carras,
which is a barren spot filled with the thorns of
Grecian superstition, and requiring intense labour.
This, however, as I have already mentioned, did not
occur till after peace had been restored to the church.
240
[BOOK IV.
ECCLESIASTICAL HISTORY.
CHAPTER XIX.
PERSECUTIONS
ST. BASIL, BISHOP OF CÆSAREA. THE
RAISED AGAINST HIM BY VALENS AND THE PREFECT
MODESTUS.
VALENS, after having, so to speak, stripped the
church of its pastors, went to Cæsarea, a city of Cap-
padocia. The church of this city was then ruled by
the great Basil, who was one of the lights of the
world. The emperor sent the prefect on before him,
commanding him either to persuade Basil to enter
into communion with Eudoxius, or else to expel him
from the city. The fame of this bishop had reached
his ears, and had rendered him fearful of being the
first to molest him, lest he should receive and repel
the attack in a mode that would serve as an example
of fortitude to others. But this artful stratagem was
as ineffective as a spider's web; for the other bishops
had many records of those whose illustrious examples.
might be said to serve as bulwarks in repelling the
attacks made against the faith. When the prefect
arrived at Cæsarea he sent for Basil, treated him with
respect, and addressed him in a kind manner, ex-
horting him to submit to the exigencies of the times,
and not to relinquish the government which he held
over so many churches for the sake of a few doc-
trines. He promised him the friendship of the em-
peror, and protested that all the favours that he
might solicit for others should be accorded.
"Such
protestations," replied the holy man," might, perhaps,
CHAP. XIX.]
241
ST. BASIL.-A.D. 373.
be suitably addressed to young people, or to those
who resemble them in mind and disposition. But
those who have been nourished by the words of God
are ready to suffer death, if requisite, rather than
relinquish one iota of the divine doctrines. I highly
esteem the friendship of the emperor when conjoined
with piety; but without piety I consider that it
would be injurious." The prefect resented this reply,
and told him that he was out of his mind. "I wish,
replied the holy Basil, "that I could always be thus
out of my mind." At length the prefect desired him
with many threats to retire and to reflect upon the
course he meant to pursue, and to acquaint him the
next day with his final determination. Then this
man, so worthy of all praise, replied, "I shall be
to-morrow the same as I am to-day; do not you
either change your mind, but execute your threats."
After this interview, the prefect went to the emperor,
related what had passed, and represented the virtue
and fidelity of the bishop. The emperor listened in
silence, and then went into the city. But when he
found within his own house the inflictions of divine
judgment, his son being sick and nigh unto death,
and his wife beset with severe sufferings, he reflected
on the cause of these calamities, and sent to the holy
man against whom he had threatened vengeance,
entreating him to come to the palace. The chief
military commanders of the empire were despatched
to the bishop with this message. The great Basil,
accordingly, went to the palace, and perceiving that
the emperor's son was at the point of death, promised
to restore him to health as soon as the holy rite of
17
16
242
ECCLESIASTICAL HISTORY.
[BOOK IV.
baptism was administered to him by the orthodox
functionaries of the church. After making this
declaration he withdrew. The emperor, however,
like Herod in similar circumstances, remembered an
oath which he had formerly made, and ordered the
bishops of the Arian faction to baptise the child.
At the completion of the ceremony the child expired.
Valens was touched with remorse, and reflecting on
the catastrophe which had resulted from the fulfil-
ment of his oath, he went into the holy church, lis-
tened to the teaching of the great Basil, and offered
the usual gifts at the altar. Then Basil, who was
sitting within the holy veil, motioned to him to come
in, and discoursed with him at great length con-
cerning the divine doctrines. A certain man was
present, named Demosthenes, who held the situation
of cook at the palace: he began to blame the teacher
of the world, and in so doing he happened to commit
a grammatical error. The holy Basil replied, smiling,
"We have heard Demosthenes transgress a rule of
grammar." Demosthenes was excessively offended,
and burst out into threats of vengeance. The great
Basil rejoined, "It is your office to attend to the
seasoning of soups; you cannot receive the doctrines
of God because the ears of your understanding are
closed."
The emperor so highly admired the character of
the bishop, that for his sake he presented the most
beautiful lands in the neighbourhood to those among
the poor whose whole bodies were affected with
disease, as being those who stood most in need of
assistance. In this way did Basil avert the first blow
CHAP. XIX.]
243
ST. BASIL.-A.D. 373.
which Valens designed for the church. But at a
subsequent period, Valens re-visited Cæsarea, and
having forgotten what had previously passed between
him and Basil, endeavoured to draw him into com-
munion with the opposite faction; and not succeeding
in persuading him, he ordered an edict to be issued
for his banishment. When he endeavoured to affix
his own signature to the document, he could not form
a single letter, for his pen split. The same thing
happened the second and the third time that he vainly
made the attempt; his right hand also was seized
with a sudden tremor, rendering him quite unable to
sign the impious edict. He was struck with terror,
and with both hands tore the document. The Ruler
of the universe delivered Basil from the designs of
his enemies, while others were permitted to struggle
with affliction, in order that in what befel Basil his
own power might be manifested; while, in the trials
which were encountered by the other excellent men,
their own virtue might be exhibited to all the world.
Thus, then, were the efforts and hopes of Valens
frustrated.
CHAPTER XX.
DEATH OF ST. ATHANASIUS, AND ORDINATION OF PETER.
THE victorious Athanasius, who had acquired as
many crowns of victory as he had engaged in con-
flicts, had been released from labour, and translated
to a life exempt from trouble. Peter, a man of great
eminence, was elected to succeed him in the bishopric
244
ECCLESIASTICAL HISTORY.
[BOOK IV.
of Alexandria. Athanasius had desired that he should
be his successor; and this choice was ratified by the
unanimous consent both of the clergy, and of the
chief men of the city. All the people manifested
their gratification at his promotion by loud acclam-
ations. He had shared in the labours and perils of
Athanasius, and had been his constant companion at
home and abroad. On this account, all the bishops
and monks who resided in the vicinity repaired to the
city, to request that he might be appointed to fill the
post of Athanasius.
CHAPTER XXI.
EXPULSION OF PETER. INSTALMENT OF LUCIUS, AN
Apr Ma
ARIAN.
IMMEDIATELY after Peter had been raised to the
archiepiscopal dignity, the governor of the province
collected a multitude of Pagans and Jews, and sur-
rounded the church, desiring Peter to retire; and on
his refusal, he threatened to expel him. He acted in
the same way against all whose opinions were opposed
to those of the emperor, under the pretence, indeed,
of complying with his wishes, but, in truth, to satisfy
his own impious prejudices, for he was addicted to
the worship of idols; and the storms which agitated
the church were to him a source of festivity and
rejoicing. When this unexpected war broke out,
Peter quitted the city secretly, and embarking on
board a vessel, proceeded to Rome.
A few days
after, Euzoius arrived at Alexandria from Antioch,
BAN
CHAP. XXI.]
EXPULSION OF PETER.—A.D. 373. 245
bringing Lucius with him, whom he installed in the
government of the churches. Lucius had
Lucius had given
many proofs of his impiety and injustice at Samosata.
When the multitudes who had been nourished by the
teaching of Athanasius, perceived that other food was
presented to them, they kept away from the as-
semblies of the church. Lucius assembled round
him a troop of idolaters, who acted as his guards. He
had some of the orthodox beaten, others he threw
into prison, some he compelled to flee, and he pil-
laged the houses of others. All these occurrences are
best explained by the admirable Peter, in one of his
letters. But before I insert this letter in my work,
I must relate one atrocious deed committed by
Lucius.
There are in Egypt men who, desirous of leading a
life like that of angels, have sequestered themselves
from the tumult of cities to dwell in deserts, and who
among these barren sands produce by their extra-
ordinary virtues fruit pleasing unto God. Anthony
was one of the most celebrated of those who originated
this mode of living in the desert; but after he had
safely anchored in the haven of rest, his followers
were most cruelly persecuted. The celebrated Ma-
carius who was one of the leaders of this party,
another individual of the same name, Isidore, and
others, were torn away from their caverns, and were
sent to an island where the inhabitants were heathens,
and had never received any instruction in religion.
As soon as their vessel approached the shores of the
island, the demon who was there worshipped quitted
the statue of the idol which had long been his abode,
246
ECCLESIASTICAL HISTORY.
[BOOK IV.
and entered into the body of the priest's daughter.
He threw her into a state of madness and agitation,
dragged her towards that part of the shore which the
vessel was approaching, and compelled her to utter
expressions similar to those used by the damsel who
was filled with the spirit of Python at Philippi.
While all the people, both men and women, were
listening to these exclamations, the demon said
through her, "O servants of Christ, how great is
your power! We have been driven by you from
every place, from cities and from villages, from
mountains, from hills, and from the solitudes of the
desert. We did hope that, in this neglected island,
we should have been safe from your weapons; but
our hope was vain. Your persecutors have sent you
hither, not for the purpose of injuring or of molesting
you, but in order that we may be driven away by
you. We shall now depart from the island. We are
unable to endure the brightness of your virtue,"
After having thus spoken, the demons flung the
damsel on the ground, and fled. The holy men, after
having engaged in prayer, raised the damsel from the
ground, and restored her to health of body and of
mind. Those who witnessed the miracle threw them-
selves at the feet of these holy men, and entreated
them to show them the way of salvation. They de-
stroyed the temple of their idols, and received the
doctrines of religion and the rite of baptism. When
these events became known in Alexandria, all the
people assembled, and rose against Lucius, declaring
that judgments would be sent to manifest the wrath
of God, if the persecutions against the saints were
CHAP. XXII.]
CRIMES OF LUCIUS.-A.D. 373. 247
continued. Lucius, intimidated by these tumults,
granted permission to the inspired men to return to
their caverns. These facts are quite sufficient to
show his wickedness and impiety. The letter of
Peter, however, exposes his violence and injustice
yet more clearly. I shall here insert this letter; but,
to avoid prolixity, shall commence at the middle
paragraph.
CHAPTER XXII.
EXTRACT OF A LETTER FROM PETER, BISHOP OF ALEX-
ANDRIA, CONTAINING A RELATION OF THE CRIMES
COMMITTED BY LUCIUS IN ALEXANDRIA.
“PALLADIUS, governor of the province, who was a
heathen and an idolater, and who had frequently
taken up arms against the cause of Christ, having as-
sembled the multitude, as already mentioned, marched
against the church with the same impetuosity as if he
were attempting the subjugation of hordes of bar-
barians. The most atrocious crimes were then per-
petrated; but when I try to allude to them, the very
remembrance overcomes me, and draws tears from
my eyes. These feelings of despondency would have
become permanent, had not my grief been assuaged
by the words of God. The people entered the church
of Theonas, singing the praises of the idols, instead of
reciting words suitable to the place. Instead of
reading the holy Scriptures, they clapped their hands,
shouting obscene words, and uttering insults against
the Christian virgins which my tongue refuses to
248
ECCLESIASTICAL HISTORY.
[BOOK IV.
repeat. Every man of correct feeling, on hearing
these expressions, endeavoured to shut his ears, and
wished to have been deaf rather than to have heard
such obscenity. Would that they had confined them-
selves to words without carrying out into action the
lewdness of their expressions. But the most insulting
taunts are easily borne by those who have received
the wisdom and doctrines of Christ. These people,
who were vessels of wrath reserved for perdition,
made loud and impudent noises through the nose.
which might be compared to the gushing forth of a
torrent; and, at the same time, tore the garments of
the virgins of Christ, whose purity rendered them
like the angels. They dragged them in a complete
state of nudity about the city, and treated them in
the most wanton and insulting manner, and with
unheard-of cruelty. When any one, touched with com-
passion, addressed a few words of remonstrance to them,
they immediately attacked and wounded him. But
what is still more painful to relate, many virgins were
ravished, others were struck on the head with clubs,
and expired beneath the blows; and their bodies were
not permitted to be interred. Many of the corpses
even to this day cannot, to the grief of the parents,
be found. But why should comparatively small
incidents be placed by the side of far greater atrocities?
Why should I dwell upon such facts, and not proceed
to the relation of what is still more important, and
which will strike you with astonishment and amaze-
ment at the clemency of God that he did not destroy
the whole universe. The impious people did that
upon the altar which, as the Scripture says, was not
✩
CHAP. XXII.]
CRIMES OF LUCIUS.-A. D. 373. 249
done nor heard of in the days of our fathers. A
young man who had abjured his own sex, and had
assumed the dress of a female, danced upon the holy
altar where we invoke the Holy Ghost, as though it
had been a public theatre, making various gestures
and grimaces to the diversion of the others, who
laughed immoderately, and uttered many impious
exclamations. In addition to disorders which they
had already committed, as if they thought that what
they had done was rather commendable than the
contrary, one of their number, noted for his wicked-
ness, stripped himself at once of his clothes, and of
every remnant of modesty, and seated himself, as
naked as when he was born, in the episcopal chair
belonging to the church. All the others saluted him
as an orator about to commence a discourse against
Christ. He represented iniquity as superior to scrip-
tural doctrines, placed licentiousness above decorum,
impiety above piety; and, instead of inculcating tem-
perance, taught that fornication, adultery, sodomitism,
theft, gluttony, and drunkenness, are the most pro-
fitable pursuits in life. When these acts of impiety
had been perpetrated, I left the church; for how
could I have remained there while the soldiery were
attacking it, while the people who had been bribed
for the purpose were committing disorders, and while
the idolaters had, by means of great promises, been
assembled together in crowds? Our successor, who
had purchased the episcopal office with gold, as though
it had been a secular dignity, was a wolf in dis-
position, and acted accordingly. He had not been
elected by a synod of bishops, by the votes of the
250
[BOOK IV.
ECCLESIASTICAL HISTORY.
clergy, or by the request of the people, according to
the regulations of the church. He did not go into
the city alone; but he was not accompanied by
bishops, presbyters, or deacons, nor yet by the people.
Neither did monks walk before him singing hymns
selected from the Scriptures; but he was attended by
Euzoius, who was once a deacon of the city of Alex-
andria, who was deposed with Arius at the holy and
general council of Nice, and who is now reducing the
city of Antioch to ruin. He was also accompanied by
Magnus, the royal treasurer, who headed an immense
body of soldiery. This Magnus was noted for his
readiness in every work of impiety; he had, during
the reign of Julian, burnt a church in Berytus, a
celebrated city of Phoenicia, and was, in the reign of
Jovian, of blessed memory, sentenced to re-erect it at
his own expence; and would even have been put to
death had not great exertions been made to incline
the emperor to clemency.
66
Having now been made acquainted with the
tyranny and cruelty exercised by the enemy against
us, you can judge of the magnitude of the trans-
gressions committed against the church of God; and
you ought not to rest till such iniquities have received
the award of justice. The same Lucius, who had
been so often condemned by you and by all the
orthodox bishops, came to this city, where he was,
and with good reason, regarded with great aversion.
He not only said, with the blasphemer in the Psalms,
'Christ is not truly God,' he also delighted in all the
blasphemies devised against Christ by those who
served the creature rather than the Creator; and,
CHAP. XXII.] CRIMES OF LUCIUS.-A.D. 373. 251
being utterly depraved himself, he endeavoured to
corrupt others. I say nothing that is not strictly
correct; for this evil man held sentiments nearly
allied to those of the heathens. On seeing him, all
the people burst out into loud acclamations, saying,
'Welcome, O bishop, welcome to you, who deny the
Son! Serapis, who loves you, has brought you here!'
Serapis was the name which they had given to their
idol. At the same moment, Magnus, the accomplice
in his impious deeds, and the minister of his cruelty,
having called together the troops which he com-
manded, seized nineteen presbyters and deacons, some
of whom were more than eighty years of age; and,
as if they had been detected in the commission of
some hateful and unlawful action, he ordered them
to be brought before him. He urged them to re-
nounce the faith which our fathers had received from
the apostles, and which they have handed down to us;
assuring them that such an act would be regarded
with approbation by Valens, the most clement of
emperors. Assent, O wretched men,' exclaimed he,
in a loud tone of voice, assent to the Arian doc-
trines. Even if your religion be true, God will
forgive you for having renounced it, for you are not
now acting voluntarily, but by compulsion. What is
done from constraint is excusable; voluntary actions
alone carry with them their own
with them their own condemnation.
Therefore, reflect upon the reasons which I have
brought before you, and sign, without delay, the
doctrine of Arius, which is now preached by Lucius.
You may be certain that, if you accede to this in-
junction, you will receive riches, gifts, and honours,
6
6
252
[BOOK IV.
ECCLESIASTICAL HISTORY.
(
from the emperors. But if you refuse obedience, you
will be imprisoned, tortured, and scourged; you will
be deprived of all your wealth and possessions, driven
from your country, and banished to a sterile and
inhospitable region.' In this manner, coupling threats
with promises, did he endeavour to induce them to
renounce their principles. But these pious men,
dreading the loss of faith far more than exposure to
the greatest tortures, made the following reply:
Cease, cease! do not think to terrify us by words.
Your threats are vain; it is not a new thing to us
to serve God. It is in vain that you roar like the
billows of the sea, and that you rage like a furious
wind. We will adhere to the doctrines of religion,
even unto death. We will not believe that God was
ever without power, without wisdom, or without
truth. We will never believe that he was a Father
at one period, and not at another, as does that im-
pious Arian, who declares that God has a finite Son.
If the Son were, as the Arians say, a creature, and if
he were not of the same substance as the Father, the
Father would be reduced to nothing; since, accord-
ing to them, if the Son existed not, the Father could
not either have existed. If the Father is from all
eternity, and if the Son was begotten of him, though
not by effluxion, God not being susceptible of change,
is it not foolish and extravagant to believe that there
was a time in which the Son existed not, although by
Him all things exist? It was for this reason that
our fathers, who were assembled at Nice from all
parts of the globe, condemned the evil opinions of
the Arians, which the young man now maintains:
CHAP. XXII.]
CRIMES OF LUCIUS.-A.D. 373. 253
they declared that the Son is not of a substance diverse
from that of the Father, as you would constrain us to
believe, but they confessed his consubstantiality. They
derived, from many words of Scripture, the term
consubstantial, which they rightly understood in
accordance with religion.' After they had spoken
for some time in this strain, Magnus ordered them
to be cast into prison for many days, in the expecta-
tion that a change would be thus induced in their
opinions. But they, like brave combatants of the
stadium, threw aside all fear, and, encouraged by the
achievements of their fathers, they, through divine
grace, looked with contempt upon the menaces of
the tyrant, and welcomed tortures as being the trial
of their virtue. All the inhabitants of the city ran
out to see these soldiers of Christ, who were made,
as the blessed Paul wrote, a spectacle for angels and
for men; and who triumphed over tortures and
scourging by their fortitude, erected trophies of
victory over impiety by their patience, and obtained
a complete triumph over the Arians. Their evil
and bitter enemy strove, both by threats and by
deceitful promises, to force them to range themselves
under the banners of the impious faction opposed
to Christ. After inflicting, to the grief and horror
of the people, all the tortures that his resentment
could devise, this cruel man, who was destitute of
every feeling of humanity, became at length wearied
of cruelty. He then called together the most dis-
orderly persons of the city, and summoned the
accused to judgment, or rather to condemnation.
The banks of the river resounded with the shouts
254
[BOOK IV.
ECCLESIASTICAL HISTORY.
of the idolaters and of the Jews, who had been bribed
to cry out against the holy men. When it became
evident that they could not be made to embrace the
Arian heresy, sentence was passed upon them, and
all the people who were in the court of justice burst
out into lamentations. They were banished from
Alexandria to Heliopolis, a city of Phoenicia, where
all the inhabitants were idolaters, and where no one
could endure to hear the name of Christ. After
having sent for a vessel, Magnus stood upon the
shore, with a naked sword in his hand, near the
public bath in which he had pronounced sentence
against them. He foolishly imagined that the naked
sword would terrify those who had so often, with
a two-edged sword, wounded the hostile demons.
He then ordered them to embark on board the vessel;
but did not give them any necessaries for the voyage,
nor any thing to solace them in their exile; and,
what is still more extraordinary, and indeed almost
incredible, he ordered them to sail immediately,
although a storm was then raging, and the sea was
violently agitated, as though it were indignant at
his injustice, and unwilling to contribute to the
execution of his sentence; thus exhibiting, to those
who had not previously reflected on the subject,
the barbarity of the judge. It may be said with
truth, that heaven was amazed at this deed. The
whole city wept over this sad occurrence, which is
deplored even to this day. Some of the citizens
struck their breasts with violence, others raised their
hands and their eyes towards heaven, as if to implore
assistance, and as if to say, 'Hear, O heavens, and
CHAP. XXII.]
255
CRIMES OF LUCIUS.-A.D. 373.
woe.
give ear, O earth, to the deeds of injustice that have
been perpetrated!' Groans were heard in every
place, and the whole city was full of the sounds of
The tears which were shed might have formed
a stream almost large enough to have caused an inun-
dation of the sea. When the tyrant, as before related,
stood upon the shore and gave orders for sailing,
a universal cry was raised by young maidens and by
women, by old men and by youths; tears were mixed
with the lamentations, and their simultaneous screams
drowned the noise of the tempest and of the raging
billows. But while the holy men were sailing to-
wards Heliopolis,—the city where all the demons
are worshipped, and where voluptuous principles are
predominant-the city which is a fit home for wild
beasts, being surrounded by mountains whose sum-
mits reach to heaven,-Palladius, prefect of Alex-
andria, who was extremely addicted to the worship
of idols, prohibited the citizens from expressing their
regret, either publicly in the city or privately in
their own homes. Many of those who transgressed
this order, were scourged, lacerated, and tortured,
and were then sent to labour in the mines of Phe-
noeum and of Proconnessus; yet these were inspired
men, who zealously defended the church. Amongst
them were twenty-three monks who had led a life
of great austerity in the wilderness. A deacon, who
had conveyed some consolatory letters to our beloved
brother, Damasus, bishop of Rome, was arrested as a
criminal, and had his hands fastened behind his back.
He was tortured with equal if not with greater severity
than he would have been had he committed a murder.
256
ECCLESIASTICAL HISTORY.
[BOOK IV.
His head was beaten with stones and with masses
of lead, and he was then put into the ship and sent
out to sea with the others. On entering the vessel,
he made the sign of the cross: he was sent to the
mines of Phenæum, without any supplies of provi-
sions, or of the necessaries of life. Young children
were, by order of the judge, put to the torture;
while the bodies of those who had been killed were
closely guarded, to prevent their parents, brothers,
relations, and, so to speak, the whole city, from
rendering them the rite of sepulture; for permission
had been requested to perform this office. But
O how great was the inhumanity of the judgment,
or rather of the condemnation! Those who had so
nobly struggled for the cause of religion received a
severer sentence than murderers; for their bodies
were deprived of burial, and were thrown to the
beasts and birds of prey.
Those who were led from
pity or from conscientious feelings to sympathise
with the parents, were immediately condemned, as
if they had committed some flagrant misdemeanour,
to have their heads broken. What law of the Romans,
what decree of the barbarians, prohibits sympathy
with afflicted parents? What tyrant of antiquity
Pharaoh
ever pronounced so unjust a sentence?
commanded that all the male children of the Hebrews
should be put to death; but he was excited to this
deed by envy and by fear. How far more inhuman are
the crimes now perpetrated than the cruel command
of Pharaoh! If it were possible to choose between two
evils, the acts of barbarity of former times would
be chosen as preferable to those which we now suffer.
CHAP. XXII.]
257
CRIMES OF LUCIUS.-A.D. 373.
"
Although the facts which I have related are incre-
dible, inhuman, cruel, and barbarous, yet they gave
pleasure to the followers of the Arian infatuation.
At the very time that the whole city was filled with
mourning, and when there was not, to use an expres-
sion found in the book of Exodus, a house in which
there was not one dead, the cruelty of those who
had accustomed themselves to iniquity was still un-
satiated. They proceeded to lay their hands on
the bishops of the province, whom they arrested,
through the instrumentality of Magnus, the public
treasurer, above-mentioned. Some of the bishops
were dragged before the tribunals; and they harassed
the others in various ways, omitting nothing that
they could devise to seduce every one into irreligion.
Like the devil, who is the father of their heresy, they
go about seeking whom they can devour. They
exiled eleven bishops from Egypt, because they con-
stantly opposed them. These bishops had in early
youth entered upon a life of austerity, and had dwelt
in the desert to an advanced age, having overcome
voluptuousness by reason. They had imbibed reli-
gious doctrines with the milk with which they had
been nourished in infancy; and they preached the
faith with boldness. They had gained many victories
over the demons: by the power of virtue they had
covered their adversaries with confusion; and by the
force of their reasonings they had refuted heresy.
These bishops were banished, through the inter-
vention of Magnus (that minister of cruelty already
mentioned), to a place named Diocæsarea, inhabited
by the Jews, who had slain the Lord.
But, like
:
17
258
BOOK IV.
ECCLESIASTICAL HISTORY.
hell, the persecutors were not satisfied, although they
had slain so many of our brethren; and in their folly
and infatuation they determined to leave throughout
the earth monuments of their cruelty. They banished
to Neocæsarea, a town of Pontus, some clergy of
the catholic church of Antioch, who had, with some
pious monks, resolved to protest against the artifices
which they resorted to in the propagation of their
evil heresy. These holy men died soon after their
banishment; perhaps the ungenial climate of their
place of exile occasioned their death."
Such were the tragical incidents of this period.
Although they deserve to be buried in oblivion, yet
they have been handed down to posterity in various
written documents, to the condemnation of those
who used their tongues against the only Begotten
One, and who not only blasphemously opposed the
Ruler of the universe, but who also waged implacable
war against his faithful servants.
CHAPTER XXIII.
MAVIA, QUEEN OF THE SARACENS.-ORDINATION OF
MOSES, A MONK.
AT this period the tribes of Ishmaelites ravaged
the provinces situated on the frontiers of the empire.
They were led by Mavia, who, notwithstanding her
After several
sex, possessed masculine intrepidity.
engagements, she made peace with the Romans; and
having received the light of the knowledge of God,
CHAP. XXIII.] ORDINATION OF MOSES.-A. D. 373. 259
""
she requested that a certain man named Moses, who
dwelt on the borders of Egypt and Palestine, might
be ordained bishop of her nation. Valens acceded
to the request, and desired that the holy man should
be conveyed to Alexandria, and that he should there
receive the holy rite of ordination; for this city was
nearer his place of residence than any other. After
hís arrival at Alexandria, when he found that Lucius
desired to lay his hands upon him for the purpose
of ordination, he said, "God forbid that I should
receive ordination at your hands; for the grace of
the Spirit is not given in answer to your prayers.
"Upon what ground," said Lucius, "do you hazard
these conjectures?" "I say what I positively know,"
replied he, "not what I conjecture.
You oppose
the apostolical doctrines, and you speak against them;
and the iniquity of your actions coincides with the
blasphemy of your words. Whom have you not
employed to disturb the assemblies of the church?
Which of the eminent men have you not exiled?
What inhumanity can be compared, in point of cruelty,
to that exhibited in your daily actions?" Lucius
was deeply incensed, and wished to put him to death;
but, not daring to renew a war which had but just
been terminated, he ordered him to be conveyed
to the other bishops by whom he desired to be
ordained. After having received, in addition to his
fervent faith, the archiepiscopal dignity, he, by his
apostolical doctrines, and by the working of miracles,
led many to the knowledge of the truth. Such were
the crimes perpetrated by Lucius in Alexandria, and
thus did Divine Providence frustrate his designs.
260
[BOOK IV.
ECCLESIASTICAL HISTORY.
CHAPTER XXIV.
CRIMES PERPETRATED AT CONSTANTINOPLE.
THE Arians of Constantinople, after having made
the pious presbyters embark on board an unballasted
ship, sent them out to sea. They desired men of
their sect, who sailed in another vessel, to set fire to
that in which the presbyters were embarked. When
this order was executed, the presbyters, having to
contend against flames and billows, found a grave in
the deep, and obtained the crown of martyrdom.
Valens remained during a long period at Antioch,
and gave permission to the Greeks, to the Jews, and
to those of all other religions, as also to those who
assumed the name of Christians, to preach anything
they pleased contrary to the evangelical doctrines.
The Greeks celebrated those superstitious ceremonies
from which they had formerly been reclaimed, and
restored the worship of demons, which had been
abolished by Jovian after the death of Julian. The
festivals of Jupiter, Bacchus, and Ceres, were no
longer celebrated by stealth, in secret places, as ought
to be the case under the reign of a religious emperor;
but they were held in the centre of the market place.
Valens was only opposed to those who preached the
doctrines of the apostles. He first drove them from
their churches, although Julian had presented them
with newly erected churches: when they afterwards
assembled at the foot of a mountain to hear the word
of God and sing his praise, although they had to
CHAP. XXV.] FLAVIAN AND DIODORUS.—A. D. 373. 261
contend with the inclemency of the weather, and
were exposed to rain, snow, and frost, they were not
permitted to enjoy even this privilege, obtained as
it was at the cost of much labour; for Valens sent
his soldiers to drive them away.
CHAPTER XXV.
CHURCH IN ANTIOCH DEFENDED BY
FLAVIAN AND DIODORUS.
THE ORTHODOX
FLAVIAN and Diodorus stationed themselves as bul-
warks to restrain the violence of the billows of perse-
cution. The pastor of the city having been compelled
to relinquish his post, they undertook the care of the
flock during his absence; and by their courage and
wisdom defended it from the attacks of wolves. After
having been driven away from the foot of the moun-
tain, they led the flock beside the banks of the neigh-
bouring stream. They did not, like the captives of
Babylon, hang up their harps upon the willows; for
they sang praises to their Creator in every part of his
empire. But the enemy did not long permit these
pious pastors, who preached the divinity of the Lord
Christ, to hold assemblies in any place; and they were
soon compelled to lead the flock to spiritual pasturage
in the gymnasium in which the soldiers performed
their exercises. The wise and courageous Diodorus
resembled a large and limpid stream which furnishes
plentiful supplies of water to those who dwell on its
banks, and which at the same time engulphs adver-
saries. He despised the advantages of high birth,
262
ECCLESIASTICAL HISTORY. [BOOK IV.
and underwent the severest exertions in defence of
the faith. Flavian was also of illustrious birth, yet he
considered that piety alone constitutes true nobility.
At this period Flavian did not preach in the public
assemblies, but he furnished Diodorus with the subjects
of his discourses, and supplied him with Scriptural ar-
guments, thus anointing him, as it were, for the con-
flicts of the spiritual gymnasium. They thus jointly
attacked the Arian blasphemy. In their own private
dwellings, as well as in public places, they disputed with
the Arians, easily confuted their sophistical reasoning,
and proved its futility. Aphraates, whose life I have
written in my history, entitled "Philotheus," joined
them about this period. He considered the deliverance
of the flock to be of greater moment than his own
individual repose, and he quitted his monastery to
labour in the cause of the church. I think that it
would now be superfluous to describe his great and
numerous virtues, as I have enlarged on the subject
in another of my works. I shall merely relate one
of his actions, it being connected with the events
recorded in this history.
CHAPTER XXVI.
APHRAATES THE HOLY MONK.
THE palace of the city of Antioch is washed on the
north by the river Orontes: on the south there is a
large portico with two stories which touch the walls
of the city, and which have two high towers. Between
the palace and the river is a public road leading from
CHAP. XXVI.] THE MONK APHRAATES.—A. D. 373. 263
the city to the suburbs. One day as Aphraates was
passing along this road on his way to the military
gymnasium, where he then tended his flock, he at-
tracted the notice of the emperor, who was then on
the top of the portico, and who, remarking an old
man clad in a rough goat-skin garment, was told,
upon enquiry, that that was Aphraates, and that he
possessed great authority over all the inhabitants of
the city. The emperor then said to him,
"Where
are you going?" Aphraates with great wisdom
replied, "I am going to pray for the preservation of
your empire.” "But you ought," said the emperor,
"to remain at home, and to pray according to the
monastical rules." To this the holy man replied,
"Your observation, O emperor, is just; and, indeed,
while the flock of Christ remained at peace, I pursued
the line of conduct which you recommend. But now
that the flock is involved in so many afflictions, and
is exposed to so many perils from the attacks of wild
beasts, I am compelled to use every effort for the
rescue of the sheep. Tell me, O emperor," he con-
tinued, "how a damsel ought to act under the follow-
ing circumstances:-We will suppose that while she
is sitting in her chamber, her father's house, of which
she is left in charge, is set on fire: what ought she
to do? Ought she to remain within her apartment,
allowing the flames to spread until they reach and
consume her? Or ought she not rather to run hither
and thither to fetch water and to extinguish the
flames? You will surely admit that she ought to
adopt the latter course; for she would thus be acting
according to the suggestions of prudence. I am now,
264
ECCLESIASTICAL HISTORY.
[BOOK IV.
O emperor, doing the same thing. I am running to
extinguish the flames which you have kindled in my
Father's house." While he made these statements, the
emperor remained silent. But one of the members of
the imperial household had the insolence to threaten
the holy man; and vengeance in consequence speedily
overtook him. It was his office to prepare the baths;
and directly after he had addressed these menaces to
Aphraates, he went to get one ready for the emperor.
As soon as he reached the spot, he lost his senses,
threw himself into the hot water, and almost imme-
diately expired. After some time had elapsed, the
emperor, who was sitting waiting for him to announce
that the bath was ready, sent to ascertain the cause of
the delay. Those who were sent on this message found
him dead in the hot bath. When this was announced
to the emperor, they all recognised the power of the
prayers of Aphraates, yet did not renounce their im-
pious sentiments. The emperor hardened his heart
like Pharaoh, and became yet more prejudiced against
piety.
CHAPTER XXVII.
ST. JULIAN AND ANTHONY THE GREAT.
ABOUT the same time the celebrated Julian, of
whom I have already spoken, was compelled to leave
the desert and go to Antioch. The Arians, who had
been long habituated to falsehood, and to the invention
of calumnies, declared that this holy man had joined
their party. Flavian, Diodorus, and Aphraates, who
were illustrious defenders of the truth, sent the faith-
CHAP. XXVII.] CELEBRATED MONKS.
D. 373. 265
ful Acacius, who was afterwards raised to the govern-
ment of the church of Beroa, to this celebrated man,
beseeching him to have pity upon so many millions of
men, and to confute the falsehood of the enemy by
bearing witness to the truth. The miracles which he
performed during his journey, and after his arrival in
the city of Antioch, I have fully related in my history,
entitled "Philotheus," where those who desire informa-
tion respecting them, may easily obtain it. That all
the inhabitants of this populous city crowded to our
assemblies, will not be doubted by those who are
acquainted with human nature; for men are generally
attracted by whatever is strange and marvellous.
Even the enemies of truth acknowledge that he per-
formed a great many wonderful miracles. Anthony
acted in the same way during the reign of Constantine
at Alexandria: he left the solitudes of the desert to
go about every part of the city, warning the inhabi-
tants that the Arians were opposing the truth, and
that the doctrines of the apostles were preached only
by Athanasius. Thus did these holy men know how
to meet the emergencies of every period; they knew
when to remain in retirement, and when to leave the
desert and repair to the cities.
CHAPTER XXVIII.
S
ACCOUNT OF THE OTHER CELEBRATED MONKS OF THIS
PERIOD.
THERE were at this time other monks who obtained
just celebrity. In the desert of Chalcedonia, Avitus,
266
ECCLESIASTICAL HISTORY.
[BOOK IV.
Abraham, and not a few others, led a calm and
spiritual life in a body subject to passion. In the
neighbourhood of Apamea, Agapus, Simeon, Paul, and
others, taught the most sublime philosophy. In the
province of Zeugma, Publius and Paul adopted the
same course of life. The renowned Acepsemas passed
sixty years shut up in a cell in Cyrestes, without
speaking to any one or seeing any human being. The
admirable Zeugmatus, although deprived of the use of
his eyes, carefully tended the flock, and defended it
from the attacks of wolves. On this account the
heretics set fire to his cell; but Trajan, one of the
military commanders, who was a man of great piety,
had another cell built for him, and took him under
his own protection. Marianus, Eusebius, Ammian,
Palladius, Symeon, Abraham, and others, preserved
the image of God in the neighbourhood of Antioch,
it being engraven in their own souls. I have written
the history of their lives. The mountain which is
situated in the neighbourhood of the great city was
no less honoured, for here dwelt Peter, a native of
Galatia, and an Egyptian who bore the same name,
and also Romanus, Severus, Zeno, Moses, Malchus,
and many others, who, though unknown to the
multitude, were known to God.
CHAPTER XXIX.
DIDYMUS OF ALEXANDRIA, AND EPHRAIM OF SYRIA.
Ar this period the admirable Ephraim dwelt at
Edessa, and the illustrious Didymus at Alexandria;
CHAP. XXIX.] DIDYMUS AND EPHRAIM.-A.D. 373. 267
they both wrote against the dogmas of the opponents
of truth. Ephraim used the Syriac language as a
medium for reflecting the rays of divine grace; and
although unacquainted with the language of the
Greeks, he most ably refuted all their errors, and
exposed all the evil machinations of the heretics.
Harmonius, the son of Bardesanis, having composed
some hymns, in which impiety was disguised beneath
the charms of verse, to the destruction of those who
listened to them; Ephraim composed others, in
which harmony and melody were combined with piety,
and which subserved all the purposes of valuable and
efficacious medicine. These verses are, even to this
day, used at the festivals celebrated in honour of the
victorious martyrs. Although Didymus had lost his
sight in youth, he had applied himself to the study of
poetry, rhetoric, arithmetic, geometry, and astronomy;
he had acquired, by means of the organ of hearing
alone, a thorough acquaintance with the logic of
Aristotle, and with the eloquence of Plato. These
branches of knowledge are not to be regarded as
teaching truth, but as furnishing weapons which may
be used against falsehood in the defence of truth.
He also committed the Sacred Scriptures to memory,
and acquired the knowledge, not only of words, but
also of their signification. These were some of the
monks who rendered themselves conspicuous by their
virtues during this period.
268
ECCLESIASTICAL HISTORY. [BOOK IV.
CHAPTER XXX.
CELEBRATED BISHOPS OF PONTUS AND OF ASIA, WHO
FLOURISHED DURING THIS PERIOD.
AMONG the bishops of this period may be men-
tioned the two Gregories, of whom one was bishop
of Nazianzenus, and the other of Nyssa. The one
was the brother of the great Basil, and the other his
friend and fellow-labourer. They distinguished them-
selves in Cappadocia by their zeal in defending religion.
Peter, the brother of Basil and of Gregory, rendered
himself likewise conspicuous by his virtuous life,
although he was not deeply versed in general learning.
Optimus in Syria, and Amphilochius in Lycaonia, zea-
lously defended the faith, and repelled the attacks of
the adversaries. In the West, Damasis, bishop of
Rome, and Ambrose, bishop of Milan, successfully
combated the designs of the enemies. Those who
had been banished to the extremities of the empire,
were united with them in spirit, and by their letters
strengthened their faith, and animated them against
their opponents. In the terrific tempest to which the
church was exposed, the Ruler of all things had thus
provided skilful pilots and physicians to devise suit-
able remedies for the evils with which she was then
afflicted. But these were not the only means adopted
by the gracious Lord for the preservation of the
church. He provided likewise in other ways for her
safety.
CHAP. XXXII.] PIETY OF TERENTIUS.—A. D. 376. 269
E
CHAPTER XXXI.
LETTER WRITTEN ON WAR BY VALENS TO VALENTINIAN,
AND THE REPLY OF THE LATTER.
THE Goths having prepared for war, Valens was
obliged to retreat towards the Bosphorus, for he only
knew how to fight against religion. Being aware of
his own weakness, he sent to implore aid from his
brother. But Valentinian wrote back in reply, that
it would be wrong to assist a man who had taken up
arms against God, and that it would be only just to
allow his effrontery to be repressed.
This reply
filled the unhappy man with the deepest sorrow,
yet he did not desist from his course of violence, but
persevered in his opposition to the truth.
CHAPTER XXXII.
PIETY OF TERENTIUS.
TERENTIUS, a general distinguished by his valour
and by his piety, was able, on his return from Ar-
menia, to erect trophies of victory. Valens promised
to give him every thing that he might desire. But
he asked not for gold or silver; for lands, power, or
houses; but he requested that a church might be
given to those who preached the apostolical doctrines.
When the emperor received the petition and read the
contents, he was highly irritated, and desired Te-
rentius to ask something else. Terentius picked up
270
ECCLESIASTICAL HISTORY. [BOOK IV.
the torn fragments of the document, and said, "I
have received, O emperor, the gift which I desired,
and I shall ask no other. The Judge of all sees and
judges my intentions."
CHAPTER XXXIII.
BOLDNESS OF TRAJAN, A MILITARY CHIEF.
WHEN Valens had passed the Bosphorus and had
arrived in Thrace, he at first remained for some time
in Constantinople, making preparations for war. He
sent Trajan, the general, with some troops, against
the barbarians. Trajan was defeated; and, on his
return, the emperor reproached him severely, and
accused him of weakness and of cowardice. But
Trajan replied with great boldness: "It is not I, O
emperor, who have been defeated; for you, by fighting
against God, have thrown the barbarians upon His
protection, and have thus surrendered the victory to
them. For as you have taken up arms against God,
He has ranged himself on the side of your enemies.
With Him is victory, and those triumph who are led
by Him. Do you not know," continued he, "who
those are whom you have driven from the churches,
and who are those to whom you have given them
up?" Arintheus and Victor, the other commanders,
accorded in what had been said, and besought the
emperor to reflect on the truth of their remon-
strances.
CHAP. XXXIV.] PREDICTION OF ISAAC.-A.D. 378. 271
:
CHAPTER XXXIV.
PREDICTION OF ISAAC, A HERMIT OF CONSTANTINOPLE.
Ir is said that Isaac, who dwelt in a solitary tent
near Constantinople, exclaimed, on seeing the em-
peror depart at the head of his army, "Where are
you marching, O emperor? You, who have declared
war against God cannot receive His aid. He has
raised up the barbarians against you, because you
have excited many to blasphemy against Him, and
have driven away from the churches those who cele-
brated His praises. Cease, then, from fighting against
Him, and He will terminate the war. Restore the
pastors to their flocks, and then you will obtain a
bloodless victory. But if you despise my advice, and
rush into battle, you will find how hard it is to kick
against the pricks. You will never return, but will
perish with your troops." The emperor was enraged,
and answered, "I shall return, and your life shall
pay the penalty of your false prediction." Isaac, not
at all terrified by the threat, rejoined in a loud tone
of voice, “Let me be slain if my words
prove false.”
CHAPTER XXXV.
BOLDNESS OF VETRANION, BISHOP OF SCYTHIA.
VETRANION, who was noted for possessing every
virtue, was bishop of all the cities of Scythia. Being
filled with divine zeal, he rebuked Valens for having
272
ECCLESIASTICAL HISTORY.
[BOOK IV.
corrupted the doctrines of the faith, and for having
unjustly persecuted the saints; and repeated to him
in a loud voice the following words of the most holy
David, “I shall speak of thy testimonies before kings,
and shall not be ashamed" (Ps. cxix. 46).
CHAPTER XXXVI.
VALENS AGAINST THE GOTHS.-THE
PENALTY OF HIS IMPIETY.
EXPEDITION OF VALENS
VALENS, despising the wise advice which he had
received, sent his army against the enemy, while he
himself remained in a village waiting the issue of the
battle. His troops, not being able to resist the onset
of the barbarians, were put to flight, and were closely
pursued. When they reached the village in which
Valens was concealed, the barbarians set fire to it,
and the enemy of religion perished in the flames.
Thus, even in this life, did Valens receive the punish-
ment of his iniquities.
CHAPTER XXXVII.
THE GOTHS SEDUCED INTO THE ARIAN HERESY.
I THINK that I ought to narrate, for the information
of those who may be unacquainted with the facts,
how the Goths were led to receive the Arian errors.
When they passed the Danube, and entered into
alliance with Valens, the wicked Eudoxius, who was
present, suggested to the emperor that the Goths
CHAP. XXXVII.] ERROR OF ARIANISM.-A. D. 376. 273
66
ought to be constrained to hold communion with
them. This nation had received from the first the
light of the knowledge of God, and had been nou-
rished in the apostolical doctrines. Peace," said
Eudoxius, "would be cemented between us by their
becoming one with us in sentiment."
Valens, ap-
proving of this advice, proposed to the chief persons
among them to assent to the doctrines which he
held; but they replied that they could not abandon
the doctrines of their fathers. Urfila was then their
bishop, and possessed so much influence among them,
that they received his words as laws. Eudoxius,
having gained him over by soft words and by nu-
merous gifts, persuaded him to lead the Goths to em-
brace conformity in religion with the emperor.
He
accomplished his purpose by assuring him that there
existed no difference between them in point of doc-
trine, and that the disputes in the church had origi-
nated from the ambition of a few individuals. Hence
it is that unto this day the Goths say that the Father
is greater than the Son; but they do not say that the
Son is a creature, although they admit those who
hold this opinion to communion. Hence they have
not utterly abandoned the doctrines of their fathers.
When Urfila persuaded them to hold communion with
Eudoxius and Valens, he assured them that there
existed no difference between them in point of doc-
trine, but that vain altercations had produced dis-
sonance of opinion.
END OF THE FOURTH BOOK.
18
274
[BOOK V.
ECCLESIASTICAL HISTORY.
BOOK V.-CHAPTER I.
PIETY OF THE EMPEROR GRATIAN.
THE conduct and the fate of Julian clearly exhibit
how long the Lord God bears with those who rise up
against him; and how he takes vengeance on those
who abuse his long-suffering. Mercy and justice are,
as it were, the two scales of the balance in which he
weighs the actions of men. When the crimes of any
one are so great as to preponderate over mercy, the
equilibrium of the balance is restored by the exercise
of the vengeance which is demanded by justice.
Gratian, the son of Valentinian, and the nephew of
Valens, obtained possession of the whole empire. He
had been raised to the empire of Europe after his
father's death, and had previously been associated
with him in the government. After the death of
Valens, he added Asia and the rest of Lybia to his
dominions.
CHAPTER II.
RETURN OF THE BISHOPS.
GRATIAN immediately manifested the piety with
which he was imbued, and consecrated the first-fruits
of his empire to God. He enacted a law enjoining
that the pastors who had been banished should be
restore
restored to their flocks, and that the churches should
:
CHAP. III.] CONTENTION OF PAULINUS.-A. D. 378. 275
be given up to those who held communion with Da-
masis, who was the bishop of Rome, and highly cele-
brated on account of the sanctity of his life; for he
was ready to say and to do everything in defence of
the apostolical doctrines. He had succeeded Liberius
in the government of the church. Gratian sent Sapor,
a renowned military chief, to carry this law into exe-
cution, to drive away from the churches, as wild
beasts, those who preached the blasphemies of Arius,
and to restore the church to the faithful pastors, and
to the holy flocks. This law was executed in all the
provinces without any opposition. In Antioch, how-
ever, which is the metropolis of the East, many dis-
putes arose in consequence.
CHAPTER III.
CONTENTION OF PAULINUS.-NEW DOCTRINES INTRODUCED
BY APOLLINARIS.-WISDOM AND PIETY OF MELITIUS.
THOSE who adhered to the apostolical doctrines
were, as we have already stated, divided into two
parties. One party had seceded from detestation of
the perfidy of the Arians immediately after the in-
sidious machinations which they had formed against
the great Eusebius, and had assembled apart under
the pastoral care of Paulinus. It was not till after
the ordination of Euzoius that the other party, who
were then ruled by Melitius, separated from the
impious Arians. Besides these
Besides these separatists, Apolli-
naris of Laodicea had made himself the head of
another party. He at first appeared to adhere to
276
ECCLESIASTICAL HISTORY.
[BOOK V.
piety, and to defend the apostolical doctrines; but it
soon became evident that he was hostile to these
principles. He advanced very corrupt hypotheses
respecting the Divine nature, which he represented as
comprising degrees of perfection; and he had the
boldness to declare that the mysterious dispensation
of redemption is imperfect; and that the reasoning
soul, whose office it is to guide the body, has no part
in salvation. He said that the Word, who is God, did
not at his incarnation assume this principle of our
nature, and that it was neither honoured nor re-
deemed by Him. Thus the body, which is earthy, is
supposed to be revered by invisible powers, while the
soul which was made in the image of God is con-
sidered inferior to it, being regarded as immersed in
sin and dishonour. The deplorable blindness of his
understanding led him to circulate many other errors.
Sometimes he agreed in the doctrine that Christ
assumed flesh of the holy virgin; at others, he said
that His human body descended with the Word from
heaven; and, at other times, he said that the Word
took flesh without assuming our nature. He mixed
up with the Divine promises, fables and idle fictions,
which are not worth recounting here. By these
false doctrines he not only seduced his own party,
but also deluded some who belonged to ours. When,
at a subsequent period, those whom he had deceived
were led to contrast the weakness of their sect with
the majesty and numerical superiority of the church,
they all, with few exceptions, returned to the
church, and entered into communion with her; yet
they retained their impious sentiments. This is the
CHAP. III.]
277
NEW DOCTRINES.-A. D. 378.
1
root whence has sprung an evil doctrine now pre-
valent in the church. Those who hold this doctrine
affirm that the human and Divine natures of Christ
form but one nature; they attribute the capacity of
suffering to the Divine nature of the only begotten
Son, and teach many other errors which have excited
great controversy among the laity and the clergy.
But all the above incidents did not occur till after the
period at present under consideration.
When Sapor, the commander, arrived in Antioch,
and proclaimed the mandate of the emperor, Paulinus
promised to communicate on the subject with Da-
masis. Apollinaris also made the same promise; but
this he did in order to conceal the heterodoxy of his
opinions. St. Melitius remained a quiet spectator of
their contention. The wise Flavius, who ranked at
that period among the presbyters, addressed Paulinus
in the following manner, in the presence of Sapor:
"If you are in communion, O friend, with Damasis,
prove to us clearly that your doctrines are in accord-
ance with his. He declared that in the Trinity there
is one substance and three persons; you, on the con-
trary, deny that there are three persons in the Trinity.
If you agree with him in doctrine, you shall receive
authority over the churches." Having thus con-
victed and silenced Paulinus, he next addressed
Apollinaris. "I am amazed, O friend," said he,
"at the shameless manner in which you have opposed
truth. You clearly understand that Damasis asserts
that God the Word assumed the nature of complete
humanity. You, however, maintain a contrary doc-
trine. You say that the soul is excluded from sal-
278
ECCLESIASTICAL HISTORY. [BOOK V.
vation. If this be a false accusation, prove it to be
so by denouncing the innovations which are attributed
to you; embrace the doctrine of Damasis, and receive
possession of the churches." With these words the
wise Flavius closed his discourse. Then Melitius, the
mildest of men, addressed Paulinus in a kind and
affectionate manner: "As God," said he, "committed
to me the care of this flock, and as you have received
the charge of another, and as our respective sheep
hold the same doctrines of religion, let us, O friend,
unite our flocks; let us throw aside all contests for
superiority, and tend with equal assiduity the sheep
entrusted to us. If the episcopal chair of this city be
to us a matter of contention, let us place the holy
gospel upon it, and let us seat ourselves on each side
of it. If I die first, you, O friend, will become the
only ruler of the flock: but if your death occur before
mine, I will, as far as I am able, tend the flock alone."
Paulinus, however, refused to comply with the offer
so kindly and affectionately made by Melitius. The
general, after reflecting on what had been stated,
gave up the churches to the holy Melitius. Paulinus
continued to rule those who had from the beginning
separated themselves from the rest of the flock.
CHAPTER IV.
EUSEBIUS, BISHOP OF SAMOSATA.
APOLLINARIS, on finding himself excluded from the
government of the churches, publicly preached the
new doctrines which he had devised, and openly
CHAP. IV.] BISHOP OF SAMOSATA.-A.D. 378.
279
He
appeared as the originator of a new heresy.
chiefly fixed his residence at Laodicea. He had
previously ordained as bishop in Antioch, a man
named Vitalis, who possessed many virtues, and who
had been educated in the doctrines of the apostles,
but who had afterwards imbibed heretical opinions.
Diodorus, of whom mention has been already made
as having saved the vessel of the church in the midst
of a furious tempest, was raised by the holy Melitius
to the bishopric of Tarsus, and entrusted with the
superintendance of the whole province of Cilicia.
Melitius committed the bishopric of Apamea to
John, the descendant of an illustrious family, who
was rendered more conspicuous by his own merits
than by those of his ancestors, and who was celebrated
for the purity of his doctrine and of his life. He had
ruled in the assemblies of the faithful during the
times of persecution. His fellow labourer, Stephen,
who also deserved the highest praise, was sent to
other scenes of conflict; for when Melitius was in-
formed that in the city of Germanicia many persons
had been corrupted by the pernicious dogmas of
Eudoxius, he sent him as a skilful physician to
heal the disease. Stephen was well versed in all the
learning of the Greeks, and had also been nourished
in the divine doctrines. The hopes which had been
formed of him did not prove fallacious; for by his
spiritual teaching he changed wolves into sheep.
The great Eusebius, on his return from exile, ap-
pointed Acacius, who enjoyed a high degree of fame,
to rule the church of Beroa; and Theodotus, whose
religious course of life is celebrated even to this day,
280
ECCLESIASTICAL HISTORY.
[BOOK V.
He also
he raised to the bishopric of Jerapole.
ordained Eusebius bishop of Chalcidia, and like-
wise our own lord, Isidore. They were both admi-
rable men, filled with zeal for God. It is also said
that he ordained Eulogius to the bishopric of Edessa.
Eulogius had zealously defended the doctrines of the
apostles; and had been banished with Protogenes to
the city of Antinous. The admirable bishop Barses
had died before this period. Melitius placed Pro-
togenes, who had shared all the conflicts of Eulogius,
in the bishopric of Carras, and sent him as a skilful
physician to the city to heal the spiritual diseases of
its inhabitants. Lastly, St. Eusebius ordained Maris
to the bishopric of Dolica, a small town infected at
that period by the Arian heresy. Maris being an
exemplary man, and endowed with many virtues,
the great Eusebius desired to install him himself in
the episcopal chair, and accordingly went to Dolica.
As he was entering the city, a woman who had
imbibed the Arian errors threw down a tile from the
top of a house upon his head: he survived the blow
but a short time, and was translated to a better life.
When he drew near his end, he made those around
him promise upon oath never to seek for the woman
who had committed the deed. He thus strove to
imitate his Lord, who prayed for those who crucified
him, saying, "Father forgive them, for they know not
what they do" (Luke xxiii. 34). And in the same
way Stephen, a fellow-labourer in the ministry, cried
out when volleys of stones were cast at him, "Lord,
lay not this sin to their charge." Such, after all his
numerous conflicts, was the end of the great Eusebius.
CHAP. V. VICTORY OF THEODOSIUS.-A. D. 378-79. 281
After having escaped from the hands of the barbarians
of Thrace, he suffered by those of impious heretics.
But those hands obtained for him the crown of martyr-
dom. All that I have now related took place after
the return of the bishops from exile.
Gratian heard that the barbarians who had burnt
Valens had gone into Thrace; and in consequence he
left Italy and repaired to Pannonia.
CHAPTER V.
VICTORY OF THE GENERAL THEODOSIUS.
AT this time Theodosius was universally held in
the highest honour on account of his valour and of
his illustrious birth. To evade the envy of those who
were his equals in rank, he resided in Spain, the place
of his birth and of his education.
The emperor,
perceiving that the barbarians were highly inflated
with their late victory, thought that the most effectual
method of arresting the evils of war would be to
place Theodosius at the head of the army. Having
therefore sent for him from Spain, and promoted him
to the rank of general, he sent him with the troops
against the enemy. Being encouraged and animated
by faith, he marched onwards with corresponding
alacrity. As soon as he arrived in Thrace he ranged
his troops in order of battle. He fell upon the
barbarians with an impetuosity which they could
not withstand; he broke their ranks, compelled them
to take flight, and hotly pursued them.
barbarians were slain, not only by the
Many of the
Romans, but
282
ECCLESIASTICAL HISTORY.
[BOOK V.
also by their own countrymen. The greater number
of them fell, while a few succeeded in effecting an
escape by crossing the Danube. After obtaining this
complete victory, the illustrious general hastened to
convey the intelligence of his own achievements, and
of the laurels he had gained, to the emperor: but the
whole relation seemed so incredible, that the emperor
would scarcely give credit to it, while certain persons,
stimulated by envy, were led to declare that he had
taken to flight, and that the army had been destroyed.
To confute his adversaries, he requested that messen-
gers might be dispatched to the field of battle, where
the dead bodies of the barbarians were lying.
will be easy," said he, "to compute the number of
the slain by the spoils left on the field." The emperor
assented to this request, and sent persons to inspect
the spot, and to ascertain the truth of the report.
66 It
CHAPTER VI.
DREAMS OF THEODOSIUS.
In the meantime the admirable general saw a vision
which was evidently revealed to him by the God of
all. He thought that Melitius, the bishop of the
church of Antioch, invested him with the imperial
robes, and placed the crown upon his head. He saw
this vision during the night; and in the morning he
mentioned it to one of his friends, who told him that
the dream was certainly neither enigmatical nor
ambiguous. After the lapse of a few days the mes-
sengers who had been sent to inspect the field of
CHAP. VII.]
283
ARIAN BISHOPS.—A.D. 379.
battle returned, and reported that thousands of the
barbarians had fallen. The emperor believed their
assertion, rejoiced that he had appointed so excellent
a general, associated him with himself in the govern-
ment of the empire, gave to him all the Eastern
provinces which had been held by Valens, and then
returned to Italy. As soon as Theodosius obtained
the imperial government, his first endeavour was to
restore concord among the churches. He assembled
all the bishops of his part of the empire to Constan-
tinople. The Arian heresy was received in this city
alone, all the other regions of the Western empire
having been happily preserved from it. Constantine,
the eldest son of Constantine, and Constans the
youngest son, had preserved inviolate the faith of
their father, and Valentinian, the emperor of the
West, had carefully fostered religion.
CHAPTER VII.
CELEBRATED BISHOPS OF THE ARIAN FACTION.
THE errors of Arianism had been propagated
throughout the greater part of the Eastern empire.
Arius was a presbyter of Alexandria, in Egypt, and
had there disseminated his blasphemous opinions.
The evil seed was watered by Patrophilus and Aëtius
of Palestine, by Paulinus and Gregory of Phenœcia,
by Theodotus of Laodicea, by George his successor,
and, at a subsequent period, by Athanasius and
Narcissus of Cilicia. Eusebius and Theognis of
Bithynia, Menophantes the Ephesian, Theodore of
284
ECCLESIASTICAL HISTORY.
[BOOK V.
Perinthius, Maris of Chalcedonia, and others from
Thrace, distinguished only by their evil qualities,
carefully cultivated the tares, and contributed greatly
to their growth. The labours of these wicked hus-
bandmen were forwarded by the weakness of Con-
stantius and by the impiety of Valens. It was on
this account that Theodosius commanded only the
bishops belonging to his own empire to assemble at
Constantinople. When they had assembled to the
number of one hundred and fifty, he desired them
not to point out the great Melitius to him, for he
wished to recognise his person by the sole remem-
brance of what he had seen in his dream. When
the whole assembly of bishops had been ushered
into the palace, the emperor, without noticing the
others, ran up directly to the great Melitius, and
embraced him, kissed his eyes, lips, breast, head,
and the right hand which had crowned him, and
exhibited all those demonstrations of affection which
would be shown by a dutiful son on beholding a
beloved father after a long separation. He recounted
to him the vision which he had seen. After having
spoken with great benevolence to all the other bishops,
he besought them, as though they had been his fathers,
to deliberate on the subject for which they had met.
CHAPTER VIII.
COUNCIL OF CONSTANTINOPLE.
THE bishop who had formerly ruled the church of
Nazianzus was at this period residing at Constan-
CHAP. VIII.]
DEATH OF MELITIUS.—A.D. 380. 285
tinople, zealously opposing the Arian blasphemies. He
fed the people of God with doctrines of the gospel.
He sought out those who had wandered from the
flock, and reclaimed them from the pernicious pas-
turages; and thus the sheep under his care rapidly
increased in numbers. On perceiving his assiduity,
the holy Melitius, who was well acquainted with the
spirit of those canons which, for the purpose of
frustrating ambitious schemes, prohibited the trans-
lation of bishops, confirmed the most divine Gregory
in the bishopric of Constantinople. A short time
afterwards Melitius entered upon that life which is
exempt from sorrow; and funeral orations were
delivered in his praise by all who possessed the
gift of oratory. Timothy, bishop of Alexandria,
who had succeeded Peter the successor of Athanasius,
ordained Maximus in the office of the admirable
Gregory. This Maximus was a cynic, and had long
hair, similar to that worn by all philosophers of his
sect, but it was cut off by order of Timothy. He
held the pernicious doctrines of Apollinaris. The
bishops who were then assembled at the council did
not approve of this extraordinary proceeding. They
were all exemplary men, and full of divine zeal and
wisdom. Helladius, the successor of the great Basil,
Gregory and Peter the brothers of the same Basil,
Amphilochius, bishop of Lycaonia, Optimus, bishop
of Pisidia, and Diodorus, bishop of Cilicia, were
among them.
There were also present Pelagius,
bishop of Laodicea, Eulogius, bishop of Edessa,
Acacius, bishop of Beroa, Isidore, our own bishop,
Cyril, bishop of Jerusalem, Gelasius, bishop of Cæsarea,
286
BOOK V.
ECCLESIASTICAL HISTORY.
in Palestine, a man distinguished by the purity of his
doctrine, and the sanctity of his life, and many others
of extraordinary virtue. All these bishops had with-
drawn from communion with the Egyptians, and
held their sacred assemblies in concert with the great
Gregory. This bishop exhorted them to unity, and
told them that as they had assembled for the purpose
of restoring peace to the church, they ought to seek
concord among each other above all individual con-
siderations. "By this means," said he, "I shall be
delivered from many anxieties; I shall enjoy the
repose which I desire, and you, after a long and
distressing war, will secure the blessings of peace.
For it would be most absurd if, now that we have
just escaped from the weapons of our enemies, we
were to fall upon each other, and destroy our own
strength, thus causing those who hate us to rejoice.
Seek then for a man of virtue and of wisdom, capable
of directing the multitude, and of bearing the weight
of so great a responsibility, and place him in the
archiepiscopal office." These excellent pastors ac-
quiesced in these suggestions, and elected Nectarius,
a man of noble birth and extraordinary virtue, bishop
of the metropolis of the empire. They condemned
Maximus to be deprived of the archiepiscopal dignity,
because he had embraced the errors of Apollinaris.
After having framed some canons for the regulation
of ecclesiastical discipline, and after having confirmed
the Nicean confession of faith, they separated and
returned to their respective places of residence. The
following summer many of them were again obliged
by some ecclesiastical affairs to assemble in the metro-
CHAP. IX.]
287
SYNODICAL LETTER.-A.D. 381.
polis. They there received a letter from the bishops
of the West, inviting them to attend a general council
about to be held in Rome. But these bishops refused
to undertake a journey from which no advantage
could accrue to them. They however wrote to them,
described the storm which had been excited against
the church, and gently reminded them of their
neglect. They also wrote a brief summary of the
doctrines of the apostles. To show the virtue and
wisdom of the writers, I shall insert the letter.
CHAPTER IX.
SYNODICAL LETTER INDITED BY THE COUNCIL OF
CONSTANTINOPLE.
"To our most honoured lords, and most religious
brethren and fellow-ministers, Damasis, Ambrose,
Brittonius, Valerian, Ascholius, Anemius, Basil, and
to the other holy bishops assembled in the great city
of Rome, the orthodox bishops, who are convened
in the great city of Constantinople, send greeting
in the Lord.
"It would be useless to describe to you, as if
you were ignorant of the facts, the innumerable
evils which we have suffered from the fury and
the power of the Arians. For we cannot believe
that our sufferings have been regarded with so much
indifference by you, that you can now require to
be informed of that in which you ought long ago
to have sympathised. The tempests with which
we have been visited cannot be unknown to you.
288
ECCLESIASTICAL HISTORY.
[BOOK V.
The shortness of the time which has elapsed since
the persecution, renders it impossible that these
things could have passed away from the memory
either of the sufferers, or of those whose love con-
strains them to make the sorrows of others their
own. It was but, as it were, yesterday, that many
who had been exposed to numberless afflictions were
permitted to return from banishment. The dead
bodies of many who died in exile have been brought
home. Some, after their return from banishment,
have been exposed to greater sufferings in their own
houses, from the fury of the heretics, than they ever
experienced in foreign and distant lands. Some of
them, like the blessed Stephen, were stoned to death.
Various species of tortures were inflicted on others,
so that they bear in their bodies the marks of the
Lord Jesus. Who can estimate the amount of the
taxes which were laid upon the cities? Who can
compute the number of individuals who were pro-
scribed, or reckon up the long list of plots, of insults,
and of imprisonments? In fact our sufferings were
so multiplied as to exceed arithmetical computation;
and this must have arisen either from the justice of
God in visiting our sins with chastisement; or from
his mercy, in being willing to exercise our patience
by the severity of afflictions. We therefore return
thanks to God for having, by so many visitations,
bestowed instruction on us his servants, and for
having, according to the fulness of his mercy, worked
out deliverance for us. Much leisure, a long period
of time, and great labour, are requisite to enable us
to remove the disorders into which the church has so
study
CHAP. IX.]
289
SYNODICAL LETTER.-A.D. 381.
long been plunged, and to restore it to its original
state of healthful piety. For although we are now
freed from the violence of persecutions, and have
recovered the churches which were so long in the
possession of the heretics, we are still molested by
wolves who, ever since they have been expelled from
the fold, have continually seized the sheep in the
forests, have excited the people to sedition, and have
watched for opportunities of injuring the church.
Hence it is necessary, as I have already stated, to
bestow much time upon these important matters.
You have manifested to us your brotherly love, as
is signified in the letters of your most pious emperor,
by inviting us to attend as your members at the
council which you intend, according to the will of
God, to hold in Rome, in order that as we alone
had to struggle with affliction, you may not reign
alone now that the emperors are of one accord in
religion; but that, to use the expression of the
apostle, we may reign with you. It was our prayer
to have been enabled to comply with your desire,
and we were ready to ask, Who will give us the
wings of a dove, that we may fly to you and repose
by your side? But we could not join you without
leaving our churches, which now would be inexpe-
dient, because the work of restoration is commencing,
and nothing can be done without us. We were
assembled at Constantinople when we received your
letters. The preceding year we had been convened
at the council of Aquila by the most pious emperor
Theodosius. Those only who had been convened
from the various provinces to the council of Con-
19
290
ECCLESIASTICAL HISTORY.
[BOOK V.
stantinople have been apprised of the proposition; and
we were all of opinion that it was not expedient to
undertake longer voyages. Besides the time is too
short to admit of our making preparations for so long
a journey, or of our communicating with the bishops
of the various provinces on the subject, and obtaining
their sanction. And besides, as many amongst us
are prevented by other insuperable obstacles from
undertaking the voyage, we adopt the only means
in our power of effecting the two objects of carrying
forward the restoration of the church, and at the
same time of manifesting to you our love towards
you. We have commissioned our most revered and
honoured brethren and fellow-labourers, the bishops
Cyriacus, Eusebius, and Priscian, to go to you, and
to certify that we desire nothing but peace, that wè
seek nothing but unity, and that all our zeal is
concentrated in the maintenance of sound faith.
Whether we have suffered persecutions, distresses,
menaces of emperors, tyranny of rulers, or the
cruelty of heretics, we have suffered them in defence.
of the faith of the gospel which was signed at Nice,
in Bithynia, by three hundred and eighteen fathers.
You, and I, and all who do not wish to overturn the
word of truth, must agree in this confession of faith;
for in it are set forth the ancient doctrines which
are conformable to baptism, which teach us to believe
in the name of the Father, and of the Son, and of
the Holy Ghost; and which declare that the Father,
the Son, and the Holy Ghost, have the same divinity,
the same substance, and the same power; and that the
three perfect hypostases, or three perfect persons, are
CHAP. IX.]
291
SYNODICAL LETTER.-A. D. 381.
co-equal and co-eternal. Therefore we have rejected
the hypothesis of Sabellius which confounds the three
persons by denying their characteristics; neither do
we receive the blasphemy of the Eunomians, of the
Arians, or of the spiritualists, who divide the sub-
stance, the nature, and the divinity of the God-head,
and who, denying the uncreated consubstantial and
co-eternal Trinity, speak of a Trinity which they
represent as having been created, or as consisting
of diverse natures. We have preserved in all its
purity the doctrine concerning the incarnation of the
Lord, not admitting that he assumed an imperfect
body, destitute either of a soul or of mind; but con-
fessing that the Word of God was perfect before all
ages, and that in the last times He, for our salvation,
became perfect man. This is a brief summary of the
faith which we constantly preach; you will be led to
look upon this confession with still higher satisfaction
if
you will
peruse the document written by the Synod
of Antioch, and also that drawn up last year at the
general council of Constantinople; for in these docu-
ments the doctrines of faith are more fully explained,
and they contain likewise the condemnation, to which
our own signatures are affixed, of the heresies which
have lately arisen. With respect to the government
of individual churches, there is, as you know, an
ancient decree established by the holy fathers when
assembled in Nice, which enjoins that the ceremony
of ordination should be performed by the bishops of
the particular province in which it takes place, or,
if agreeable to them, by the bishops of the neighbour-
ing provinces who may be with them. You must
292
ECCLESIASTICAL HISTORY.
[BOOK V.
know that we have closely adhered to this canon, and
that the bishops of our most important cities have
been ordained in accordance with it. The church of
Constantinople, for instance, which may be said to
be only recently founded, we having but just rescued
it, through the mercy of God, from the blasphemy of
the heretics as from the jaws of a lion, has received
the most revered and beloved Narcissus for its bishop:
he was ordained by the unanimous consent of the
general council in the presence of our most pious
emperor Theodosius, amid the joyful acclamations
of the clergy and of all the city. In the same way
also did the bishops of Syria and of the East ordain,
by unanimous consent and with the approval of the
church, the most honoured and beloved Flavian to
the government of the church of Antioch, the city in
which the name of Christian was first introduced.
His ordination has since been ratified by a council.
We must apprise you that the revered and pious
Cyril is bishop of the church of Jerusalem, which is
the mother of all the churches, that he was ordained
according to law by the bishops of the province, and
that he has in various places withstood the Arians.
We beseech you to rejoice with us that these bishops
have been ordained in a manner so strictly in accord-
ance with the canon, and we entreat you to be united
to them by spiritual love and by the fear of the Lord,
which represses human passions, and which causes us
to attach more importance to the edification of the
church than to the love or sympathy of any creature.
When we have come to one mind respecting the
doctrines of faith, and when Christian love is esta-
CHAP. IX.]
293
SYNODICAL LETTER.-A.D. 381.
blished between us, we shall cease from saying what
the apostle condemns, 'I am of Paul, I am of Apollos,
I am of Cephas.' We shall all be of Christ, who
will not be divided in us; but, by God's help, we
shall preserve the oneness of the body of the church,
and shall stand with confidence before the tribunal of
the Lord."
Thus did the bishops write against the errors of
Arius, Aëtius, Eunomius, Sabellius, Photinus, Mar-
cellus, Paul of Samosata, and Macedonius. They
also openly condemned the new doctrines of Apolli-
naris, saying: "We have preserved unchanged the
doctrine of our Lord's incarnation, and we cannot
admit that he assumed our incomplete body destitute
of either soul or mind." Damasis, who merited the
highest celebrity, had no sooner heard of the rise of
this heresy, than he deposed Apollinaris and his
disciple Timothy, and ejected them from the church.
This he signified to the bishops of the East by a
letter which I shall now insert.
CHAPTER X.
LETTER OF DAMASIS, BISHOP OF ROME, AGAINST
APOLLINARIS AND TIMOTHY.
"WHEN you are led by love, my much honoured
sons, to pay due reverence to the apostolical chair,
it is much to your own advantage. For though we
are placed at the helm of that great and holy church
in which the holy apostle sat down to teach, yet we
confess ourselves to be altogether unworthy of the
294
[BOOK V.
ECCLESIASTICAL HISTORY.
honour. And we strive earnestly, by every means in
our power, to attain the glory and blessedness of
which he is now possessed. Know then, that we
have condemned Timothy, the disciple of the heretic
Apollinaris, and his impious doctrines, and that we
hope none of his sect will arise in future. If this old
serpent, who has already been struck once or twice,
and driven from the church, should revive to receive
his own punishment, and should seek by his deadly
venom to inflict mortal injury on some of the faithful,
do you carefully shun his path, and adhere firmly and
stedfastly to the faith of the apostles which was signed
and published by the fathers at Nice; and permit not
either the clergy or the people under your jurisdiction
to give ear to vain words or forbidden questions. For
we have already laid down the following rule, namely,
that whoever professes to be a Christian ought to
preserve the doctrines of the apostles; for Paul says,
'if any one preach another doctrine than that ye
have received, let him be anathema.' Christ, our
Lord, the Son of God, has by his sufferings obtained
redemption for all mankind, and, by having borne
the whole weight of human guilt, has delivered all
men from sin. Whoever asserts that his human or
Divine nature is imperfect, is full of the spirit of the
devil, and shows himself to be the son of perdition.
Why then should you ask me to depose Timothy?
He has been already deposed with his teacher
Apollinaris, by the sentence of the apostolic chair,
in the presence of Peter, bishop of Alexandria; and in
the day of judgment he will suffer the vengeance and
the torments which are his due. If he seduce any
light-minded persons to embrace his opinions, and
CHAP. XI.] LETTER BY DAMASIS.-A.D. 381. 295
place his confidence in them, renouncing the con-
fession of true hope in Christ, he will perish with all
those who desire to subvert the canons of the church.
May your God preserve you in health, my much
honoured sons."
Other letters were written by the bishops assembled
in Rome, against various heresies; and it is requisite
to insert the following in this part of my history.
CHAPTER XI.
SECOND SYNODICAL LETTER WRITTEN BY DAMASIS
AGAINST VARIOUS HERESIES.
CONFESSION of the Catholic faith, sent by the pope
Damasis to the bishop Paulinus, when he was at
Thessalonica in Macedonia.
"As since the council of Nice many errors have
arisen, and some have even blasphemously presumed
to say that the Holy Ghost was made by the Son, we
pronounce anathema against all those who do not
preach with cordiality that the Holy Ghost is of the
same substance, and possesses the same power, as the
Father and the Son. We also anathematize those
who follow the error of Sabellius, and say that the
Father is the same as the Son. We also anathematize
Arius and Eunomius, who, with equal impiety al-
though in different words, affirm that the Son and the
Holy Ghost are created beings. We also anathematize
the Macedonians, who, springing up from the root of
Arius, have changed in name though not in impiety.
296
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ECCLESIASTICAL HISTORY.
We anathematize Photinus, who, reviving the heresy
of Ebion, declares that our Lord Jesus Christ is the
son of Mary only. We anathematize those who say
that there are two sons, one existing before all ages,
and the other since the incarnation. We anathe-
matize those who say that the Word of God, by
assuming a human body, supplied the place of a
rational soul in that body. The Word of God did
not supply the place of a rational and intelligent
soul in the body which he assumed.
He took upon
himself a rational and intelligent soul, but without
sin, for
for the salvation of mankind. We anathe-
matize those who say that the Word of God is in
any way separated from the Father, that He is not
of the same substance as the Father, or that He will
have an end. Those who have wandered from church
to church until they returned to the cities in which
they were originally ordained, we hold to be estranged
from communion with us. If, while any bishop is
travelling from place to place, some one else happen
to be ordained in his office, then he who left the city
must remain deprived of the sacerdotal dignity until
his successor is called to rest in the Lord. If any one
say that the Father, the Son, and the Holy Ghost,
have not always existed, let him be anathema. If
any one do not confess that the Son was begotten of
the Father, that is to say, of his Divine nature, let
him be anathema. If any one do not say that the
Son is the true God, even as the Father is the true
God, and that He can do all things, that He sees all
things, and that He is equal to the Father, let him be
anathema. If any one pretend that when the Son of
CHAP. XI.]
LETTER BY DAMASIS.-A.D. 381. 297
God took upon him our flesh He was not in heaven
with the Father, at the very time that He was on the
earth, let him be anathema. If any one affirm that
in the death of the cross the sufferings were endured
by the divine nature of the Son of God, and not by
the body and rational soul which He assumed when
he took upon himself the form of a servant, even as
is declared in the holy Scriptures, let him be ana-
thema. If any one do not confess that the Word of
God suffered in the flesh, that He was crucified in the
flesh, that He suffered death in the flesh, and that He
was the first-born of the dead, even as He is also
life, and, like God, the Giver of life, let him be ana-
thema. If any one should not confess that He has
now sat down at the right hand of the Father in the
human body which he took upon himself, and that
He will come in the same body to judge the living
and the dead, let him be anathema. If any one deny
that the Holy Ghost is really and truly of the Father,
even as is the Son, that He is of the divine substance,
and that He is very God, let him be anathema. If
any one do not confess that the Holy Ghost is al-
mighty, omniscient, and omnipresent, even as are the
Father and the Son, let him be anathema. If any
one say that the Holy Ghost was created or made by
the Son, let him be anathema. If any one deny that
the Father made all things, visible and invisible, by
the Son, who became incarnate, and by the Holy
Ghost, let him be anathema. If any one do not
confess that the Father, the Son, and the Holy Ghost,
are one in divinity, power, majesty, glory, and do-
minion, having one kingdom, one will, and one truth,
en
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ECCLESIASTICAL HISTORY.
[BOOK V.
let him be anathema. If any one do not confess that
the Father, Son, and Holy Ghost, are truly three
Persons, co-equal and co-eternal, possessing all things,
both visible and invisible, that they are all-powerful,
that they judge all things, and give life to all things,
and that they have made and that they preserve all
things, let him be anathema. If any say that the
Holy Ghost ought not to be worshipped by all crea-
tures, like the Father and the Son, let him be ana-
thema. If any one think correctly respecting the
Father and the Son, without entertaining orthodox
opinions with regard to the Holy Ghost, he is a
heretic; because all heretics who have formed mis-
taken notions concerning the Son of God and the
Holy Ghost, are as guilty of unbelief as the Jews and
the Pagans. If any one divide the Divinity, by pre-
tending that as the Father is God, the Son God, and
the Holy Ghost God, that these three are three gods
and not one God by the oneness of divinity and of
power (as we believe and know, for the Father, the
Son, and the Holy Ghost are one God in three Per-
sons), if he put aside the Son and the Holy Ghost,
and recognise the Father alone as the one God, let
him be anathema. The name of gods has been given
by God to angels and to saints. But the Father, the
Son, and the Holy Ghost, are not called gods but God,
because of the oneness of their divinity, and because
they are co-equal; so that we know that we are bap-
tised in the name of the Father, of the Son, and of
the Holy Ghost; and not in the name of angels or of
archangels, as the heretics, the Jews, and the Pagans,
foolishly imagine. The salvation of Christians con-
CHAP. XII.]
DEATH OF GRATIAN.-A. D. 383. 299
sists in believing in the Trinity, that is to say, the
Father, Son, and Holy Ghost; and in being bap-
tised in the name of the one and the same Divinity,
Power, Godhead, and Substance, in which we have
believed."
CHAPTER XII.
DEATH OF GRATIAN.-TYRANNY OF MAXIMUS.
THE above incidents occurred during the reign of
Gratian. After having rendered himself redoubtable
in war, and distinguished himself by the clemency
and justice of his administration, he fell in a con-
spiracy which had been raised against him, leaving no
children to inherit the empire. His brother, a very
young man bearing the name of his father, was his
only heir. Maximus contemned the extreme youth
of Valentinian, and seized the empire of the West.
CHAPTER XIII.
PLOT FORMED BY JUSTINA, THE WIFE OF VALENTINIAN,
AGAINST AMBROSE.
JUSTINA, the wife of the elder Valentinian, and the
mother of the younger, made known to her son, about
this time, the principles of Arianism which she had
embraced long previously. Perceiving the fervour of
her husband's zeal for the faith, she concealed her
sentiments during his life. But, after his death, she
boldly presented these erroneous doctrines to the
300
[BOOK V.
ECCLESIASTICAL HISTORY.
young and flexible mind of her son. He readily lis-
tened to the representations of his mother, and was
seduced by the allurements of maternal affection,
without discerning the deadly nature of the bait. He
repeated the arguments which had been brought
before him to Ambrose, expecting that if he could
convince this bishop, all other persons would by his
means be readily led to receive the same sentiments.
But Ambrose reminded him of the piety of his
father, and besought him to preserve it inviolate as
a rich inheritance which was his by right of birth.
He explained to him the difference between orthodoxy
and heterodoxy; proving that the one was conform-
able to the doctrines preached by the Lord and by
his apostles, while the other was contrary to them,
and opposed to the spiritual law. The prince, who
was very young, and who had besides been deceived
by his mother, not only refused to assent to the
words of Ambrose, but took great offence at them,
and commanded the church to be surrounded by a
band of heavy and of light-armed infantry. But all
that he could do was insufficient to shake the firm-
ness of this great man, who regarded the proceedings
of the prince with as much indifference as he would
have looked upon frightful figures brought upon the
stage to terrify children. This greatly exasperated
the young prince, and he sent to desire Ambrose to
leave the church. "I will not leave it," replied the
bishop, "I will not abandon the sheepfold to wolves,
neither will I give up the church of God to blas-
phemers. If you wish to kill me, you have only to
strike me with a sword or a spear; I am willing to
suffer such a death."
Ang
CHAP. XV.] OPINIONS OF THEODOSIUS.—A. D. 386. 301
CHAPTER XIV.
COMMUNICATION BETWEEN MAXIMUS THE EMPEROR AND
VALENTINIAN THE YOUNGER.
AFTER this contest had continued for some time,
Maximus, hearing of the violent persecution raised
against the great defender of the truth, wrote to
Valentinian, beseeching him to terminate the war
which he was waging against religion, and exhorting
him not to abandon the faith of his father. He also
threatened him with war if he refused to comply with
his entreaties; and immediately confirmed his words
by his actions, for he collected an army and marched
towards Milan, where Valentinian was then residing.
Being apprised of his approach, Valentinian fled to
Illyria, and learnt by experience the baneful tendency
of his mother's counsels.
CHAPTER XV.
OPINIONS EXPRESSED IN WRITING BY THE EMPEROR
THEODOSIUS UPON THESE OCCURRENCES.
WHEN the excellent emperor Theodosius had heard
of the proceedings of Valentinian, and of the letter
of Maximus, he wrote to the young fugitive, and
told him that the confidence of the usurper of the
government, as contrasted with the intimidation of
the lawful emperor, ought not to excite surprise,
because the emperor waged war against religion,
302
[BOOK V.
ECCLESIASTICAL HISTORY.
while the usurper had taken up arms in her defence.
The opponent of religion is always defeated, and
obliged to escape naked, while he who defends her is
invariably victorious; for the Author of piety is ever
present with piety. Such were the truths contained
in the letter of Theodosius. At a subsequent period,
when the young prince threw himself
upon his pro-
tection, Theodosius extricated him in the first place
from the depths of impiety, and led him back to the
religion of his father: he then took up arms on his
behalf against the usurper, and restored the prince to
his dominions; and, to revenge the death of Gratian,
who had been unjustly murdered, he put the usurper
to death.
CHAPTER XVI.
AMPHILOCHIUS, BISHOP OF ICONIUM.
WHEN Theodosius returned to the East, the ad-
mirable Amphilochius, of whom mention has been
already made, requested him to prohibit the Arians
from holding their assemblies in the cities. The
emperor, conceiving that this requisition involved the
exercise of too much harshness, refused to comply
with it. The wise Amphilochius remained silent for
a time, and then adopted an expedient which is
worthy of being remembered. He went to the palace
soon after this occurrence. Arcadius, the emperor's
son, who had been recently invested with the imperial
dignity, was seated near the emperor. Amphilochius
saluted the father, according to custom, but omitted
CHAP. XVI.]
303
AMPHILOCHIUS.-A. D. 383.
to salute the son. The emperor, imagining that this
omission had arisen from forgetfulness, called him
back, and commanded him to salute his son. Am-
philochius said, that it was quite sufficient to pay
that mark of respect to the emperor alone. Theo-
dosius was offended, and expressed his resentment at
the indignity offered to his son. Then the wise
Amphilochius declared to him the motive of his con-
duct; and said in a loud voice, "You see, O emperor,
that you cannot endure to see any want of respect
manifested towards your son, but that you are filled
with indignation against those who insult him. You
may be sure then that the God of all holds in abhor-
rence the blasphemies uttered against His only
begotten Son, and that He turns away from those
who thus dishonour Him." The emperor was as
much astonished at this speech as he had been by the
conduct of Amphilochius, and immediately enacted a
law prohibiting heretics from holding assemblies.
But it is not easy to escape all the snares of the
common enemy of mankind. It often happens that
he who evades the allurements of voluptuousness is
enslaved by avarice; he who rises superior to avarice
is overcome by envy; he who is not subject to envy
is not free from anger; and there are besides thou-
sands of other snares by which the feet of men are
entangled, and in which they are captured to their
own destruction. The passions which derive their
origin from the body are often as the instruments by
which the soul is slain. It is only when the mind is
intent upon divine things, that the force of temptation
can be resisted. As the emperor was a man, and
304
[BOOK V.
ECCLESIASTICAL HISTORY.
was possessed of the passions of man, it ought not to
excite astonishment that his justifiable indignation
became on one occasion unmeasured and burst all
bounds, and that by the immoderate indulgence of
anger he committed a deed of atrocious cruelty. I
shall relate this action for the profit of my readers.
The details connected with it redound more to the
praise than to the dishonour of this admirable em-
peror.
CHAPTER XVII.
MASSACRE AT THESSALONICA.
THESSALONICA is a large and populous city: it is
situated in the province of Macedonia, and is the
metropolis of Thessaly, Achaia, and of several other
provinces which are under the administration of the
governor of Illyria. A sedition arose in this city,
and some of the magistrates were stoned and dragged
through the streets. When the emperor was informed
of this occurrence, his anger rose to the highest
pitch: and, instead of curbing it by the suggestions of
reason, he gratified his vindictive desire of vengeance
by unsheathing the sword most unjustly and tyran-
nically against all; slaying alike the innocent and
the guilty. It is said that seven thousand persons
were put to death without any of the forms of law,
and without even having judicial sentence passed
upon them; but that, like the ears of corn in the
time of harvest, they were all alike cut down.
CHAP. XVIII.] FIDELITY OF AMBROSE.—A.D. 390. 305
CHAPTER XVIII.
FIDELITY OF THE BISHOP AMBROSE.-PIETY OF THE
EMPEROR.
AMBROSE, of whom we
we have so often spoken,
when apprised of this deplorable catastrophe, went
out to meet the emperor, who, on his return to Milan,
desired to enter as usual the holy church; but Am-
brose prohibited his entrance, saying, "You do not
reflect it seems, O emperor, on the guilt you have
incurred by the great massacre which has taken place;
but now that your fury is appeased, do you not per-
ceive the enormity of the crime? It may be that the
greatness of your empire prevents your discerning
the sins which you have committed, and that absolute
power obscures the light of reason. It is, however,
necessary to reflect on our nature which is subject to
death and to decay; for we are made of dust, and
unto dust we must return. You must not be dazzled
by the splendour of the purple in which you are
clothed, and be led to forget the weakness of the
body which it enrobes. Your subjects, O emperor,
are of the same nature as yourself, and not only so,
but they are likewise your fellow-servants. For there
is one Lord and Ruler of all, and He is the Maker of
all creatures whether princes or people. How would
you look upon the temple of the one Lord of all?
How would you walk upon such holy ground? How
could you lift up in
prayer hands steeped in the blood
of unjust massacre? How could you with such hands
·
20
306
ECCLESIASTICAL HISTORY.
[BOOK V.
presume to receive the most sacred body of our Lord?
How could you carry his precious blood to a mouth,
whence the word of fury issued, commanding the
wanton effusion of innocent blood? Depart, then, and
do not by a second crime augment the guilt of the
first. Submit to the wholesome bonds which God the
Lord of all has ordained; for such bonds possess heal-
ing virtue and power to restore you to health."
The emperor, who had been brought up in the know-
ledge of the sacred Scriptures, and who well knew the
distinction between the ecclesiastical and the temporal
power, submitted to this rebuke; and with many
groans and tears returned to his palace. More than
eight months after, the festival of our Saviour's birth
occurred. The
The emperor shut himself up in his palace,
mourned bitterly, and shed floods of tears. This was
observed by Rufin, the controller of the palace, and
he took the liberty of enquiring the cause of his
tears. The emperor, sighing yet more piteously, and
weeping still more bitterly, replied, "You, O Rufin,
may be at ease, and may be able to divert your-
self, for you do not feel the evils under which I
groan. I weep and sigh when I reflect on the ca-
lamity in which I am involved; the church of God is
open to servants and to mendicants, and they can
freely enter and pray to the Lord. But to me the
church is closed, and so are the doors of heaven.
The following words of our Lord dwell upon my
memory: 'Whatsoever you shall bind on earth shall
be bound in heaven.' "If you will permit me,'
said Rufin, "I will run to the bishop, and beseech
him to unloose your bonds." "You will not be able
22
CHAP. XVIII.] FIDELITY OF AMBROSE.-A.D. 390. 307
to persuade him," said the emperor. "I see the justice
of the sentence which he has pronounced against me,
and I know that respect for imperial power will never
lead him to transgress the divine law."
Rufin, however, persisted in declaring that he could
obtain some promise from Ambrose. The emperor,
therefore, commanded him to go immediately, while
he himself, animated by the hope that Rufin would
obtain some concession, followed very shortly after.
As soon as St. Ambrose saw Rufin, he thus
addressed him: "You imitate, O Rufin, the impu-
dence of dogs. You were the adviser of this cruel
massacre, and now you have divested yourself of every
feeling of shame, and neither blush nor tremble at
having given vent to your fury against the image of
God." Rufin addressed him in a supplicatory tone,
and told him that the emperor was coming to him.
Ambrose, inspired by divine zeal, replied, "I declare
to you, O Rufin, that I forbid him from entering the
gates of the holy church. If he change his empire
into tyranny, I will gladly receive death."
On hearing this determination, Rufin sent to the
emperor to inform him of what the bishop had said,
and to advise him to remain within the palace. But
the emperor, having received this message when he had
reached the middle of the market-place, exclaimed,
"I will go and receive the rebukes which I so justly
deserve." When he arrived at the entrance of the
church, he did not go into the sacred edifice, but went
to the bishop who was sitting in his own house, and
besought him to unloose his bonds. Ambrose
accused him of having acted in a tyrannical manner,
308
ECCLESIASTICAL HISTORY.
[BOOK V.
of having risen in opposition against God, and of
having trampled upon his laws. Theodosius replied,
"I do not oppose the laws which have been laid
down, neither do I intend to enter within the sacred
doors contrary to your injunctions; but I beseech
you, in consideration of the mercy of our common
Lord, to unloose me from these bonds, and not to
shut against me the door which is opened by the Lord
to all who truly repent." "What repentance,” asked
the bishop, "have
"have you then manifested for so great a
crime? What remedy have you applied to so severe
a wound?" The emperor replied, "It is your office
to point out the remedy, and mine to receive and to
comply with it." "As you acted by the impulse of
passion," said the holy Ambrose, "and enacted the
sentence according to the dictates of resentment rather
than of reason, let a law be drawn up to cancel
henceforth all decrees passed in haste and fury; and
to decree that when sentence of death or of pro-
scription has been signed against any one, thirty
days are to elapse before the sentence is carried into
execution, and that on the expiration of this period
the case is to be brought before you; for your resent-
ment will then be calmed, and will leave your reason
and judgment at liberty to examine the facts, and to
decide whether the sentence be just or unjust. If it
be proved to be unjust it ought to be revoked, but if
just it ought to be confirmed. The delay of this
number of days will not injure the cause of justice.
""
The emperor listened to this advice; and, deeming it
to be excellent, he immediately ordered the law to be
committed to writing, and he signed the document
CHAP. XVIII.] THE EMPEROR'S PIETY.-A.D. 390. 309
with his own hand. St. Ambrose then unloosed
his bonds. The
The emperor, who was full of faith, took
courage to enter the holy church; he prayed neither
in a standing nor a kneeling posture, but throwing
himself on the ground, he said, with David, "My
soul cleaveth unto the dust, quicken thou me according
to thy word" (Ps. cxix. 25). He tore his hair, struck
his forehead, and shed torrents of tears as he implored
forgiveness of God. When the time came to present
offerings on the communion-table, he went up weeping
no less than before, to present his gift; and, as usual,
remained afterwards within the inclosed space. The
great Ambrose, however, did not suffer this in silence,
but acquainted him with the distinction between dif
ferent places in the church. He first asked him what
he wanted; and, on his replying that he remained for
the purpose of partaking of the holy mysteries, he
directed his deacon to address him in the following
words: "The priests alone, O emperor, are permitted
to enter within the palisades of the altar, all others
must not approach it. Retire, then, and remain with
the rest of the laity. A purple robe makes emperors
but not priests."
The faithful emperor gladly listened to this repre-
sentation, and sent word back to Ambrose, that it
was not from arrogance that he had remained within
the palisades of the altar, but because such was the
custom at Constantinople, and that he owed him
thanks for his advice on the occasion. Such were
the virtues which adorned the emperor and the bishop.
I greatly admire the boldness and fervent zeal of the
one, and the submission and pure faith of the other.
¦
310
ECCLESIASTICAL HISTORY.
[BOOK V.
When Theodosius returned to Constantinople, he ob-
served the pious regulation which had been explained
to him by the great bishop. When a festival occurred
he repaired to the church, and after having presented
his gift at the altar, immediately retired. Nectarius,
the bishop of the church, asked him why he did not
remain within the precincts of the altar: he sighed
and said, "I have learnt, after great difficulty, the
difference between an emperor and a priest. It is
not easy to find a man capable of teaching me the
truth. Ambrose alone deserves the title of bishop."
Such were the valuable results of the rebukes of a
man of eminent virtue.
CHAPTER XIX.
THE EMPRESS FLACILLA.
pro-
THE emperor possessed another means of
gressing in piety; his wife was well acquainted with
the divine laws, and she constantly recalled them to
his memory. Far from being puffed up by the extent
of her power, it only led her to desire still more
ardently the things of God. The greatness of the
blessings which she had received served only to in-
crease her love towards the Lord. She watched with
the greatest solicitude over all those whose bodies
were mutilated, and who had lost any of their limbs;
she visited them at their own dwellings, waited upon
them herself, and supplied all their wants. She
repaired with the same zeal to the public hospitals of
the church, where she tended the sick, made ready
CHAP. XIX.] PIETY OF FLACILLA.-A.D. 380. 311
their culinary utensils, tasted their broth, carried the
dish to them, broke their bread, divided the meat,
washed their cups, and performed all the other offices
for them which usually devolve upon servants. When
any one endeavoured to dissuade her from this cus-
tom she always replied, "It is right for emperors to
distribute gold. I offer this service to God because
it is He who has invested me with the imperial dig-
nity." She used very frequently to say to her
husband, You ought always, O man, to reflect on
what you were, and on what you now are.
If you
were often to dwell on this thought you could not be
ungrateful to your heavenly Benefactor, but you
would govern with justice the empire which He has
committed to you, and you would thus be rendering
service to the Giver." By these counsels, so frequently
reiterated, she cherished and watered the seeds of
virtue which were in the breast of the emperor. She
died before him;* and some time after her decease an
incident occurred which disclosed the affection which
the emperor had borne towards her.
CHAPTER XX.
SEDITION IN THE CITY OF ANTIOCH.
THE frequent wars in which the emperor was in-
volved, compelled him to lay fresh taxes on the cities
of his empire. The citizens of Antioch were indignant
at the new taxation; and, being still further irritated
by the cruelty and severity of those who levied it,
they rose up in sedition, and committed those ex-
* Flacilla died before the year 387.
Đạ
312
ECCLESIASTICAL HISTORY.
[BOOK V.
cesses which are usually perpetrated by the multitude
on similar occasions. Among other deeds, they threw
down the bronze statue of the excellent empress
Flacilla, and dragged it about the streets. The em-
peror was very angry when informed of this insult:
he deprived the city of the privileges which it had
hitherto enjoyed, and bestowed them on the neigh-
bouring city, judging that this bestowal would give
the greatest grief to the citizens of Antioch; for the
city of Laodicea had long been a rival to that of
Antioch. Besides this he threatened to set fire to
the city, and to destroy it, and reduce it to the rank
of a mere village. Several of the magistrates also had
been sacrificed in the tumult before the emperor had
received any intelligence of the sedition.
When the emperor had passed this severe sentence
upon the city, the law obtained by the great Ambrosius
prevented the decree from being carried into execu-
tion. But Elebichus, a general, and Cæsar, who was
a superintendent, or what the Romans call a chamber-
lain of the palace, went to the city to execute the
threats. All the inhabitants were seized with terror.
The virtuous hermits who dwelt at the foot of the
mountain, and who were then very numerous, ap-
proached these men with exhortations and entreaties.
Amongst them was the divine Macedonius, who was
totally ignorant of all learning whether sacred or
profane, and who passed his nights and his days in
offering prayers to the Saviour of all men upon the
top of a mountain. Without being terrified by the
wrath of the king, or by the power of those who were
sent against him, Macedonius boldly seized the cloak
CHAP. XX.] SEDITION IN ANTIOCH.-A. D. 387. 313
of a soldier in the midst of the city, and desired him
and his companions to descend from their horses. At
first, regarding him only as a man of advanced age
and of short stature, clad in rags, they were indignant
at his conduct. But when they were informed by a
by-stander that he was a man of extraordinary virtue,
they dismounted from their horses, and, embracing
his knees, implored his pardon. Then this holy man,
who was filled with the wisdom of God, addressed
them in the following words: "Go, my friends, to
the emperor, and say to him, You are not only an
emperor but a man; and you ought not only to
reflect on empire but also on nature. You are a man
yourself, and have to command your fellow-creatures.
Man was made in the image and likeness of God.
Do not, then, order the image of God to be slain.
You would offend the Artificer by mutilating his
image. Consider, likewise, that it is but on account
of a statue of bronze that you have passed this sen-
tence. Now it is evident to every one possessed of
sense, that there is a great difference between a life-
less and a living image. Consider, also, that it is easy
to us to replace a statue by making many others; where-
as, of all the men who are about to be slain, we are not
able to replace so much as one hair of their heads."
The two officers, after receiving their instruc-
tions from the admirable man, went to the em-
peror, and repeated what they had heard. They
thus calmed his anger, so that instead of executing
his menaces, he wrote apologies, and explained the
cause of his resentment. "It was not right," said
he," that, on account of my transgression, a woman
·
Į
314
ECCLESIASTICAL HISTORY.
[BOOK V.
deserving of all praise should after her death receive
insult; it was against me alone that the weapons of
vengeance ought to have been directed." He also
added, that he was much grieved at the murder of
some of the magistrates. I have dwelt on these cir-
cumstances, in order that the commendable boldness
of the hermit may not be consigned to oblivion; and
that the utility of the law obtained at the instance of
the great Ambrose may be manifested.
CHAPTER XXI.
DEMOLITION OF IDOLATROUS TEMPLES THROUGHOUT
THE WORLD.
THE most faithful emperor next directed his atten-
tion towards the suppression of idolatry, and issued
a law commanding the demolition of idolatrous
temples. Constantine the Great, who was so worthy
of all praise, and who was the first to adorn the
imperial dignity with piety, was aware of the in-
fatuation of the whole world, and therefore ex-
pressly prohibited sacrifices to demons. He did not,
however, destroy their temples, but merely ordered
them to be closed. His sons followed the footsteps
of their father. Julian renovated the cause of im-
piety, and revived the ancient errors. Jovian had
no sooner entered upon imperial power, than he
Valentinian the
prohibited the worship of idols.
Elder governed Europe according to the laws which
had been established. Valens gave license to all
to worship what they pleased, and only opposed those
E
CHAP. XXI.] DEMOLITION OF TEMPLES.-A.D. 364-91. 315
who defended the apostolical doctrines. Throughout
the whole of his reign, fire burnt upon the altars
of idols; libations and sacrifices were offered to them;
and festivals in their honour were held in the market-
place. Those who celebrated the orgies of Bacchus
were seen running about the streets clad in skins
and worked up to madness, tearing dogs to pieces,
and committing other excesses, which were inculcated
by the lord of the festival.
The faithful emperor Theodosius interdicted these
rites, and consigned them to disuse. Marcellus, a most
excellent bishop, was the first who carried this law into
execution, by destroying the temples in his own city;
for he had greater confidence in God than in the mul
titude of men. As the incident is worthy of being
remembered, I shall here relate it. Upon the death
of John, bishop of Apamea, whom we have already
mentioned, Marcellus, a man zealous in spirit accord-
ing to the apostolical injunction, was ordained in
his stead. The prefect of the East went to Apamea,
taking with him two military commanders and some
soldiers. The people remained quiet from fear of
the soldiery. The prefect undertook to demolish the
temple of Jupiter, which was of spacious dimensions
and richly ornamented. But when he perceived the
firmness and solidity of the structure, he thought
that no human strength could disjoin the stones;
for they were of large size, and soldered together
with iron and lead. The holy Marcellus observed
the fears of the prefect, and sent him to execute
the mandate in some other city; while he prayed
to God to reveal the means of destroying the edifice.
316
[BOOK V.
ECCLESIASTICAL HISTORY.
The next day, at dawn, a man came to him who
was neither a builder, a stone cutter, nor an adept
in any kindred art, but who was merely accustomed
to carry stones and wood on his shoulder, yet he
offered to demolish the temple; for which service
he asked the payment awarded to two workmen.
The holy bishop having agreed to pay the stipulated
sum, the man proceeded to work in the following
manner. The temple was built on elevated ground,
and had a portico on each of the four sides. There
were also columns which were equal in height to
the temple, and of which each was sixteen cubits in
circumference. The stone was of so hard a nature,
that it would scarcely yield to the tools. The
labourer dug deeply around the foundations of these
columns; and, after removing the earth, substituted
wood of an oleaginous nature, to which he then
set fire. But a black demon appeared, who with-
held the power of the flames, and prevented the
combustible matter from being consumed, according
to the physical laws.
After this had occurred several times, the work-
man, perceiving that all his labour was useless,
went to acquaint the bishop, who was then taking
his mid-day repose. The bishop ran directly to
the church, and called for water; when it was
brought, he placed it upon the holy altar. He
then threw himself upon his face on the ground,
and supplicated the Lord to manifest the weakness
of the demon and His own power, in order that
unbelievers might not have a pretext for continuing
in their unbelief. After having uttered these and
CHAP. XXI.] DEMOLITION OF TEMPLES.-A.D. 391. 317
other supplications, he made the sign of the cross
upon the water, and desired Equitius, a deacon who
was full of faith and zeal, to take the water and
to sprinkle it on the wood, and then to set fire to
it anew. After the deacon had followed these in-
structions, the demon was not able to resist the
power of the water. Although water is the antago-
nistical power to fire, yet, on this occasion, it acted
as oil in forwarding the combustion, and in a mo-
ment the wood was consumed. The fall of three
columns immediately followed, and, in their fall,
they dragged with them twelve others: the side of
the temple, which was supported by them, fell down
at the same time. The noise of the fall resounded
throughout the whole city, and the people ran to
witness the spectacle. When
When they were informed
of the flight of the inimical demon, they sang praises
to the God of all. In the same way did the holy
bishop destroy other temples. I could relate many
other incidents respecting this bishop which would
excite much astonishment. He kept up a constant
epistolary correspondence with the martyrs, and he
shared in their conflicts and in their triumphs. But
I shall now close the narration of these facts, lest
I should weary my readers, and shall pass on to
the relation of other occurrences.
1
318
BOOK V.
ECCLESIASTICAL HISTORY.
CHAPTER XXII.
THEOPHILUS, BISHOP OF ALEXANDRIA.—THE IDOLATROUS
TEMPLE AND STATUES DESTROYED IN THAT CITY.
THE renowned and admirable Athanasius was suc-
ceeded by Peter. Timothy succeeded Peter, and
Theophilus was the successor of Timothy. Theo-
philus was a man of great prudence and intrepidity.
He delivered the city of Alexandria from the errors
of idolatry. He not only overthrew the idolatrous
temples from their very foundations, but also disclosed
the frauds of the priests to those whom they had de-
ceived. These impostors had provided hollow statues,
made of bronze and wood, with the back fitted against
the wall, whence they secured an entrance into them.
Having secreted themselves within the statues, they
issued whatever commands they pleased, and the
hearers, deceived by the fraud, obeyed them. By
breaking these statues, this wisest of bishops showed
to the deceived people the imposture which had been
practised upon them.
When he went into the temple of Serapis, which is
said to have been the largest and most beautiful of the
whole world, he saw a statue of so prodigious a size
that terror was excited by merely looking at it. The
alarm which it created was increased by a rumour
which had been spread abroad, that, if any one
should venture to approach it, an earthquake would
immediately ensue, by which all the inhabitants of
the world would be engulphed. But Theophilus
CHAP. XXII.] DESTRUCTION OF IDOLS.-A.D. 391. 319
regarded these words as the random expressions of
drunken old women; and, looking with contempt
on the size of the statue, commanded a man who
had a hatchet to strike Serapis with violence. When
the blow was inflicted, all the people shrieked, fearing
that what had been rumoured would come to pass.
But Serapis suffered no pain from the wound, neither
did it utter any exclamation; for it was made of
wood, and was without life. When the head was
broken open, a troop of mice immediately ran out;
for these animals had made their abode in the interior
of the god of the Egyptians. The body was broken
up
into small pieces and burnt; the head was carried
throughout the city, and submitted to the inspection
of those who had worshipped the idol, and who now
ridiculed its weakness. In this way were the temples
of the demons destroyed throughout the world.
CHAPTER XXIII.
DISPUTE BETWEEN FLAVIAN, BISHOP OF ANTIOCH, AND
THE BISHOPS OF
OF THE WEST, CONCERNING PAULINUS
(A. D. 381).
FLAVIAN, who had sustained with Diodorus so
many conflicts in defence of the Saviour's flock,
was appointed to succeed the great Melitius in the
bishopric of Antioch. Paulinus endeavoured to
prove that he had himself a prior right to this
bishopric. But the priests rejected his pretensions,
saying, that as he would not receive the counsels
of Melitius, he ought not to obtain his episcopal
chair after his death, but that the pastoral office
320
ECCLESIASTICAL HISTORY.
[BOOK V.
ought to be bestowed upon one who had distinguished
himself by so many arduous labours, and who had
so often defended the flock. This contention greatly
irritated the Romans and the Egyptians against the
Eastern bishops; and the consequent feelings of animo-
sity did not subside even after the death of Paulinus.*
When they had raised Evagrius to the episcopal
chair, they still retained their resentment against
Flavian, although Evagrius had been ordained against
the canons of the church; for Paulinus alone had
elected him; thus transgressing many of the eccle-
siastical laws. The canons of the church do not
permit a bishop, when on his death-bed, to ordain
his successor, but declare that the consent of all
the bishops of the province is requisite, and that
the ceremony of ordination is to be performed by
three bishops. Although none of these regulations
had been observed in the ordination of Evagrius,
the Romans and Egyptians entered into fellowship
with him, and endeavoured to prejudice the emperor
against Flavian. Wearied by their importunity, the
emperor at length sent to Constantinople to summon
Flavian to Rome. Flavian excused himself on ac-
count of its being winter, and promised to obey
the emperor's command the ensuing spring. He
then returned to his native country. The bishops
of Rome, among whom was not only the admirable
Damasis, but also Siricius, who afterwards succeeded
him, as well as Anastasius, the successor of Siricius,
rebuked the pious emperor, and told him, that while
he repressed the attempts of those who rose up
against his own authority, he suffered those who
* Paulinus died about A.D. 389.
CHAP. XXIII.] A DISSENSION.-A. D. 391.
321
insulted the laws of Christ to exercise the authority
which they had usurped. The emperor therefore
again sent to compel Flavian to repair to Rome.
To this mandate the wise bishop replied with great
boldness of speech, saying, "If any individuals,
O emperor, should accuse me of heterodoxy, or
should say that my life is derogatory to the episcopal
dignity, I would permit my accusers to be my judges,
and would submit to whatever sentence they might
pronounce. But if it be only my right to my
episcopal chair and office that they are contesting,
I shall not contend for my claims, but shall re-
linquish my seat to whoever may be appointed to
take it. Give, then, O emperor, the bishopric of
Antioch to whomsoever you please.
The emperor admired his courage and wisdom, and
sent to command him to resume the government of his
church. Some time after the emperor returned to
Rome, and the bishops again reproached him for
not having suppressed the tyranny of Flavian. The
emperor replied, by asking what species of tyranny
had been exercised by Flavian, and declared his readi-
ness to prohibit it. The bishops replying, that they
could not litigate any point against an emperor,
he exhorted them to be reconciled with each other,
and to terminate the foolish contention. For Pau-
linus had died long previously, and Evagrius had
been illegally ordained. Besides, the Eastern churches
acknowledged the supremacy of Flavian; all the
churches of Asia, of Pontus, and of Thrace,
were united with him in communion: and all the
churches of Illyria looked upon him as the primate
""
21
322
ECCLESIASTICAL HISTORY.
[BOOK V.
of the East. The bishops of the West were con-
vinced by these representations, and promised to
lay aside their hostility, and to receive an embassy
from Flavian. On hearing this, the holy Flavian
sent some exemplary bishops to Rome, with some
presbyters and deacons of Antioch. The principal
man among them was Acacius, bishop of Beroa,
a city of Syria, whose fame was spread throughout
the world. On his arrival with the others in Rome,
he terminated the long-continued hostility which
had lasted seventeen years, and restored peace to
the churches. When the Egyptians became ac-
quainted with this proceeding, they laid down their
animosity, and established concord. The church
of Rome was at this period governed by Innocent,
a man of great sagacity and prudence; he was the
successor of Anastasius. Theophilus, of whom men-
tion has been already made, was then the bishop of
Alexandria.
CHAPTER XXIV.
TYRANNY OF EUGENIUS, AND THE VICTORY THE EMPEROR
THEODOSIUS OBTAINED BY FAITH.
THUS did this most pious emperor restore peace
among the churches. But before he had fully accom-
plished this great work, he was informed of the death of
Valentinian, and of the usurpation of Eugenius, and
he therefore led his army into Europe. About this
time there dwelt in Egypt a certain hermit named
John, who had devoted himself to a life of austerity.
CHAP. XXIV.] TYRANNY OF EUGENIUS.- A. D. 394. 323
394.
He possessed many spiritual gifts, and among others,
that of predicting the future. The pious emperor
sent to him, to inquire whether he ought to take
up arms against the usurper. He had at a former
period predicted the bloodless and triumphant issue
of another war; but upon this occasion he told the
emperor, that, in this second war, the victory would
not be obtained without much effusion of blood. In
this hope the emperor marched forward to battle.
Great losses were sustained by the enemy in the
engagement; but many of the barbarians who formed
the emperor's auxiliary forces were slain. The gene-
rals represented to him that his army was greatly
reduced in numbers, and advised him to defer the
war until the spring, when fresh reinforcements
might be procured; but the faithful emperor refused
to listen to this counsel. It would not be right,'
said he, "to attribute weakness to the cross of
Christ, which is borne as the standard of our Army,
and to testify our assent to the power of the image of
Hercules, which the enemy adopts as their standard."
He made this declaration in the spirit of faith,
although his troops were weakened and were few in
number: finding a small house towards the summit
of a mountain, near which was a place for his army
to encamp, he passed the whole night in praying to
the Lord of the Universe. Towards the hour of
66
""
cock-crowing, sleep stole upon him. As he was lying
on the ground he thought he saw two men clothed
in white, and mounted on white horses, who exhorted
him to be of good courage, to renounce all fear, and,
at the dawn of day, to draw out his troops, and lead
324
[BOOK V.
ECCLESIASTICAL HISTORY.
them on to battle. They said they had been sent to
aid him, and to fight for him, and told him that one of
them was John the Evangelist, and the other the Apostle
Philip. The emperor, after seeing this vision, prayed
with still greater fervour. One of the soldiers saw
the same vision, and related it to the centurion. The
centurion took the soldier to the tribune; the tribune
took him to the general. The general went and told
the emperor, thinking that it was something new that
he had to communicate. "It is not for my sake," said
the emperor,
"that these things were shown to him,
for I fully believed those who promised me the
victory. But that no one might suspect that from
the desire of engaging in battle I feigned to have seen
such things, the Protector of my empire revealed the
same to him also, that he might bear witness to the
truth of my assertion; for it was to me that the Lord of
all first gave the vision. Let us then throw off all fear,
and follow our military leaders, and let us not estimate
the chances of victory by the number of combatants,
but let us take into account the power of our leaders."
After he had said these things to the soldiers,
and had by his words filled them with alacrity, he
led them down from the top of the mountain.
The usurper seeing from afar the hostile army
ranged in order of battle, armed his troops also,
and prepared for combat. He addressed them
from a rising ground, and stated that the emperor
was only preparing for battle from despair and the
desire of death, and he commanded his generals to
capture him alive, to bind him, and to bring him
before him. When the two armies approached each
CHAP. XXIV.]
DEFEAT OF EUGENIUS.—A.D. 394. 325
other, the hostile troops appeared extremely numer-
ous, while those commanded by the emperor seemed
very few in number. But when the combat com-
menced, the truth of the promises of the pro-
tectors of the emperor was soon manifested. A
violent wind prevented the action of the enemy's
shafts, and blew back their arrows upon themselves.
Neither the heavy armed men nor the archers could
wound one of the emperor's army. The wind blew
such a quantity of dust into their faces, that they
were compelled to close their eyes. In the meantime
the emperor's troops, who did not receive the least
injury from the hurricane, boldly cut the enemy to
pieces. The latter, perceiving that God was against
them, laid down their arms, and entreated the emperor
to give them quarter. He granted their petition,
and desired that the usurper should be immediately
brought before him. They ran to the place where
the usurper, ignorant of what had occurred, was
waiting to hear the issue of the battle. When he
saw them running swiftly, and perceived that they
were out of breath, he thought that they came to
announce that victory had been gained, and asked
them whether they had brought Theodosius bound,
according to his commands. "We do not bring him
to you," said they, "but we have to take you to
him!" When they had said this, they loaded him
with chains, and dragged him as a captive before him
against whom he had, but a short time previously,
so proudly boasted. The emperor reminded him of
the guilt of his conduct against Valentinian, of the
illegality of his usurpation, and of his revolt against
326
[BOOK V.
ECCLESIASTICAL HISTORY.
the lawful emperor. He also ridiculed the image of
Hercules, and the folly of those who trusted in it.
He then justly pronounced the sentence of death
against him. Such was the conduct of Theodosius
in peace and in war: he always implored the assist-
ance of God, and invariably received it.
CHAPTER XXV.
DEATH OF THE EMPEROR THEODOSIUS.
He was taken ill some time after the victory, and
divided the empire between his sons.
He gave to
the elder that part of the empire which he had
governed, and bestowed upon the younger the sceptre
of Europe, and exhorted them both to piety," for
it is by piety," said he, "that peace is preserved, that
war is terminated, that trophies are upreared, and
that victories are decided." After he had thus ex-
horted his sons, he died, and left behind him eternal
fame.
CHAPTER XXVI.
HONORIUS THE EMPEROR, AND THE MONK TELEMACHUS.
THE successors to the empire inherited the piety
of their father. Honorius, who had received the
empire of Europe, abolished the ancient exhibitions
of gladiators in Rome on the following occasion. A
certain man named Telemachus, who had embraced a
monastical life, came from the East to Rome at a
CHAP. XXVII.]
PIETY OF ARCADIUS.—A.D. 398. 327
time when these cruel spectacles were being exhibited.
After gazing upon the combat from the amphitheatre,
he descended into the arena, and tried to separate the
gladiators. The sanguinary spectators, possessed by
the demon who delights in the effusion of blood, were
irritated at the interruption of their cruel sports, and
stoned him who had occasioned the cessation. On being
apprised of this circumstance, the admirable emperor
numbered him with the victorious martyrs, and
abolished these iniquitous spectacles.
CHAPTER XXVII.
PIETY OF THE EMPEROR ARCADIUS.-ORDINATION OF ST.
JOHN CHRYSOSTOM.
On the death of Nectarius, the bishop of Constan-
tinople, Arcadius, who governed that part of the
empire, hearing that John, the great luminary of
the world, had been ordained a presbyter in Antioch,
sent for him, and ordered the bishops to install him
as the pastor of the great city. This action alone
is sufficient to evince the zeal of the emperor for
religion. At this time Flavian was the bishop of
Antioch. Elpidius, who had been the companion of
the great Melitius, and who more closely resembled
him in life and conversation than the wax resembles
the impression of the seal, had succeeded to the
government of the church of Laodicea, upon the
death of Pelagius. The holy Marcellus was succeeded
by the celebrated Agapetus, who had led a life of
retirement during the time that the storms of perse-
328
ECCLESIASTICAL HISTORY.
[BOOK V.
cution were raging. Maximus, a friend of John, was
the bishop of Seleucia, a city situated near Mount
Taurus; and Theodore was the bishop of Mopsuestia.
They were both eminent as preachers. Acacius,
celebrated for great prudence and sanctity of life,
governed the church of Beroa, and Leontius, who
was renowned for many virtues, ruled the church of
Galatia.
CHAPTER XXVIII.
BOLDNESS OF THE BISHOP JOHN IN THE CAUSE OF GOD.
JOHN had no sooner received the helm of the
church, than he began to rebuke crime with much
boldness. He gave many useful counsels to the
emperor and the empress; he obliged the priests
to observe the canons of the church; and prohibited
those who violated them from approaching the altar,
saying, "That it was not right that those should
enjoy the sacerdotal dignity who did not imitate
the sanctity of those who were true priests." But
he did not confine his zeal to the city: its effects
were felt throughout all Thrace, which is divided
into six provinces; throughout the whole of Asia,
in which there are eleven governments; and through-
out Pontus, which comprises the same number of
governments as Asia.
CHAP. XXIX.] TEMPLES DESTROYED.-A.D. 398. 329
CHAPTER XXIX.
IDOLATROUS TEMPLES DESTROYED BY JOHN, IN
PHENECIA.
HEARING that some of the inhabitants of Phenœecia
were addicted to the worship of demons, John selected
some ascetics who were filled with fervent zeal, and
sent them to destroy the idolatrous temples, furnish-
ing them with imperial edicts to authorise the act.
He did not take the money, requisite to pay the
labourers appointed to destroy the temples, from
the royal treasury, but induced some ladies of
great opulence, who were eminent on account of
their faith, to defray this expense; and the temples
of the demons were then thrown down from their
very foundations.
CHAPTER XXX.
THE CHURCH OF THE GOTHS.
PERCEIVING that the Scythian multitudes had been
entrapped in the perfidious snares of Arianism, John
made every effort to liberate them. He selected
some persons who were acquainted with their lan-
guage, and after having had them ordained, some
as presbyters, others as deacons, and the rest as
readers of the Scriptures, he assigned a church to
them, and many were, by their instrumentality,
* It is not certain whether the events recorded in this chapter
took place a. D. 398 (immediately after the advancement of Chrysos-
tom to the see of Constantinople), or a. D. 400.
330
ECCLESIASTICAL HISTORY.
[BOOK V.
reclaimed from error. He frequently visited this
church himself, and addressed the people by the
aid of an interpreter; and he exhorted all who
were endowed with the requisite powers of mind
to engage in the same service. By these means he
delivered many of the inhabitants of the city from
the snares in which they had been entangled, and
convinced them of the truth of the apostolical doc-
trines.
CHAPTER XXXI.
THE BENEVOLENCE OF JOHN TOWARDS THE SCYTHIANS.-
ZEAL MANIFESTED BY HIM AGAINST MARCION.
THE bishop, on being informed that some nomadic
tribes of Scythia, who pitched their tents along the
banks of the Ister, thirsted for the waters
of
salvation, but had no one to bring the spring to
them, sought out men willing to imitate the labours
of the apostles, and sent them to these people. I
have read some of his letters written to Leontius,
the bishop of Ancyra, in which he speaks of the
conversion of the Scythians, and begs him to send
to them men capable of showing them the way of
salvation. Hearing that there were in our neighbour-
hood certain villages in which the errors of Marcion
were held, he wrote to the pastor of that region,
and exhorted him to eradicate the evil, and offered
him the aid of the imperial power. The heart-felt
solicitude with which, like the divine apostle, he
watched over the welfare of the churches, is clearly
evinced by the facts which have been just related.
CHAP. XXXII.] REQUEST OF GAÏNAS•
.—A.D. 399. 331
CHAPTER XXXII.
PETITION OF GAÏNAS AND REPLY OF JOHN CHRYSOSTOM.
THE following incidents prove
prove the boldness
of the bishop. A certain Scythian, named Gaïnas,
who was of a ferocious, proud, and tyrannical dis-
position, ruled the military at this period, and
had many of his own countrymen under him, and
also large forces of Roman infantry and cavalry.
He was feared by all, and even by the emperor, who
suspected him of aspiring to the imperial dignity.
As he had imbibed the infatuation of Arianism,
he requested the emperor to give up a church for the
use of those of the same persuasion. The emperor
replied, that he would endeavour to give him
satisfaction. He then sent for John, informed him
of the request of Gaïnas, described the greatness
of his power, intimated to him the ambitious pro-
jects which he was suspected of entertaining, and
besought him to allay the fury of the barbarian
by granting his request. The noble bishop replied,
"Do not make this concession to him, O emperor;
do not bestow the holy things on dogs. Nothing
could induce me to eject those who preach the
divinity of the Word, or to surrender the holy
churches to those who blaspheme Him. Do not
fear this barbarian, O emperor. Summon us both
into your presence: do you remain silent, and listen
to what we say, and I will so restrain his tongue,
that he will no longer ask that which ought not
332
ECCLESIASTICAL HISTORY.
[BOOK V.
to be accorded." The emperor was much pleased
with this proposal; and the next day summoned
them both before him. Gaïnas having repeated his
request, John replied, by saying, that it was not
permitted to the emperor to do anything against
the interests of the religion which he professed.
Gaïnas replied, that it was necessary that some
edifice should be allotted to him for prayer.
" All
the sacred edifices are open to you," said John;
"and if you desire to pray, the entrance of none
is prohibited." "But I," said Gaïnas, "belong to
another sect; and I desire that a building should
be appropriated to me and to my party.
The
services I have rendered to the empire in many wars,
render it but just that my request should be granted."
"The recompenses which you have received," replied
the bishop, "exceed in number the services which
you have rendered. You have been raised to the
command of the troops, and have been invested with
the consular robes. It is right that you should
consider what you were formerly, and what you
now are. Contrast your former poverty with your
present opulence. Compare the garments which you
wore before you crossed the Ister, with the robes
in which you are now arrayed: you must surely
perceive that, as your services have been few, so have
your rewards been great; and do not be ungrateful
towards those who have advanced you to so much
honour." By these discourses, the doctor of the
world closed the mouth of Gainas, and compelled
him to be silent. Some time after, Gaïnas carried
his long-formed projects of usurpation into execution;
CHAP. XXXIII.] EMBASSY TO GAÏNAS.-A.D. 401. 333
he collected some troops in Thrace, and raised the
standard of revolt. When this intelligence was
announced, all the people, both rulers and subjects,
were filled with alarm. There was no one who
would venture to take up arms against him, neither
would any one undertake to go on an embassy to
him, so greatly was the power of the barbarian
feared by all.
CHAPTER XXXIII.
CHRYSOSTOM REPAIRS AS AN AMBASSADOR TO GAÏNAS.
ALL the people at this juncture persuaded this
great man, he being the only one among them who
was not intimidated, to go on an embassy to Gaïnas.
He did not stop to reflect upon the altercation
which had taken place between them, nor on the
probable resentment of the barbarian, but repaired
willingly to Thrace. When Gaïnas heard of the
approach of him whose fidelity in defending religion
he well remembered, he joyfully travelled a long way
to meet him; and when he saw him, he placed his
right hand on his eyes, and drew his children round
his knees. Thus does virtue charm and intimidate
her very opponents.
:
334
[BOOK V.
ECCLESIASTICAL HISTORY.
CHAPTER XXXIV.
PERSECUTION AGAINST JOHN, BISHOP OF CONSTANTINOPLE.
ENVY was unable to bear the lustre of the virtue
of this bishop, and resorted to its usual artifices to
deprive the metropolis and the whole world of his
eloquence and doctrines. I cannot define the feelings
I experience in writing this part of my history.
For when I wish to relate the injustice to which this
great man was exposed, I am confused by the recol-
lection of the other virtues of those who injured him;
I shall therefore endeavour, as far as possible, to con-
ceal their names. They had, from various causes,
conceived so inveterate a hatred against him, that
they could not perceive the greatness of his numerous
virtues. They sought out some persons to accuse
him; but, as the falsity of their accusations was very
manifest, they held a council without the city, and
passed sentence against him. The emperor believed
the assertion of the bishops, and commanded him to
be banished: so that John, without hearing the
grounds of his accusation, and without being per-
mitted to make any defence, was, as if he had been
guilty of the crimes laid to his charge, banished from
the city to a place called Hiero, situated at the mouth
of the Pontus. At night a great earthquake took
place, and the empress was exceedingly terrified; at
the earliest break of day messengers were despatched
to the exile, entreating him to return with the utmost
speed to the city, and deliver it from impending
CHAP. XXXIV.] JOHN CHRYSOSTOM.-A.D. 404-7. 335
danger. After these
After these messengers had departed, others
were despatched on the same errand, and then again
others, until the Bosphorus was blocked up with the
messengers. The mouth of the Propontus was filled
with ships, in which the faithful people had embarked,
for they all went out to him bearing lighted torches.
Thus were the plots of the hostile faction frustrated.
A few months after, the partizans of this faction
again assembled, and laying aside their former false
accusations, charged him merely with having exercised
the episcopal functions after his deposition. He
replied, that none of the forms of law had been ob-
served in his case, that he had heard none of the
accusations, that he had made no defence, and that
no sentence of condemnation had been passed in his
presence; but that he had been expelled from the
city, and had been afterwards recalled by the emperor.
The enemies of John again assembled in council, but
did not trouble themselves this time by passing
another sentence of condemnation. They succeeded
in persuading the emperor that the first sentence was
just and legal, and had him not only expelled from
the city, but banished to Cucusus, a small and un-
peopled district of Armenia. An order was then
issued for him to be conveyed to Pityunta, a town
situated at the farthest extremity of Pontus, and of
the Roman empire, lying in the neighbourhood of the
most cruel and barbarous nations. But the gracious
Lord did not permit this triumphant combatant to be
conducted thither; for, when he had travelled as far
as Comana, he was translated to a life exempt from
infirmity and pain. His body was, according to his
-
336
ECCLESIASTICAL HISTORY.
[BOOK V.
own command, deposited near the tomb of the martyr
Basiliscus. It is unnecessary, and would render the
history too prolix, to enumerate the bishops who were
banished from their churches on his account, and who
were expelled to the furthest extremities of the habit-
able globe; nor is it requisite to give an account of
the hermits, who underwent cruel persecutions in the
same cause. Besides, I think it
Besides, I think it is right to pass
rapidly over such occurrences, and to conceal the
transgressions of those who are one with us in faith.
Most of those who had treated him so unjustly
received the punishment that they had merited,
and their sufferings served as warnings to the
others. The bishops of Europe viewed the injustice
with detestation; they withdrew from communion
with those by whom it had been committed, and were
joined by all Illyria. Most of the Eastern cities
shunned all participation in the crime, and yet did
not separate themselves from the body of the church.
The Western bishops would not, even after the death
of the great doctor of the world, admit to communion
any member of the churches of Egypt, of the East, of
the Bosphorus, or of Thrace, until they had placed
the name of that inspired man on an equality with
those of the other bishops. Arsacius, who succeeded
him, was deemed unworthy of the bishopric. Attacus,
the successor of Arsacius, sent many embassies to the
bishops of the West, to solicit their friendship; and,
at length, after he had restored the name of John to
the holy registers, they acknowledged him as a
bishop.
CHAP. XXXV.] CYRIL AND ALEXANDER.-A. D. 415. 337
CHAPTER XXXV.
CYRIL, BISHOP OF ALEXANDRIA, AND ALEXANDER,
BISHOP OF ANTIOCH.
CYRIL, the nephew of Theophilus, was at this period
bishop of Alexandria. John, a man of exemplary
piety, was the bishop of Jerusalem, having succeeded
another Cyril, who has been already mentioned.
Alexander, who governed the church of Antioch,
added the virtues of private life to the dignity of the
priesthood. Before he was raised to the bishopric,
he dwelt in a monastery, and led a life of conflict and
austerity. He not only instructed others by precept,
but confirmed his precepts by his actions. He suc-
ceeded Porphyry, who had received the helm of the
church at the death of Flavian, and who had left
behind him many memorials of his philanthropy, and
of his remarkable prudence. The holy Alexander
distinguished himself by the austerity of his life, by
his love of wisdom, by his contempt of riches, by his
eloquence, and by innumerable other endowments.
The numerous partizans of Eustathius whom Paulinus,
and after him Evagrius, would not receive into com-
munion, were gained over by the mild exhortations
of Alexander, and were re-united with the rest of the
body; and he commemorated the event by a festival
which was unequalled in point of splendour and mag-
nificence. He assembled all those who had been of
the same opinions as himself, both clergy and people,
and brought them to the place in which the Eustathians
22
338
ECCLESIASTICAL HISTORY.
[BOOK V.
held their meetings. They found them engaged in
singing psalms, and they sung with them. From the
left gate opposite the West to the New Church, all
the space was crowded with men; presenting the
similitude of a majestic river, like that which flowed
through the city. On seeing this, the Jews, Arians,
and Greeks, lamented and mourned, because they
perceived that this river was flowing into the sea of
the church. This bishop was the first who inscribed
the name of the celebrated John in the ecclesiastical
register.
CHAPTER XXXVI.
REPENTANCE OF THOSE WHO HAD PERSECUTED THE
BISHOP JOHN, AND THE REMOVAL OF HIS REMAINS.
THE remains of the great teacher were, some time
after, removed to the imperial city. A great mul-
titude of the faithful crowded the sea in ships, and
lighted up part of the Bosphorus near the mouth
of the Propontis, with torches. These treasures
were brought to the city by the present emperor,* who
bears the name of his father, and who zealously
maintains his pious principles. He laid his face upon
the coffin, and entreated that his parents might be
forgiven for having so unadvisedly persecuted the
bishop. He had, by the death of his parents, been
left an orphan at a very early age. But God took
him under his own protection, and had him brought
up in the knowledge of piety, while He preserved the
* Theodosius the younger.
CHAP. XXXVII.] FAITH OF THEODOSIUS.—A. D. 421. 339
empire from all seditions, and repressed the projects
of usurpers. These mercies are ever present to his
remembrance; and he is always ready to celebrate
the praises of his Benefactor. In offering up these
praises he is joined by his sisters, who have vowed
perpetual virginity, and whose highest delight con-
sists in meditating upon the holy Scriptures; the
wants of the poor they regard as their treasure. The
emperor is adorned with many excellent qualities;
among which may be mentioned his philanthropy
and mildness, his placidity of mind which can be
ruffled by no tempests, and his sincere and stedfast
faith. This will be clearly proved by the following
narrative.
CHAPTER XXXVII.
FAITH OF THEODOSIUS THE YOUNGER, AND OF HIS
SISTERS.
A MAN of a bold and audacious character, who had
embraced an ascetic life, went to the emperor to make
some request. After he had reiterated his demand
several times without obtaining it, he ejected the em-
peror from communion with the church, and retired
after imposing this restriction.
The faithful emperor
returned to his palace, where some guests had been
invited to a banquet. On their arrival, he said that
he would not sit down to table until he had received
absolution. He sent to the bishop, beseeching him
to request him who had imposed the restriction to
remove it. The bishop replied that he ought not
340
ECCLESIASTICAL HISTORY.
[BOOK V.
so readily to submit to such restrictions, and that
none, in fact, existed. But the emperor was not
content with this absolution, until he who had excom-
municated him had been found, which was not
effected without great trouble, and had restored him
to communion; so strong was the emperor's faith in
the holy laws.
He had the ruins of the idolatrous temples removed,
and their very foundations destroyed, in order that
posterity might not find the slightest vestiges of
former errors.
This reason is inserted in the edict.
These good seeds were followed by an abundant
harvest, for the emperor received the protection of
the Lord of the universe. Roilas, the leader of one
of the wandering tribes of Scythia, passed the Danube
with an immense army, devastated Thrace, and threat-
ened to besiege and capture the imperial city; but
thunders were launched against him, by which his
army was destroyed. The same disaster happened to
the Persians. For at a time when the Romans
were occupied against other enemies, they violated
the existing treaties, and invaded the neighbouring
provinces, while the emperor, who had relied on the
peace which had been concluded, had sent his generals
and his troops to embark in other wars. God arrested
the progress of the Persians by tremendous showers
of rain and hail, so that in twenty days the cavalry
were unable to advance as many furlongs, and the
Roman generals had time to assemble their troops
and advance upon them. In a former war, likewise,
when the same people were besieging the city which
bears the name of the emperor, God exposed them to
CHAP. XXXVII.] FAITH OF THEODOSIUS.-A.D. 421-38. 341
derision. Gororanes the Persian king, had surrounded
the city more than thirty days, and had directed
battering rams against it, and likewise thousands of
other machines. The city was defended only by
Eunomius, its holy bishop. He succeeded in rendering
useless all the machines which were brought against
the place; and, as our generals were afraid either to
attack the enemy or to engage with the besiegers, he
sustained the conflict alone, and preserved the city.
One of the princes who were subject to the king of
Persia, having presumed to utter blasphemies similar
to those pronounced by Rabshakeh and by Senna-
cherib, and having threatened to burn the church,
the holy bishop was unable to bear with his folly,
and ordered a machine, to which the name of St.
Thomas the Apostle had been given, to be placed on
the wall, and to be directed against the blasphemer.
Immediately the mouth of the impious man was
struck by the stone, his head was broken, and his
brains scattered upon the earth. On seeing this, the
Persian king assembled his troops, raised the siege of
the city, confessed himself vanquished, and, impelled
by terror, readily agreed to peace. So graciously did
the Almighty Ruler of the universe watch over the
welfare of the faithful emperor, and reward his
attachment to his service. This emperor had the
remains of John, the great luminary of the world,
transported to the city as we have already mentioned.
But this did not happen till after the period of time
at present under consideration.
342
[BOOK V.
ECCLESIASTICAL HISTORY.
CHAPTER XXXVIII.
THEODOTUS BISHOP OF ANTIOCH.
INNOCENT, an excellent bishop of Rome, was suc-
ceeded by Boniface. Zosimus succeeded Boniface, and
his successor was Celestine. In Jerusalem, after the
death of the admirable John, Praylius was entrusted
with the government of the church: his meekness of
disposition was in admirable accordance with the
signification of his name. After the death of the
holy Alexander, bishop of Antioch, Theodotus, a
man of extraordinary wisdom, mildness, and sanctity,
was appointed to the bishopric of Antioch. He
re-united the sectarians who had embraced the views
of Apollinaris to the rest of the flock. Many of
them, however, retained some of their former er-
roneous principles.
*
CHAPTER XXXIX.
THE PERSECUTION IN PERSIA, AND THE MARTYRDOMS
WHICH TOOK PLACE.
ABOUT this period Isdegerdes, the Persian king,
kindled a war against the churches. The following
was the cause of this war. There was a certain
bishop named Abdas, who possessed many virtues:
he was led by unrestrained zeal to destroy a Pyrœum,
for so the Persians call the temples dedicated to fire,
Пpavλɩog from apaug mild, gentle, meek.
CHAP. XXXIX.] CHRISTIAN MARTYRS.—A. D. 414-21. 343
;
which they worship as a god. The emperor being
informed of this act by the magi, sent for Abdas.
At first he only reproved him in a kind manner, and
desired him to re-erect the Pyræum. Abdas having
refused to obey, the emperor threatened to destroy
all the Christian churches. He first ordered the holy
man to be slain, and then proceeded to the demolition
of the churches. I confess that the destruction of
the Pyrœum was quite mis-timed. When the holy
apostle went to Athens, and saw idolatry established
in the city, he did not destroy any of the idolatrous
altars, but, by his discourses to the citizens, he proved
their folly, and made truth manifest to them. I,
however, greatly admire the firmness of Abdas, in
consenting to die rather than to re-erect the temple
which he had destroyed, and I judge that he thereby
merited a crown.
Indeed it seems to me almost the
same thing to erect a temple to fire, and to fall down
and worship it as a deity. From this act of Abdas
arose a tempest which raged with violence against all
persons of piety, and which, lasted no less than thirty
years its violence and long duration were mainly
occasioned by the magi. The Persians give the name
of magi to those who attribute divinity to the elements
of nature. I have exposed the fables which they
hold in another work, with the answers proper to be
given to all their questions. Upon the death of
Isdegerdes, the kingdom and, as if by hereditary
succession, the war against piety devolved upon his
son Gororanes, who, at his death, transmitted both to
his son.
It is not easy to describe the various species
of punishments which they invented to torture the
!
344
ECCLESIASTICAL HISTORY.
[BOOK V.
faithful. Some had their hands flayed, and others
their backs. Some had the skin torn off the face,
from the forehead to the chin. Others had reeds,
which had been split in half, fastened round their
bodies, and bound on as tightly as possible from head
to foot, then, each of the reeds was dragged off with
great force, bearing with it the adjacent skin. This
operation occasioned great agony.
The persecutors
also dug pits, and filled them with mice; they then
threw the pious defenders of the faith into these pits,
after having first bound their hands and their feet,
so that they could not drive off the animals. The
mice, pressed by hunger, devoured their flesh, thus
occasioning exquisite torture. Besides these cruelties,
the persecutors devised and executed yet more bar-
barous punishments, which were suggested to them
by the enemy of human nature and of truth. But
nothing could shake the fortitude of these defenders
of the faith. Some of them voluntarily surrendered
themselves to the persecutors, desiring to receive
the death which leads to immortal life. I shall
relate the sufferings of two or three of these holy
men, in order that their fortitude may convey an
idea of that of the others. Hormisdas was descended
from the illustrious race of Aclemenides, and was
the son of a prefect. When the king heard that
he was a Christian, he sent for him, and desired him
to deny God the Saviour. But he told the king,
that this command was neither just nor expedient.
"Whoever," said he, "can be easily induced to
contemn and to deny the God of the universe, would
be much more easily persuaded to despise kings,
CHAP. XXXIX.] CHRISTIAN MARTYRS.—A. D. 421. 345
who are but men, and by nature subject to death.
If it be a crime deserving capital punishment, O
king," continued he, "to deny your power, how
much more deserving of punishment is he who denies
the Creator of all things. The king, instead of
admiring the wisdom of this admirable speech, de-
prived him of his possessions and of his honours,
and commanded him to take charge of the camels
of the army.
After many days had elapsed, the
king, as he was looking through a window, caught
sight of this great man, and perceived that he had
become tanned by the heat of the sun, and that
he was covered with dust. Remembering his illus-
trious parentage, the king sent for him, and ordered
him to be attired in a linen tunic. Then, thinking
that his mind would be subdued by his former
labour, contrasted with the present kind treatment
afforded him, he said to him, "Do not now persist
in carrying on this contention, but renounce the
Son of the carpenter." Hormisdas, full of divine
zeal, tore, in the presence of the king, the tunic
which he had given him, and said to him, "
If, by
this present, you thought to seduce me from religion,
take back your gift." The king, perceiving his
fortitude, banished him, naked as he was, out of
the kingdom.
,,
The king, discovering that Suenas, a wealthy man
possessed of a thousand slaves, would not consent to
deny his Creator, asked him which of his slaves was
the most wicked. To this very slave the king gave
authority over the whole family, and desired that he
should be waited on by his master. He also gave the
346
[BOOK V.
ECCLESIASTICAL HISTORY.
wife of Suenas in marriage to this slave, hoping by
these means to subdue the faith of this defender of
the truth. But this hope was frustrated, for Suenas
had built his house upon a rock.
A certain deacon, named Benjamin, was seized, and
cast into prison. Two years after, a Roman am-
bassador arrived in Persia, who was sent upon some
special embassy. He heard of the imprisonment of
the deacon, and entreated the king to release him.
The king consented, on condition that Benjamin
would promise not to instruct any of the magi in the
Christian doctrines. The ambassador promised in his
own name, that Benjamin would comply with this
condition. But Benjamin, on hearing the declaration
of the ambassador, exclaimed, "I cannot refrain from
communicating the light which I have received. The
punishment of which those are worthy who hide their
talents, is declared in the holy Gospel." The king,
not being aware that such a reply had been made by
Benjamin, commanded him to be released from cap-
tivity. After he had been set at liberty, he continued
as usual to seek out those who were in the darkness
of ignorance, and to lead them to the light of truth.
About a year after, the king was informed of these
proceedings; he sent for him, and commanded him
to deny the God whom he worshipped. He asked the
king, what punishment would be merited by one of
his subjects who should leave the kingdom, and prefer
to dwell in some other region. The king having
answered that he would be worthy of death and of
the greatest vengeance, this wise man said, "Of what
punishment, then, is not that man worthy, who for-
CHAP. XXXIX.] CHRISTIAN MARTYRS.—A. D. 424. 347
sakes his Creator to make a god of one of his fellow-
servants, and to render to him the worship which he
owes to God?" The king was highly provoked at
this reply, and he commanded twenty reeds to be
forced up the nails of his hands and of his feet. But
perceiving that he turned this punishment into ridi-
cule, he ordered pointed reeds to be thrust into his
private parts, which produced unspeakable agony.
The generous defender of the faith was afterwards
empaled, and in this condition he gave up his spirit.
Numberless other barbarities were perpetrated by the
Persians. It must not, however, be regarded as a
matter of surprise, that these acts of cruelty and im-
piety were permitted by the Great Ruler of the uni-
verse; for, previous to the reign of the great emperor
Constantine, all the Roman emperors furiously per-
secuted the defenders of truth. Diocletian also, on
the day of the commemoration of our Saviour's suf-
ferings, demolished all the sacred edifices which were
in the Roman empire. But nine years afterwards
these churches were rebuilt in a far higher style of
magnificence and grandeur than before, whereas Dio-
cletian perished in his impiety. The wars in which
the church was involved, and her subsequent victory,
were predicted by our Lord. It is evident that war
is more profitable to us than peace; for, while the
one renders us effeminate, heedless, and timid, the
other inspires us with vigilance, and with contempt
for the things which are passing away. But we have
frequently dwelt upon these topics in other works.
348
BOOK V.
ECCLESIASTICAL HISTORY.
CHAPTER XL.
THEODORE, BISHOP OF MOPSUESTIA.
C
DURING the time that the holy Theodotus governed
the church of Antioch, Theodore, bishop of Mopsu-
estia, the teacher of all the churches, and the op-
ponent of all the sects of heresy, departed this life.
He had been a disciple of the celebrated Diodorus,
and the associate and fellow-labourer of John, bishop
of Constantinople. During the space of thirty-six
years he fulfilled the duties of the episcopal office,
and zealously opposed the heresies of Arius, Euno-
mius, and Apollinaris; and he led his flock to ex-
cellent pasturage. Polychronius, his brother, who to
great powers of language added eminent sanctity of
life, ruled the church of Apamea with wisdom and
success. I shall now close my history: I ask no
other reward for my labour than the prayers of my
readers. This history extends over a period of one hun-
dred and five years, namely, from the commencement of
the Arian infatuation to the death of those admirable
men, Theodore and Theodotus. I shall add, in the
order of their succession, the names of the bishops
who, after the persecution, governed the principal
churches.
CHAP. XL.]
349
THEODORE.-A.D. 378.
LIST OF THE BISHOPS OF THE GREAT CITIES.
IN ROME (A.D. 311-422).
Miltiades, Silvester, Julius, Liberius, Damasis,
Siricius, Anastasius, Innocent, Boniface, Zosimus,
Celestine.
BISHOPS OF ANTIOCH (A.D. 312-415).
Vitalis, Philogonius, Eustathius; these were all
orthodox. The following were Arians: Eulalius,
Euphronius, Flacillus, Stephen, Leontius, Eudoxius.
Then succeeded the following orthodox bishops:
Melitius, Flavian, Porphyry, Alexander, Theodotus;
they were joined by Paulinus and Evagrius, who
had belonged to the sect of Eustathius.
IN ALEXANDRIA (A.D. 300-412).
Peter, Achillas, Alexander, Athanasius, and Gre-
gory, who was an Arian.
who was an Arian. Re-establishment of Athan-
asius. Peter, a disciple of Athanasius. Lucius, an
Arian. Restoration of Peter. Timothy, Theophilus,
and Cyril, the nephew of Theophilus.
BISHOPS OF JERUSALEM (A.D. 314-430).
Macarius, Maximus, Cyril, John, Praylius, Juvenal.
BISHOPS OF CONSTANTINOPLE (326-425).
Alexander, Eusebius, an Arian, translated from the
see of Nicomedia. To him succeeded Paul, the con-
350
ECCLESIASTICAL HISTORY.
[BOOK V.
fessor of the faith, Macedonius, the enemy of the
Holy Ghost; and, upon his expulsion, the impious
Eudoxius obtained the bishopric. Demophilus, a
heretic, of the city of Berca in Thrace; Gregory of
Nazianzus, Nectarius, John Chrysostom, Arsacius,
Atticus, Sisinnius.
END OF THE HISTORY OF THEODORET.
GENERAL INDEX.
PAGE
266
ABRAHAM, a monk
Acacius, bishop of Palestine, 151;
is deposed by the council of
Sardica, 151; refuses submis-
sion
•
bishop of Berœa
Acepsemas, a monk .
Achillas some time ruler of the
church of Alexandria, 3; joins
in a conspiracy with Arius
Actor, remarkable death of an
Adelphius, a leader of the Mes-
salian sect
Aetius, bishop of Lydda, and all
the bishops of the East, con-
demned
•
•
•
•
an Arian bishop
ordained deacon, 147;
adds new errors to the Arian
heresy, 147; is summoned be-
fore the emperor Constantius,
153; who banishes him to
Phrygia
Agapetus appointed bishop of
Apamea
Agapus, a monk
Alexander, the pope, opposes
Arius
•
succeeds Achillas [A D.
312] as ruler of the church of
Alexandria
translated to Constan-
tinople
bishop of Alexandria,
his orthodox formulary.
the bishop of Alexan-
dria, death of
Alexandria was ruled by Achil-
las
151
328
266
•
6
153
327
. 266
*
225
24
283
155
23
3
79
3
223
Amantius, a deposed Arian
Ambrose elected bishop of Milan 215
22
Ambrose, bishop of Milan, 268;
testimony of the emperor The-
odosius to his fidelity and
virtue
310
Ammonius, the father of Arius. 28
Amphilochius, bishop of the me-
tropolis of Lycaonia
226
defends the faith in
Lycaonia
bishop of Iconium,
by a remarkable expedient,
convinces the emperor Theo-
dosius
Amphio made bishop of Nico-
media
Anastasius succeeds Siricius as
bishop of Rome
Antioch, divisions in the church
of
•
PAGE
•
•
•
•
205
rejoicings in, for the
fall of the tyrant Julian .
Antiochus, a priest (nephew of
the great Eusebius), banished
for his spiritual fidelity, 233;
appointed successor to Euse-
bius, 233; refuses ordination
at the hands of the heretical
bishop of Pergamos
Aphraates, a holy monk, defends
the faith in Antioch, 262; re-
monstrates with the emperor
Valens.
263, 264
5 Apion, the deacon, his mission. 22
Apollinarius, of Laodicea, mani-
fests perverted views, 275-
277; is deprived of ecclesias-
tical power, and becomes head
of an heretical sect
•
•
Arcadius, one of Theodosius'
two sons and successors
Arian heresy, origin of
268
•
302
68
320
169
233
279
327
352
GENERAL INDEX.
Arian heresy, names of those who
sided with it at the council of
Nice, 31; their creed torn to
pieces
Arian bishops-Eusebius of Ca-
sarea, Patrophilius of Scythopo-
litamus, Actium of Lydda, and
Theodotus of Laodicea
Arius first published his heresy
[A.D. 319], note
28
Arianism, its celebrated bishops 283
Arians, cruelties committed by,
at Constantinople .
Arius, a presbyter, ejected for
his heresy
. 260
his awful death
and Achillas conspire to
pervert the Scriptures
•
•
PAGE
•
•
clared innocent
16
his doctrine set forth 7-22
letter to Eusebius, bishop
of Nicodemia
23-25
Arsacius succeeds St. John
Chrysostom in the bishopric of
Constantinople
336
Artemas and Ebion, excommu-
nication of
·
•
4
55-57
Artemius, a military commander,
martyred under Julian
Articles of faith maintained by
the Nicene council
Arsenius, bishop of the Meletian
faction-concealed - an arm
produced as his- said to be
murdered by Athanasius-
Athanasius produces Arsenius
Asclepas, bishop of Gaza, accused
of Arianism at Tyre
Asclepiades, a deposed Arian 223
Athanasius, bishop of Anazaris,
85
83
condemned
•
•
's writings confute
Arius, 32; successor of Alex-
ander, 33; letter to the Afri-
cans
account
account of the
32
death of Arius
succeeds Alexander
as bishop of Alexandria
plot against, 79; de-
69
•
second plot against,
194
49
24
34
55
79
80
80, 81
Athanasius charged with adul-
tery, 84; is carried on board
of ship to save his life, 86;
banished to Treves
90; again exiled .
S
returns from exile,
PAGE
goes thither.
M
charged at Rome—
336
143
an Arian bishop 283
Attacus succeeds Arsacius as
bishop of Constantinople
16 Audius, head of an heretical
sect, denominated Audians
Auxentius, the excommunicated
bishop of Milan, death of
Avitus, a monk
•
recalled from his se-
cond banishment-reinstated
in the see of Alexandria, 116;
banished a third time by Con-
stantius, 117; condemned to
death-soldiers sent to exe-
- his ac-
cute him escapes
count of his escape
•
117, 118
's letter to the per-
secuted virgins in Alexandria 121
letter to the Afri-
cans, condemning the council
at Rimini, as opposed to that
of Nice
•
Barses, the holy bishop of Edessa,
banished by the emperor Va-
lens, 234; his death
Basil, bishop of Ancyra, 149;
reproves the emperor Con-
stantius
•
87
215
. 265
Bishops banished from Egypt
and Lybia
list of the principal
persecutions endured by
them, and their feelings at the
treatment sustained by St.
John Chrysostom.
93
•
93
. 239
•
invited to a council at
Rome, and decline
•
224
154
121
5
336
287
present at the council of
Constantinople
29
•
three hundred, assem-
bled at the council of Nice
of the great cities, list of 349
Cæsar, an imperial chamberlain 312
285
GENERAL INDEX.
353
Captive woman performs mira-
culous cures.
Chrestus made bishop of Nice
Christians, their cruel treatment
under Julian, 176 - 201; laws
prohibiting their literary in-
struction, 180; nicknamed
Galileans, 180; sepulchral
honours rendered to the bodies
of martyrs
some, slaves to am-
bition and vain-glory
letter from Con-
stantine to Sapor, king of Per-
sia, respecting them
Church widely disturbed by
dissensions among the bi-
shops
Cleopater, a deposed Arian
Confession of faith drawn up at
council of Nice, with unani-
consent the council
mous
•
•
•
·
PAGE
·
•
dissolved
Consecration of the church of
Jerusalem
Constantia, the widow of Licinius
Constantine restores tranquil-
lity - prohibits sacrifices to
idols -commands churches to
be erected and others rebuilt
-appoints believers to be
governors-temples of idols
closed and the churches pros-
perous
•
74
68
•
182
3
75
151
223
34
86
91
the emperor, at.
tends the council of Nice
'sepistle concerning
the council of Nice,-supplies
the daily wants of the church,
-his many virtues
45, 46
appoints another
day to settle differences, 53;
addressed the assembly in
Greek, 53; success ensued,
and much rejoicing, 53; or-
dered large sums to be distri-
buted to celebrate the 20th
year of his reign
's letter against Eu-
sebius and Theognis
letter to the Alex-
andrians
2
29
54
65
80
Constantine makes his will, 87;
his death at Nicomedia, 88;
his apology, 88; his burial
's (the son of the
Great) epistle to the Alexan-
drians, to bring Athanasius
from exile, 91; declines from
the true faith, 91; his death. 94
Constantius', the emperor, letter
to Athanasius, 115; calling
him from the West, 115; pro-
mising to reinstate him in his
own bishopric
•
•
•
PAGE
at Tyre, 82-84; Con-
stantine's epistle to it
held at Sardica
inconsistency
defeats Sapor, king
of Persia, 163; his fickleness
of character, 168; applauds
the determined opposition
which he had experienced from
the bishop of Laodicea, 170;
his unhappy death 170, 171
73
Conversion of the Iberians
of and torture en-
dured by a Pagan priest's
son
187, 188
Council ordered to be held at
Cæsarea, in Palestine, 81; re·
moved to Tyre, 81; Athana-
sius accused, 81; Constantine
attends .
of Rimini, 132; Arians
persuade Constantius to call
this council to expunge the
two terms substance and con-
substantial from the formulary
of the faith, 132; terms not
in the holy Scriptures, 133;
synodical letter from Rimini
to Constantius, 133 — 136;
urging the continuation of
the purity of the formulary of
council of Nice, 135; pre-
sented to Constantius by Arian
courtiers, 136; a second letter
to Constantius
•
of Nice, a city of Thrace,
138; the formulary of faith
there compiled heterodox
23
89
116
157
81
82
96
137
138-140
354
GENERAL INDEX.
!
Council at Antioch, summoned
by Constantius to substitute
the words "of a different sub-
stance," for the term (C
substantial".
con.
of Illyria, 217; its epis-
tle concerning the faith
. 286
of Constantinople, 284;
confirms the Nicene creed
Cyril succeeds Maximus as bi-
shop of Jerusalem, 151; is
deposed and expelled, 151;
repairs to Tarsus, 152; falsely
accused to the emperor Con-
stantius, 153; put to a cruel
death under Julian, 178; awful
judgment upon his murderers 178
PAGE
Dadoes, a leader of the Messa-
lian sect
•
Damasis, bishop of Rome, 140,
268; opposes the Apollinarian
heresy
•
•
•
Death, awful, of a reviler .
Demosthenes, cook to the em-
peror Valens, taunts the bishop
of Cæsarea, and receives a
remarkable replication
Design of the work.
Devil, the, devising means to
destroy the church
Didymus, of Alexandria, opposes
Arianism
•
Diodorus opposes Leontius
-- a distinguished lay-
man, stands forward in defence
of the faith at Antioch .
Dionysius, bishop in Italy, ba-
nished .
Dracilianus entrusted to build
the holy church
•
166
221 |
•
225
293
264
266
147
261
123
61
Earthquake, remarkable, at Nice 150
Edesius and Frumentius driven
to India by distress for water,
not slain but presented to the
king, 71; raised to honour, 72;
Edesius went to Tyre, 72;
Frumentius to Alexandria, 72;
reported that India desired to
have spiritual light, 72; made
a bishop and sent a missionary 72
Elebichus, a general
Elpidius, the presbyter, his mis-
sion to the diocesan bishops in
Asia
Ephraim, of Edessa, opposes
Arianism
242
3
said to have been ap-
pointed bishop of Edessa
Eunomians, their blasphemous
creed
1 Eunomius possesses himself of
the bishopric of Cyzicum, 157;
by deceit obtains ordination,
160; threatens to propagate
heresy, 161; is induced pre-
maturely to divulge his inten-
tions, 162; flies to avoid the
emperor Constantius' citation,
and establishes a sect
(an Arian) elected
bishop of Samosata, 231; his
submissive conduct
PAGE
312
•
·
•
•
▸
Eudoxius, bishop of Germanica,
takes forcible possession of the
chief authority in Antioch,
149; his malignant persecu-
tions, 149; bishops Basil and
Eustathius denounce him to
the emperor Constantius, 149;
who orders his expulsion, 150;
seizes upon the government of
the church of Constantinople 157
Eugenius usurps the throne of
Valentinian, 320; is defeated,
325; sentenced to death
Eulalius succeeds Eustathius as
bishop of Antioch.
Eulogius, a presbyter of Edessa,
banished by the emperor Va-
lens, 237; restored
•
•
•
•
Euphonius succeeds Eulalius as
bishop of Antioch
Eusebius, two of that name, bi-
shop of Nicomedia, and bishop
of Cæsarea
of Palestine wrote a
history from the time of the
apostles to that of Constantine
bishop of Cæsarea,
condemned
his letter to Paulinus,
bishop of Tyre
221
266
326
70
239
280
291
163
232
70
2
24
25
GENERAL INDEX.
355
Eusebius, bishop of Cæsarea, at
one time favoured the Arian
heresy, but afterwards signed
the Nicene confession of
faith
bishop of Cæsarea,
epistle concerning the Nicene
formulary of faith
•
bishop of Cæsarea,
confutation of the Arians, on
"consubstantial"
bishop of Nicomedia,
assists Arius to settle in Con-
stantinople
bishop of Nicomedia,
unlawfully translated, 64; ex-
pelled .
•
bishop, banished by
the Milan council.
bishop of Samosata,
sternly opposes the emperor
Constantius
•
•
·
PAGE
-
•
bishop of Antioch,
attacked by Eusebius, Theog-
nis, and Ārius, 68; charged
with adultery, 69; proved to
be not guilty
•
bishop of Sebaste,
capital of Armenia
Euzoius, patron of the Arian
heresy, made bishop of Lao-
dicea, 168; is struck by the
emperor Julian
·
bishop of Samosata,
wisdom and courage of, 230;
is banished to Thrace, 231;
exemplary conduct of his be-
reaved flock.
. 231-233
receives his death-
blow from a woman, 280;
noble conduct in death.
bishop of Chalcidia
an Arian bishop
Eustathius the Great, bishop of
Antioch, was the first to speak
at the council of Nice
's writings in confu-
tation of Arius
•
36
•
47
53
55
65
123
170
280
280
283
30
32
71
149
185
Evagrius elected bishop of An-
tioch, in opposition to Flavian 320
Evolcius, a deacon, banished for
his sound principles
233
Excommunications, 23; reasons
for many of them.
Faustus, a deposed Arian.
Felix bishop of Rome while Li-
berius was in banishment
an apostate, wretched death
of
Festivals held in the churches
under Constantine
Flacilla, the pious consort of the
emperor Theodosius, 310; her
death
-
course
Flacillus succeeds Euphonius as
bishop of Antioch.
Flavian reasons with the Mes-
salian heretics
succeeds Melitius in the
bishopric of Antioch, 319; is
summoned by the emperor to
Rome, 320; refuses obedience,
321; is restored to the em-
peror's favour
•
Gaïnas, a Scythian chieftain, de-
mands a church for Arians to
worship in, 322; being re-
fused, he raises the standard
of revolt, but yields to the in-
fluence of St. John Chrysos-
•
•
+
•
+
•
·
. 186
PAGE
•
an illustrious layman,
becomes champion of the faith
in Antioch
Flavianus defends Scripture and
exposes the deceit of Leontius 147
Frumentius communicates the
truth in India
an Arian bishop
Goths prevail against the empe-
ror Valens, 269; are seduced
to adopt the Arian heresy
•
144
223
•
131
2
311
70
tom
Gallus, Cæsar of the East, his
impious conduct
172
George, appointed bishop of
Alexandria, 119; his wicked
120, 122
bishop of Laodicea, de-
nounces Arianism, 167; is
banished by the emperor Con-
stantius
226
321
261
73
. 168
283
333
272
356
GENERAL INDEX.
his death
PAGE
Gratian ascends the imperial
throne, 274; restores the ex-
pelled orthodox pastors, 274;
endeavours to exterminate the
Arians.
Gregory, bishop of Berea, con-
demned
bishop of Alexandria,
268
bishop of Nyssa, stre-
nuously defends the faith
bishop of Nazianzus,
zealously defends the faith. 268
(of Nazianzus) con-
firmed in the bishopric of
Constantinople
an Arian bishop
•
275
285
. 283
Helena, mother of Constantine,
her zeal in building the holy
church, 62; discovery of the
crosses, 63; orders some of
the nails to be driven into the
emperor's helmet and into the
bridle of his horse, to fulfil the
prophecy of Zachariah, 63; her
death
•
Hellanicus, bishop of
Tripoli,
opposed to Arius .
Hermes, a leader of the Messa-
lian sect
•
Hermon governed the church at
Jerusalem
Honorius (one of Theodosius'
two sons and successors) abo-
lishes gladiatorial combats
Hosius worthy of especial ho-
nour
•
•
Iberia, the truth promulgated in,
by a captive woman
India, the gospel introduced
into
received the light of faith
Innocent succeeds Anastasius as
bishop of Rome
117
Isaac, a hermit of Constanti-
nople, warns the emperor Va-
lens
Ischeras slanders Athanasius
Isidore, ordained a bishop by St.
Eusebius
•
24
•
64
25
225
5
326
99
73
James, bishop of Antioch, said to
work miracles
bishop of Nisibis, by
prayer, aids in the defeat of
Sapor, king of Persia 163-166
Jews assent to Julian's com-
mands to rebuild the temple,
and the attempt is defeated by
signal judgments
196-198
John, bishop of Apamea, death
of.
73
71
320
271
102
280
ᏢᎪᏩᎬ
•
a hermit of remarkable aus-
terity, 322; is sent for by the
•
•
29
emperor
Jovian is elected to succeed the
emperor. Julian, 207; con-
cludes a truce with Persia,
208; recalls the exiled bishops,
and reinstates those who ad-
hered to the Nicene faith, 209;
restores the church's reve-
nues, 213; his death
. 213
(an Arian) bishop of Per-
gamos, 233; banished to Ar-
menia
Julian succeeds the emperor
Constantius, 171; his charac-
ter in youth, 172; recalls the
bishops who had been exiled
by his predecessor, 174; his
impiety and its consequences,
176; confiscates the holy trea-
sure and vessels, 185; pro-
fanes the altar, 185; his mode
of tempting others to profane
acts, 192; determines war
against Persia, 198; is boldly
and publicly rebuked by a
decurion of Berea, 199; his
memorable death
202-204
(uncle of the emperor
Julian), governor of the East,
tortures Christians, 184; closes
the church built by Constan-
tine, 185; is afflicted by a
loathsome disease which ter-
minates his existence
Justina (wife of Valentinian) in-
duces her son (Valentinian the
younger) to adopt the Arian
heresy, 299; and conspires
against bishop Ambrose
·
315
323
234
186
300
GENERAL INDEX.
357
Juventius, a Roman convert, tor-
tured to death by Julian
•
Lucius kept three years out of
communion
Leontius, a Phrygian of subtle
nind, succeeded Stephen as
bishop of Antioch
•
+
PAGE
a eunuch, succeeds
to the chief authority in An-
tioch, 146; reason why he be-
came a eunuch, 146; account
of his impiety and artifices,
146-148; his malice against
Diodorus and Flavianus
bishop of Galatia
-
•
•
•
A
•
•
•
•
Letoius, bishop of Melitene, per-
secutes the Messalian heretics 226
Letter of the bishop of Alexan-
dria to the bishop of Constan-
tinople and others
to Alexandria concern-
concern
ing Melitus
of Constantine respect-
ing the building of churches,
58; on the preparation of the
holy Scriptures, 59; to Maca-
rius, bishop of Jerusalem, con-
cerning the building of the
holy church
from the emperors Va-
lentinian and Valens, to the
dioceses of Asia respecting
"consubstantiality"
218
from Peter (the expelled
archbishop of Alexandria) de-
scribing the horrid impieties
of his successor Lucius 247-258
of Damasis, bishop of
Rome, denouncing Apollinaris
and Timothy, the Arian he-
retics.
Literius succeeded Julius, as bi-
shop of Rome, banished at the
council of Milan, 125; confe-
rence with Constantius, 125—
130; return from banishment 130
Lucifer, bishop in Sardinia, ba-
nished.
190
bishop of Sardinia, be-
comes head of a sect called
Luciferians
16
•
115
148
328
6
37
60
123
. 176
Licinius, Maxentius, and Max-
imin-on their death tran-
quillity restored
Lucius (an Arian) elected bishop
of Samosata, 232; banishes
the orthodox clergy
installed archbishop of
Alexandria, 245; commits an
atrocious deed, 246; his cruel
and impious course
Lydda, now called Diospolis
Macarius governed the church
in Jerusalem
•
K
•
·
•
•
PAGE
bishop of Jerusalem,
opposed to Arius .
63
his account of the
death of Arius, 55; heals a
lady by touching the cross
Macedonius, a pious hermit,
312; prevails with the em-
peror Theodosius.
the heretic
Magnentius assumes the govern-
ment over the western empire
on the death of Constans
Magnus, royal treasurer, 250;
his wicked course
250-258
Marcellus's writings read at
synod held at Sardica
103
*
•
-
bishop of Apamea, aids
in the destruction of idola-
trous temples
Marcion, a heretic
Marcus, bishop of Arethusa, tor-
tured
•
•
•
Maris, bishop of Dolica
an Arian bishop
Massacre at Thessalonica
Mavia, a heroine, at the head of
Ishmaelite tribes.
·
2
•
233
•
250
25
5
25
179-180
313
96
122
293–295 | Maxentius, Maximin, and Lici-
nius-on their death tran-
quillity restored
Maximus, the emperor, remon-
strates on behalf of the faith
with Valentinian the younger 301
a Roman convert, tor-
tured to death by Julian
ordained bishop of
Constantinople, 285; deposed 286
bishop of Seleucia 328
190
315
330
280
283
304
258
2
358
GENERAL INDEX.
Melitius succeeds to the bishop-
ric of Antioch
his noble remonstrance
nstran
with Paulinus, 278; is ap-
pointed bishop of Tarsus, 279;
his death
Melitus the Egyptian deposed,
note
•
PAGE
•
•
•
37
Menophantes, an Arian bishop. 283
Messalian heresy, 225; the sect
expelled from Syria, and settle
in Pamphylia
Milan, council of, 122; called
by the emperor to condemn
the orthodox, and confirm the
creed of Tyre, and overthrow
the Nicene creed, 122; the
bishops refuse the emperor's
demand, 123; and such were
exiled .
122-123
Miltiades, bishop of Rome
Moses refuses ordination at the
hands of the Arian bishop Lu-
cius, 259; is ordained to archi-
episcopal office by orthodox
dignitaries
•
Narcissus, an Arian bishop
Nectarius elected to succeed
Maximus as archbishop of
Constantinople
•
Nice, general council of
Nicene formulary of faith .
rally approved
pro-
nounced orthodox by the em-
peror
Optimus defends the faith
Syria
Orthodox doctrines stated
opposed to those of Arius
Paphnutius of Egypt.
C
•
•
gene-
Onager the leader in a wicked
plot against Euphratas, 113;
proved to be guilty, 115;
charges bishop Stephen with
instigating him, 115; Stephen
deposed
•
in
167
•
as
285
227
5
259
283
286
28
47
49
49
115
268
8-22
30
Palladius, governor of Alexan-
dria, 247; his iniquitous
PAGE
•
course
Patrophilus, an Arian bishop
Paul, bishop of Antioch, heresy
of, and excommunication
bishop of Neo-Cæsarea,
tortured
bishop of Constantinople,
accused by the Arians, 95;
strangled by order of Philip
the Pro-consul
250-258
283
·
•
a monk
Paulinus, bishop of Tyre, con-
demned
•
bishop of Gaul, ba-
nished .
appointed bishop
an Arian bishop
contends against Fla-
vian, the right to the bishop-
•
•
•
•
-
Ga
archbishop of Alexandria,
243; expelled
Philogonius succeeds Vitalis at
Antioch
ric of Antioch, 319; his death 320
Peter, martyred at Alexandria
3
bishop and martyr of Alex-
andria, deposes against Me-
litus
•
bishop of Antioch,
•
•
•
16
30
•
95
266
Roman ladies have audience of
the emperor Constantius
24
opposed to Arius
Plot against bishops Euphratas
and Vincentius
and
148
·
Psalms of David, public singing
of, originated by Flavianus
Diodorus at Antioch
[A.D. 350]
Polychronicus, a deposed Arian 223
Protogenes, a presbyter of Edes-
sa, banished by the emperor
Valens, 238; restored
bishop of Carras
Publia, a deaconess, refuses sub-
mission to the profane com-
mands of the emperor Ju-
lian
糖
​Publius, a monk
123
175
283
37
244
5
25
112
195
. 266
239
280
131
GENERAL INDEX.
359
PAGE
Rufin, comptroller of the palace
under Theodosius, 306; vainly
intercedes, on behalf of the
emperor, with bishop Am-
brose
225
Sabbas, a leader of the Messa-
lian sect
Sabellius—his heretical teaching 18
his hypothesis
Sapor, king of Persia, sustains a
291
miraculous defeat. . 163-166
Sardica, council at
96
Schoolmaster, the fulfilment of
a remarkable prediction by a 201
Sebastian's cruelties at Alexan-
•
dria
119
Sedition in the city of Antioch . 311
Seleucia, council held at, 151;
its proceedings
Serapis, a Fagan temple, 318;
destruction of his statue within
it .
Silvanus, bishop of Tarsus, 152
protects Cyril, the exiled
bishop of Jerusalem, 152;
defends the term "con-sub-
stantial" before the emperor
Constantius .
4
•
•
•
Silvester, bishop of Rome
Simeon, a monk
Siricius succeeds Damasis, as
bishop of Rome
Spiritualists-their blasphemous
€ 319
•
•.
creed
Stephen, bishop of Antioch, op-
ponent to orthodox doctrines,
112; his immoral conduct,—
employs Onager in infamous
conduct, and deposed
St. Athanasius, condemned to
death by Julian, saves himself
by stratagem and flight, 181,
182; his death
St. Basil, bishop of Cæsarea,
240; resolutely opposes the
authority of the emperor Va-
lens in matters pertaining to
faith
St. John Chrysostom appointed
bishop of Constantinople, 327;
his zeal for the cause of truth,
•
307
•
•
152
156
5
266
320
291
115
243
241
PAGE
328; endeavours to reclaim
the Goths from Arianism, 329;
also to convert some nomadic
Scythian tribes, 330; encoun-
ters Gaïnas, a powerful Scy-
thian chieftain, in argument
before the emperor, 331; af-
terwards, when in revolt, sub-
dues him by his holy reputa-
tion and conduct, 333; sustains
persecution and banishment,
334; is recalled and a second
time sent into exile, where he
dies
•
St. Julian, a monk, prescient of
the death of the tyrant Julian,
201; is falsely accused of
Arianism
•
Synodical epistle respecting Me-
litus
letter from Sardica
against Arians
the coun-
cil of Rimini to the bishops of
Illyria.
epistle against the
deacon Aëtius
letter to the emperor
Jovian respecting the main-
tenance of the Nicene faith
•
•
-
·
209-213
issued by the
council of Constantinople 287
written by Da-
masis, against various heresies
•
335
Theodore, a young Christian,
cruelly tortured by order of
Julian .
264
295-299
Symeon, a leader of the Mes-
salian sect
•
37
97
•
140
158
Telemachus, a deposed Arian 223
a monk, murdered
whilst endeavouring to sepa-
rate two gladiators in combat 326
Terentius, a pious general, his
mild rebuke of the emperor
Valens.
:
225
183
283
an Arian bishop
bishop of Mopsuestia 328
269
360
GENERAL INDEX.
Theodosius, a general, gains a
signal victory, 281; sees a
vision
PAGE
remarkable recogni-
tion of the bishop of Tarsus
by
the emperor, remon-
strates with Valentinian the
younger, 301; wins him back
to the faith, and revenges the
murder of Gratian, 302;
enacts a law against heretical
assemblies, 303; receives a
remonstrance from bishop
Ambrose, 305; his bitter re-
pentance, 306-309; causes
the demolition of idolatrous
temples, 314-317; heals the
long - continued dissensions
among the churches, 321,
322; obtains a signal victory
through faith and prayer, 323;
his death
•
•
#
24
•
Theodotius, bishop of Laodicea,
condemned
Theodotus, bishop of Jerapole. 281
an Arian bishop
283
283
Theognis, an Arian bishop
bishop of Nice, ex-
•
pelled
Theonas and Secundus excom-
munication of
Theophilus, bishop of Alexan-
dria, takes active steps to sup-
press idolatry within his juris-
diction.
Alexandria
•
•
Trajan, a military chief, boldly
rebukes the emperor Valens . 270
Trinity, on the consubstantial
and eternal .
41
284 Urfila, bishop among the Goths 273
Valentinus, his heretical teach-
ing
Valentinian resents the public
profanity of the emperor Ju-
lian, and is banished, 192;
proclaimed emperor, 214;
convokes the bishops to fill
up a vacant prelacy, 215; his
death
299
Valens disabled when about to
sign the edict of banishment
against bishop Basil, 243; de-
feated by the Goths, 272; his
untimely end
(brother of the emperor
Valentinian) is seduced into
the Arian heresy, 228; expels
several exemplary bishops, 229;
and elevates to the prelacy men
of heretical opinions, 229; per-
secutes the Christians at E-
dessa
65 Vetranion, bishop of Scythia,
rebukes the emperor Valens. 271
37 Vitalis, bishop of Antioch
5
282
326
becomes bishop of
318
320
PAGE
•
·
•
•
Wife of Julian (governor of the
east), beautiful exhortation to
her dying husband
Zeugmatus, a monk .
遭
​18
272
235
186
. 266

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