The history of the church from our Lords incarnation, to the twelth year of the Emperour Maricius Tiberius, or the Year of Christ 594 / as it was written in Greek, by Eusebius Pamphilius ..., Socrates Scholasticus, and Evagrius Scholasticus ... ; made English from that edition of these historians, which Valesius published at Paris in the years 1659, 1668, and 1673 ; also, The life of Constantine in four books, written by Eusibius Pamphilus, with Constantine's Oration to the convention of the saints, and Eusebius's Speech in praise of Constantine, spoken at his tricennalia ; Valesius's annotations on these authors, are done into English, and set at their proper places in the margin, as likewise a translation of his account of their lives and writings ; with two index's, the one, of the principal matters that occur in the text, the other, of those contained in the notes.

CHAP. XLV. Concerning Macedonius's Heresie.

BUT Macedonius, who had been ejected out of Constantinople, being unable to bear his condemnation, could by no means endure to be at quiet. But joyned himself to those of the other par∣ty, who had deposed Acacius and his followers at Seleucia. He therefore sent an Embassy to Sophro∣nius and Eleusius, exhorting them to adhere to that Creed which was at first published at Antioch, and afterwards confirmed at Seleucia, and that they should give it an a 1.1 adul∣terate name, [to wit] the Homoiöusian Creed. Where∣fore many of his acquain∣tance and friends flock't to him, who are now from him called Macedoniani. And as many as dissented from the Acacians at the Synod of Seleucia, from thence for∣ward manifestly asserted the term * 1.2 Homoiöusios, b 1.3 where∣as before this they had not openly owned it. But there is a report, which has been prevalent amongst ma∣ny men, that this [term Homoiöusios] was not Ma∣cedonius's invention; but Marathonius's rather, whom they had made Bishop of Nicomedia a little before. Upon which account they call the followers of this o∣pinion Marathoniani also. In like manner Eustathius (who had been ejected out of Sebastia for that reason which we have mentioned a little before,) joyned him∣self to that party. But af∣ter Macedonius refused to in∣clude the holy Ghost in the Divinity of the Trinity, then Eustathius said, I cannot assent to the terming of the holy Ghost God, nor dare I call him a Creature. Upon which account, those that embrace the Homoöu∣sian-opinion, give these per∣sons the name of * 1.4 Pneumatomachi. The rea∣son, why these Macedoniani are so numerous in c 1.5 Hellespont, I will declare in its due place. Now, the Acacians used their utmost endeavours that they might be convened again at Antioch, in regard they repented their having asserted the Son to be wholly like to the Father. On the year following therefore, wherein Taurus and Floren∣tius were Consuls, they met at Antioch in Syria, (over which Church Euzöius presided, in which City the Emperour also resided [at that time]) when some few of them resumed a debate of those points which they had determined before, saying that the term† 1.6 Homoïos ought to be expunged out of the Creed, which had been published both at Ariminum, and at Constantinople. Nor did they any longer keep their Vizours on, but affirmed bare fac'd, that the Son was in all respects unlike the Father, not only as to his Essence, but in re∣lation to his Will also. And they openly as∣serted (according as Arius had affirmed) that he was made of nothing. To this opinion those who at that time were followers of Aëtius's Heresie at Antioch, gave their assent. Where∣fore, besides their having the appellation of A∣rians, they were also called * 1.7 Anomoei, and

† 1.8 Exucontii, by those at Antioch who embraced the Homoöusian opinion, who [notwithstanding] were at that time divided amongst themselves upon Meletius's account, as has been said before. When therefore they were asked by the Homoöusians, why they were so audacious, as to term the Son to be unlike the Fa∣ther, and to affirm that he exists of nothing, whenas in the Creed published by them they had said he was God of God; they attempted to elude this objection by such fallacious artifices as these: the phrase God of God (said they) has the same import with those words of the Apostle, * 1.9 but all things of God. Wherefore, the Son is of God, he being one of those all things. And upon this account, in the Editions of the Creed, these words According to the Scriptures are added. Georgius Bishop of Laodicea was the Authour of this † 1.10 Sophism. Who being a person unskilled in such expressions, was ignorant after what manner Origen had in former times discussed and interpreted such peculiar phrases of the A∣postle. But, notwithstanding their attempt to cavil after this manner, yet in regard of their in∣ability to bear the reproaches and contempt [thrown upon them,] they recited the same Creed, which they had before [published] at Constantinople: and so departed every one to his own City. Georgius therefore returning to Alex∣andria, continued his Presidency over the Chur∣ches there, (Athanasius as yet absconding▪) and persecuted those in Alexandria who embraced not his Sentiments. He was also cruel and se∣vere towards the Populace of that City; to most of whom he was very odious. At Jerusalem, d 1.11 Harrenius was Ordained in Cyrillus his room. You must also know, that after him * 1.12 Heraclius was Constituted [Bishop there,] who was succeeded by Hilarius. But at length Cyrillus returned to Jerusalem, and recovered the Pre∣sidency over the Church there. Moreover, at the same time there sprang up another Heresie, upon this account.

Notes

• a 1.1

  Translatours understood not this place. And yet they might have been informed from Harpo∣cration's Lexicon, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the term here used,) does signifie adulterate, or, counterfeit▪ by a Metaphor taken from money which has a false stamp. Socrates therefore calls Homoiöusios (For so 'tis to be written, agreeable to the Florentine and Sfortian Ma∣nuscripts; and the import of the term is, that the Son is of a sub∣stance, or Essence like to the Fa∣ther:) an adulterate name, be∣cause 'tis corrupted, and coun∣terfeitly put instead of Homoöusios (i. e. that the Son is of the same substance, or Essence with the Fa∣ther:) which is the name of the true and uncorrupted Creed. Further, the Acacians rejected as well the term Homoïousios▪ as Ho∣moöusios; and retained only Ho∣mo••os (i. e. like the Father;) and wholly abhorred the term Ousia (i. e. Substance.) Vales.
• * 1.2

  That is, that the Son is of a Sub∣stance, or Essence like to the Father.
• b 1.3

  This place is corrupted by a transposition of the words; which may easily be rectified thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from thence forward manifestly asserted the term Homoiousios, whereas before this they had not openly owned it. Nor do I doubt but Socrates wrote thus. Christophorson and Mus∣culus apprehended not the mea∣ning of this place. But Epipha∣nius Scholasticus's rendition of it agrees with our Version: only instead of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and as ma∣ny as▪ the reading in his copy seems to have been [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for as many as] which displeaseth us not. Vales.
• * 1.4

  That is, Adversa∣ries, or Op∣posers of the holy Spirit.
• c 1.5

  In the Allatian Manuscript, the reading is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 about Hel∣lespont] Vales.
• † 1.6

  That is, Like the Father.
• * 1.7

  They ter∣med them Anomoei, because of their asser∣ting the Son to be unlike the Father.
• † 1.8

  They had this name, in regard they maintained the Son to be made of nothing, or, of things which are not. See Athanasius, pag. 906. Edit. Paris; whence Socrates borrowed these names for these Hereticks.
• * 1.9

  1 Cor. 11. 12.
• † 1.10

  Or, Fal∣lacy.
• d 1.11

  In the Allatian M. S. he is called E∣rennius; where this whole pas∣sage is thus worded: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. At Jerusalem, Cyrillus having been deposed, as has been said, Erennius succeeded in that Church: after whom, E••∣racius▪ and after him Hilarius. But Jerome (in his Chronicon) calls him Irenius: for this is the reading in the most correct copies, and in Johannes Miraeus's Edition; Maximus Hieroso••ymorum Episco∣pus moritur. Post quem, Ecclesiam A••iani invadunt, id est Cyrillus, Eutychius, rursum Cyrillus, Irenius, tertiò Cyrillus, Hila••ius, quarto Cyrillus: id est, Maximus Bishop of Jerusalem dies; after whom, the A••ians invade that Church, that is, Cyrillus, Eutychius, Cyrillus the second, Irenius, Cyrillus the third, Hilarius, Cyrillus the fourth. In Nicephorus Constantinopolitanus's Chronicon, he is very corruptly called Arsenius. Vales.
• * 1.12

  Maximus Bishop of Jerusalem had at his death ordained Heraclius to be his successour. But Acacius Bishop of Caesarea, together with some other Arian Bishops, slighting his ordination, substituted Cyrillus in the room of Maximus being now dead. This Cyrillus degraded Heraclius from his Episcopal dignity, and reduced him to the degree of a Presbyter; as Jerome relates in his Chronicon. Vales.