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. X. That the Emperour ordered a Synod of all the Sects to be convened, at which time Arcadius his son was proclaimed Augustus; and that the Nova∣tians (who as to their faith embraced the same sentiments with the Homoöusians) were the only persons that had permission to hold their assemblies within the City. But the other Hereticks were forced from thence.

BUt, there were disturbances in other Cities also, [which hapned] at such time as the Arians were ejected out of the Churches. On account whereof I cannot choose but admire the Emperours judiciousness and prudence. For he suffered not (so far as it was in his power [to prevent them,]) the Cities to be filled with tumultuous disturbances: but with∣in a short space of time, ordered a Synod of all the Heresies to be again convened, supposing that by a mutual conference of the Bishops, one con∣cordant opinion would prevail amongst all men. I am of opinion, that this design of the Empe∣rour's was the cause of that fortunate success he [then] had. For, about the same time, by a particular dispensation of divine providence, the Barbarous Nations were reduced to a subjection to him. And amongst others, Athanarichus King of the Goths made a Surrendry of himself with all his own people unto him, a 1.1 who soon after died at Constantinople. Moreover, at that time the Emperour pro∣claimed his Son Arcadius, Augustus, in the second Con∣sulate of * 1.2 Merobaudes which he bore with † 1.3 Saturninus, on the sixteenth of January. Not long after these things, the Bishops of every Sect ar∣rived from all places, in the same Consulate, in the month June. The Emperour therefore having sent for Ne∣ctarius the Bishop, consul∣ted with him, what project should be made use of that the Christian Religion might be freed from dissentions, and the Church reduced to an Union. And he said, that that Controversie which caused a separation in the Churches, ought to be discussed, that so by a removal of the Discord, an agree∣ment might be effected in the Churches. At the hearing of this Nectarius was full of anxiety and sollicitude. And having sent for Agelius

then Bishop of the Novatians, (in regard he was a person that embraced the same sentiments with him as to the Faith,) he makes known to him the Emperours intent. He, as to other things, was indeed a very pious person: but be∣ing not very able to maintain a dispute, con∣cerning the Doctrine [of Faith,] he proposes his Reader under him, by name Sisinnius, as a fit per∣son to manage a Conference. But Sisinnius (an eloquent man, and well experienced in affairs, one who had an accurate skill in the expositions of the Sacred Scriptures, and in Philosophick o∣pinions,) knew that these Disputations do not only not unite dissentions, but also raise Heresies to an higher degree of contention. Upon which account, he gave Nectarius this advice. In re∣gard he very well knew, that the Ancients avoided the attributing a beginning of Existence to the Son of God; (for they apprehended him to be Coeternal with the Father;) he advises him to shun Logical disputes; and to produce for evi∣dences the b 1.4 Expositions of the Ancients: and that the Emperour should propose to the Chiefs of each Heresie this question, Whether they would entertain any respect for the Ancients who c 1.5 flou∣rished before the dissention in the Church, or whether they would reject them as estranged from the Chri∣stian Religion? For if they reject them [said he,] then let them dare to Anathema∣tize them. And if they shall be so audacious as to do that, the multitude will forth∣with extrude them by vio∣lence. Upon the doing where∣of, the truth will undoubt∣edly obtain a manifest victo∣ry. But, if they shall refuse to reject the Ancient Do∣ctours, then it will be our business to produce the Books of the Ancients, whereby our opinion will be attested and confirmed. Nectarius ha∣ving heard all this from Si∣sinnius, goes in great hast to the Pallace; and makes the Emperour acquainted with the advice which had been given him. The Emperour em∣braces it with much eagerness, and handled the matter prudently. For, without discovering his design, he asked [the Chiefs of the Hereticks] this one question, Whether they had any respect for, and admitted of those Doctours of the Church [who lived] before [the rise of] the dissention? Upon their non-refusal of them, and their affirming that they highly revered and ho∣noured them as being their Masters; the Empe∣rour enquired of them again, whether they would * 1.6 acquiesse in them as witnesses of the Christian Religion worthy to be credited? When the Chiefs of the Sects and their Logicians (for they had amongst them many persons well provided for the combat of dispute;) heard this, they knew not what to do. For every one of them fell into a disagreement of opinion; some affir∣ming that the Emperours Proposal was good; others [thinking] it not conducive to their de∣sign. For some were one way affected towards the Books of the Ancients, others another. Nor could they any longer agree amongst themselves: and they dissented not only from other Sects, but those of the same Sect differed one from the other. Concordant malice therefore, like the tongue of those ancient Gyants, was divided, and their tower of mischief demolished. After the Emperour perceived their confused † 1.7 Dissention, and [was sensible] that they confided in dis∣putation only, and not in the Exposition of the Ancients; he betook himself to a second project. And orders every Sect to d 1.8 set forth [and de∣liver in] to him in writing a Draught of that Creed which they owned. Then, those [of every Sect] amongst them that were skilfullest and most eloquent, wrote their own opinion, making use of a great deal of caution and circumspection in their expressions. A day also was pitcht upon, whereon the Bishops of each Sect upon summons met at the Pallace. At which time were present Nectarius and Agelius, Prelates of the Homoöusian Creed; of the Arians, Demophilus; of the c 1.9 Eunomi∣ans, Eunomius himself; of those that embraced Ma∣cedonius's opinion, Eleusius [Bishop] of Cyzicum.

The Emperour gave them a very kind reception at their meeting: and having received a Draught of the Creed in writing from every one of them, retired into a private apartment alone, where he prayed with much fervency, that God would give him his assistance, in order to an Election of the Truth. And having read over every one of the written Draughts of the Creed, he tore all the rest, (disapproving of them, in regard they introduced a separation of the Trinity) except the Homoöusian Creed only, which he commended and embraced. This was the rea∣son of the Novatians flourishing again, [and of their being permitted] to celebrate their sacred assemblies within the Cities. For the Emperour, admiring their consent as to the Faith, f 1.10 with those of his own opinion, gave com∣mand by [the promulga∣tion of] a Law, that they should securely enjoy their own Oratories; and that their Churches should have the same priviledges with g 1.11 those [Churches] of his own Faith. But, the Pre∣lates of the other Sects, by reason of their disagreement amongst themselves, were condemned and despised e∣ven by their own disciples. And being reduced to a desperation, and overwhel∣med with grief, they made their departure: and wrote Consolatory Letters to those of their own party, perswading them not to be troubled, because many relinquished them, and became adherents to the Homoöusian Creed. For many [they said] were called, but few chosen. Which expression they in no wise made use of, at such time as the greatest part of the people * 1.12 through force and fear became their favourers. But neither were the Professours of the Homoöusian Creed perfectly free from trouble and disquietude. For the affairs of the Antiochian Church caused a divi∣sion amongst those that were present at the Synod. For, the Egyptians, Arabians, and Cypriots † 1.13 ga∣thering together again, said that Flavianus ought to be expelled out of Antioch. But [the Bi∣shops] of Palaestine, Phoenice, and Syria stood up in defence of Flavianus. What conclusion this affair had, I will declare in its due place.

Notes

• a 1.1

  Athanarichus King of the Goths, entred Constantinople in the Consulate of Eucherius and Eva∣grius, on the eleventh of January, and died on the twenty fifth of the same month; as 'tis recorded in Idatius's Fasti, and in Mar∣cellinus's Chronicon. On the year following, which was the year of Christ 382, when Antonius and Syagrius were Consuls, the whole Gothick Nation surrendred it self to Theodosius, on the 3^d of Octob. as says the same Idatius. Vales.
• * 1.2

  In the Greek he is called Merogaudus here, and hereafter.
• † 1.3

  His name in the Greek is Satornilus.
• b 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christophorson renders these word thus: the forms of the Creed delivered by the Ancients. Epi∣phanius Scholasticus thus: the tra∣ditions of the Ancients. I like neither Version. For Socrates means the Books of the Ancient Doctors of the Church; and more especially the interpreta∣tions of Sacred Scripture put forth by them. 'Tis certain, what he terms 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [Expositions] here, he does a little after call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Books of the Ancients. Where∣fore I have here chosen to ren∣der it Expositions, as Musculus does. For, what Socrates here calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a little lower he terms 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Expo∣sition of the Ancients. Vales.
• c 1.5

  Instead of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, accommodated,] it must un∣doubtedly be [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, flourished.] Which emendation is confirmed by Epiphanius Scho∣lasticus: for thus he renders it: De Antiquis Ecclesiae Doctoribus, qui ante divisionem floruissent, con∣cerning the Ancient Doctors of the Church who flourished before the division. Vales.
• * 1.6

  Insist, or rely upon.
• † 1.7

  Or Dis∣persion.
• d 1.8

  Instead of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to make known their Draught of the Creed] I had rather read, as Nicepho∣rus does▪ [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to set forth [and deliver in] to him in writing a Draught.] &c, Vales.
• c 1.9

  This Draught of the Creed, which Eunomius then presented to the Emperour Theodosius▪ I have by me in Manuscript; for which I am oblieged to the most famous and Learned Emericus Bigotius. In the Bavarian Manuscript, and in Livineius's Copy, this Draught of the Creed was placed at the latter end of Gregorius Nyssenus's Books a∣gainst Eunomius, as Gretser attests. But, in the Florentine Copy, from which Bigotius transcribed this Creed, it was placed before those Books. Nor, will it be unusefull, to insert it here. For, though it contains Eunomius's whole impiety; yet some things occur in it, in no wise despicable.

  EUNOMIUS's Creed.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whereas God and our Sa∣viour Jesus Christ according to a most just sentence has said, that he will con∣fess before God and the Father, those which should confess Him before men, and that he will deny such as should deny Him: and whereas the Apostolick Doctrine does exhort us, to be always ready to [give] an account to every one that asketh it: Whereas [lastly,] the Imperial commands do require this Confession; with all readiness We confess what our Sentiments are, and that We Believe in one only true God, according to his own Doctrine, not honouring Him with a false voice. For He cannot lye. But is by nature and Glory truly one God: without beginning, always, and eternally alone. Not parted or divided into many as to his Substance, according to which he is one: nor existing sometimes one, at others another; no•• receding from what he is: nor formed from one Substance into three Persons. For he is altogether and wholly one, continuing always alone in one and the same manner. Having no companion of his Divinity, no partaker of his Glory, no Consort of his power, no Assessour of his Kingdom. For he is one and the only Omnipotent God, God of Gods, King of Kings, and Lord of Lords. The Highest over all the earth, the Highest in the heavens, the Highest in the Highest, the Heavenly things: true in being what he is, and always continuing so. True in his Works, true in his Words. The beginning of all Subjection, Power, Empire. Above Conversion, and free from change, as being incorrupt. Not dividing his own Substance in begetting, nor being the same begetting and begotten, or existing the same Father and Son. For he is incorrupt. In working in no wise wanting matter, or members, or natural instruments. For he stands in need of nothing. WE BELIEVE also in the Son of God, the only Begotten God, the First begotten of every Creature, Christ the true God, not unbegotten: not (before he was,) named the Son without Generation, be∣gotten before every Creature. Not uncreated. The Beginning of the Waies of God [in order to his] Works, and being the Word in the beginning: not without a beginning. The living Wisdom, the operating Truth, the sub∣sisting Power, the begotten Life: as being the Son of God giving Life to the living; and restoring Life to the dead: the true Light, enlightning every man that cometh into the world: God, and the Minister of Good things; in regard he is begotten of the Goodness and Power of the Father: who hath not divided with him that has imparted the Dignity, nor with any other, his Fathers Substance, or Kingdom. But by Generation is made Glorious, and the Lord of Glory. Who has received Glory from the Father, but has not partaken of the Fathers Glory. For, the Glory of the Almighty is incommunicable, as he himself has said, I will not give my Glo∣ry to another. Who has been glorified by the Father before ages. Who has been glorified by the Father through ages, and throughout the whole rational and created Substance. Whom the whole celestial Milice doth guard. For he is the Lord and King of Glory, as being the Son of God and God: the Framer of things immortal and mortal, the Framer of Spirits and of all flesh. For all things were made by him, and without him nothing was made. The King and Lord of all Life and breath of those [Creatures] that were made by him. For all things were delivered unto him by the Father, according to his holy expression, and the Father hath given all things into his hand. Obedient to the framing and creating of the things which are. Obedient to every Administration. Not receiving his being the Son, or God, from his obedience: but in that he is the Son, and is the only begotten, he is made God. Obedient in Works. Obedient in Words. The Mediatour in Sentences [or Decrees.] The Media∣tour in Laws. Him we acknowledge to be the Sun of God, and the only begotten God. Him alone [we acknowledge to be] like to him that begat him upon account of an eminent similitude and a peculiar conception [or sig∣nification.] Not as the Father [is] to the Father. For there are not two Fathers. Nor as the Son [is] to the Son, there being not two Sons. Nor as the Unbegotten to the Unbegotten. For there is one only Unbe∣gotten, [to wit] the Omnipotent; and one only begotten Son. But [he is like] as the Son to the Father: in regard he is the Image and Seal of every operation and power of the Almighty: the Seal of all the Works, Words, and Councels of the Father. Him we acknowledge to be one of those who covered the earth with [a deluge of] waters. Who burnt the Sodomites with fire. Who inflicted punishment on the Egyptians. Who made Laws according to the Commandment of the Eternal God. Who in the times of the Prophets converst with the Ancients. Who called those that refused to obey. Who has received all power of Judging. For the Father judgeth no man: but hath given all judgment to the Son. Who in the last days was made flesh: made of a woman. Made man in order to the deliverance and Salvation of us men. Who assumed man [or humanity] consisting of a Soul and Body. Who by his tongue and mouth Preached peace to those that were near and such as were remote. Who was made obe∣dient unto the Cross and unto death. And who saw not corruption, but rose again the third day. And after his Resurrection he compendiously expounded the mystery to his [disciples.] He sits on the right hand of the Father: and shall come to judge the quick and dead. After this [person,] We Believe in the Paraclete, the Spirit of Truth. The Teacher of Piety. Made by the Only begotten, to whom he was once subject. Who is not to be reckoned after the Father, nor together with the Father. For there is one only Father, who is God over all. Nor is he to be equalled with the Son. For he is the Only begotten, and has no Brother begotten at the same time with him. Nor yet is he to be compared with any other thing. For he has transcended all other things that have been made by the Son, in Ge∣neration, Nature, Glory, and Knowledge. In regard he is the first and best, the greatest and most beautifull work of the Only begotten. Who also him∣self being one, and the first, and the Only, and the most eminent of all the Sons composures, by reason of his substance and natural Dignity; does per∣fect every operation and Doctrine according to the Sons arbitrement, by whom he is sent, and of whom he receives. And he makes a relation to those that are instructed▪ teaching the Truth: sanctifying the Saints: leading them who come to the Sacrament: dividing to the Spirit all his free gifts, who gives grace. And he cooperates with the faithfull, in order to their understanding and contemplation of the things commanded. Who groans with them that pray: is the Guide to what is profitable: gives strength in order to Piety: enlightens Souls with the light of knowledge: purges the thoughts: chases away devills: cures the sick: heals the diseased: brings back the wanderers [into the way:] comforts the afflicted: erects those that stumble and fall: refreshes those that labour: encourages with shouts those that strive: emboldens those that are fearfull: is the Guardian and Overseer of all men: takes all imaginable care, and makes provision for the promotion [or access] of the well minded, and for the preservation of the more faithfull. Further, We Believe in that Resurrection▪ which shall be [effected] by our Saviour; [to wit] of those very Bodies which have been dissolved, together with their proper members and particles: when nothing shall be wanting or changed, of those things which composed every mans body in this present life. Moreover, [We Believe] the Judgment which shall be after this, of those things which have been ill-thought or acted; and likewise of all the works, words, actions, practises, conceptions of the mind, and thoughts which have hapned in this present life: so that nothing at all, whether of the greatest matters, or of the least, shall be con∣cealed: nothing of those things, which have been legally done, or unjustly perpetrated, shall be neglected or overlookt: but a proportionate and just sentence shall be given [or measured out.] And those that have continued impious and sinners to the end [of their lives,] shall be sent away to an endless punishment. But such as have led Holy and righteous lives, shall be taken up to an eternall life. These are our Sentiments, which we have learned from the Saints, and thus we think and believe. We have omitted nothing of what we have learned, on account of shame, or out of fear. Nor have we by reason of turpitude or contentiousness made any additions thereto, or perverted any thing therein. Neither are we conscious to our selves of any such falsity or detestable impiety as is framed against us by those Syco∣phants, or slanderers; Whose damnation is just.

  That this is the confession of Faith, which was delivered by Euno∣mius to Theodosius, in the month June, on the second Consulate of Merobaudes which he bore which Saturninus; is evident from these words which occur at the beginning of this confession; to wit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and whereas the Imperial commands do require this confession. Vales.
• f 1.10

  Instead of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, about those of his own opinion,] it must be thus mended [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with, or to those of his own opinion.] The same errour occurs before in this chapter; where he says, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which we have corrected by ren∣dring it thus: For some were one way affected towards the Books of the Ancients, others another. Vales.
• g 1.11

  I read [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. [not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with those [Churches] of his own Faith. For the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Churches is understood. The priviledges of Churches are, a priviledge of sanctuary, a priviledge of re∣ceiving Embassies, and the like. Vales.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, per∣haps he means the Imperial power; for Constantius and Valens were great favourers of these Sects.
• † 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ma∣king a joynt at∣tempt a∣gain.