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. IX. Concerning those termed The long Monks, and how Theophilus having conceived an implaca∣ble hatred against Johannes upon their ac∣count, made it his business to get him deposed [from his Bishoprick]

NOt long after this, the Monks together with Dioscorus and his Brethren, went from the Solitudes to Constantinople. They were accompa∣nied by Isidorus, a person for whom Theophilus had heretofore had a great * 1.1 Love; a 1.2 but was then become his most deadly Enemy, upon this account. One Peter was b 1.3 Chief-Presbyter of the Alex∣andrian Church. Theophilus had conceived an hatred a∣gainst him, and took a resolu∣tion of ejecting him out of the Church. He charged him with this accusation, that he had admitted a woman, by Sect a Manichaean, to [a participa∣tion of] the Sacred Mysteries, before he had brought her off from the Manichaean Heresie. But in regard Peter said that the woman had renounced her Heresie, and that she had not been admitted [to the Eu∣charist] contrary to Theophi∣lus's mind, Theophilus was for that reason highly incensed, in regard he was calumnia∣ted. For he affirmed himself to be wholly ignorant of what had been done. Peter therefore summoned Isidorus to attest, that the Bishop was not ignorant of what had been done concerning the woman. It hapned that Isidorus was at that very time at the Imperiall City Rome. For he had been sent by Theophilus to Damasus Bishop of Rome, that he might make a reconciliation between him and Flavianus Bishop of Antioch. For Meletius's adherents made a separation from Flavianus, on account of his Oath, as has been declared * 1.4 be∣fore. Isidorus therefore being returned from Rome, and summoned by Peter to give in his E∣vidence, affirmed that the Manichaean woman was admitted [to the Sacrament] agreeable to the Bishop's consent: and that the Bishop himself administred the [Sacred] Mysteries to her, Hereupon Theophilus was highly enraged, and out of anger ejected them both [out of the Church.] This was the occasion of Isidorus's accompanying Dioscorus and his Brethren to Constantinople; that the designs which had frau∣dulently been formed against them, might be in∣spected and lai•• open before the Emperour him∣self, and Johan•••••• the Bishop. Johannes infor∣med hereof, gave the men an honourable rece∣ption; and excluded them not from communion

of the Prayers; but said he would not allow them a communion of the [Sacred] Mysteries, before cognizance had been taken of their Case. Whilest the affair was in this posture, a false report is brought to the hearing of Theophilus, as if Jo∣hannes had both admitted them to the Sacred Mysteries, and was also ready to give them as∣sistance. Wherefore [Theophilus] made it his whole business, that he might not only be reven∣ged upon Dioscorus and Isidorus, but cast Jo∣hannes also out of his [Episcopall] Chair. He sends Letters therefore to the Bishops of every City, concealing indeed his own design, and to appearance blaming therein Origen's Books only: [notwithstanding,] Athanasius, (who lived long before him,) in confirmation of his own Faith, has frequently made use of the authority and Testimony of Origen's writings, in his Ora∣tions against the Arians.

Notes

• * 1.1

  See the second chapter of this book.
• a 1.2

  Besides this reason of Theo∣philus's hatred against Isidorus, Sozomen (book 8. chap. 12.) re∣lates two other causes. The first was, because Isidorus had refused to give evidence in favour of Theophilus's Sister. The second, because ••e had reproved Theo∣philus for his over much diligence in building Churches, where∣by he wasted the money of the Church, which ought rather to have been bestowed on the poor. I am easily induced to believe, that these were the reasons of Theophilus's hatred against Isido∣rus; in regard both Socrates and Sozomen do expressly attest it. Notwithstanding, Isidorus was not for these reasons ejected out of the Church; but was condem∣ned by the sentence of the Bi∣shops, on account of Origen's Errours, which he maintained▪ as Baronius has long since in∣formed us from Palladius in Lau∣siaca. Vales.
• b 1.3

  So Arsacius, who succeeded Chrysostome in his Bishoprick, is termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chief-Presbyter, in the Acts of the Synod ad Quercum; and one Martyrius is stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chief-Deacon. Sozomen calls this Peter Arch-Presbyter. This is a name of honour, not of ancientness. For the Bishops Elected whom they pleased out of the Colledge of Presbyters to be Arch-Presby∣ters, as Liberatus informs us in his Breviarium, chap. 14. Vales.
• * 1.4

  See book 5. chap. 15.