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. VII. Concerning the Dissention which hapned be∣tween Theophilus [Bishop] of Alexandria, and the Monasticks in the Solitude. And how Theophilus Anathematized Origen's Books.

A Little before this, a question had been star∣ted, whether God were a body, and had an humane shape; or whether he were incor∣poreall, and forreign, not only to an humane, but to any other bodily shape and figure what∣ever. By reason of this question, strifes and con∣tentions were raised amongst many persons: some favouring this opinion; others patronizing that. The greatest part of the plainer and simpler sort of Asceticks asserted, that God was corporeall, and had an humane shape. But most [other persons] condemned their opinion, affirming God to be incorporeall, and wholly void of all manner of bodily shape. Whose Sentiment was embraced by Theophilus Bishop of Alexandria; in so much that he invieghed publickly in the Church, in the presence of the people, against those who asserted God had an humane shape; and did himself expressly determine, that he was incorporeall. The Egyptian Asceticks under∣standing this, left their Monasteries and came down to Alexandria. And raised a tumult a∣gainst Theophilus, condemning him of impiety; and were resolved to kill him. Theophilus, ac∣quainted herewith, was sorely perplexed, and em∣ployed his mind about a device, how he might avoid the death he was threatned with. Being come into the presence of these men, he addrest himself to them in a flattering way, and spoke to them on this wise: * 1.1 Whilest I behold you, to my thinking I see God's Countenance. These words mollified the fury of the Monks. Their return to him was: If you speak true, [to wit,] that God's Countenance is like ours, then Anathematize Origen's Works. For some persons have disputed out of those a 1.2 Books, and contradicted our Opi∣nion. But, if you refuse to do that expect from us the Treatment due to impious persons and ene∣mies to God. I will do whatever seems good to you, (replied Theophilus) and therefore be not incensed against me. For I my self do abominate Origen's Books, and judge those persons worthy of reprehension, who admit of them. Theophilus therefore having after this manner given the Monks a repulse, dismissed them. And perhaps the controversie about this matter, which had come to this height, might have been quieted and appeased; had there not another accident forthwith hapned, of this nature. There presi∣ded over the Monasteries in Egypt four pious men, Dioscorus, Ammonius, Eusebius, and Euthymius. These persons were own Brothers; and from their [stature of] body were termed The Long▪ They were eminent both for their [Sanctity of] life, and eloquence. And upon that account their fame was very great at Alexandria. Moreover, Theophilus Bishop of Alexandria had an high esteem for these men. For which reason he con∣stituted one of them, to wit, Dioscorus, Bishop of Hermopolis; having by force constrained him [to undertake that Ecclesiastick Charge.] Two more of them he intreated to continue with him, and could scarcely perswade them to it: but in regard he was Bishop, at length he forced

them [to stay;] and b 1.3 having honoured them with the Dignity of Clergy-men, he committed the disposall of [the Revenue of] the Church to them. They, necestitated thereto, and discharged their office of Ste∣wardship very well. Not∣withstanding, they were dis∣pleased, because they could not Philosophize, as they had a mind to do, nor be intent upon [their studies of] an Ascetick Discipline. But when in process of time, they were of opinion that their souls received harm, in regard they per∣ceived the Bishop wholly intent upon Lucre, and making it his chief concern to amass money together, (and upon that account, as 'tis commonly said mo∣ving every stone;) c 1.4 then they refused to live a••y longer with him, saying they were in love with the Solitude, and preferred that before a City-life. The Bishop, as long as he was ignorant of the true rea∣son [why they resolved to be gone,] entreated them to stay. But after he perceived himself con∣demned by them, he was filled with rage, and threat∣ned to do them all man∣ner of mischief. When they, disregarding his me∣naces, were departed into the Solitude; Theophilus be∣ing (as may be conjectu∣red) a person of an hot and hasty temper, raised no small disturbance against these persons: but set all engines on work to create them trouble. He forth∣with entertained an hatred for their Brother Dioscorus also, Bishop of Hermopolis. For he was sorely vexed at him, because the Asceticks were his favourers, and had an high veneration for him. He very well knew, that he could no ways damnifie these persons, unless he could make the Monks their ene∣mies. He therefore makes use of this method. 'Twas certainly known to him, that those men, in their frequent disputes with him, [had strongly as∣serted] that God was incorporeall, and in no wise had an humane shape. For, humane pas∣sions do of necessity accompany an humane shape. And this had been diligently inquired into by the Ancients, especially by Origen. Al∣though this was Theophilus's own Sentiment con∣cern••ng God, yet that he might be revenged of his enemies, he was not ashamed of contradicting what he and they had well and truly asserted. But * 1.5 imposed upon most of the Monks, persons innocent indeed and sincere, but who were un∣skillfull in learning, yea most of them illiterate. For he sends Letters to the Monasteries in the Solitudes, giving them advice that they ought not to be perswaded by Dioscorus, nor his Bre∣thren, who affirm God to be incorporeall. For God (said he,) according to the [testimony of the] Sacred Scripture, hath eyes, ears, hands, and feet, as men have. But those persons about Dioscorus, being followers of Origen, do attempt to introduce an * 1.6 impious opinion; to wit, that God has neither eyes, nor ears, nor feet, nor hands. With this imposture he deceives most of the Monks; and there arises a very hot dissention amongst them. Such as had their minds † 1.7 cul∣tivated with Learning, were in no wise caught with this fraud; but continued their adherence both to Dioscorus and Origen. But the simpler sort, who were the most in number, and had the greatest warmth and zeal, forthwith made an insurrection against the Brethren. A division therefore was made amongst them, and they re∣proach't one another as impious persons. Theo∣philus's party termed the Brethren Origenists and impious persons. On the contrary, the other Faction stiled those instigated by Theophilus ‖ 1.8 An∣thropomorphitae. Whereupon no small contention arose, and an irreconcileable War was kindled between the Monks. As soon as Theophilus un∣derstood, that his design succeeded according to his own mind, he went to Nitria (where the Monasteries are,) accompanied with a great mul∣titude, and d 1.9 Arms the Monks against Dioscorus and his Brethren. They having been in great danger of loosing their lives, at length with great difficulty made their escape. Johannes Bishop of Constantinople was in the interim wholly ig∣norant of what had been done in Egypt: and he grew famous for his Learning and Eloquence, on account whereof he became eminent [in all pla∣ces.] He was also the first person that inlarged the Prayers [usually made] in the Nocturnall Hymns, [which he did] for this reason.

Notes

• * 1.1

  Or, I look upon you in the same manner that I do behold the face of God.
• a 1.2

  The pas∣sage in Origen (wherein he disputes against those who affirmed God was endewed with an humane shape▪) is extant in Theodoret, in his Que∣stions upon Genesis cap. 20▪ [quoted] from Ori∣gen's Com∣ments upon Genesis. Vales.
• b 1.3

  Johannes Launoius (in his book concerning the true interpretation of the sixth Canon of the Nicene-Councill) pro∣duces this passage in Socrates, to prove, that the Bishop of Alex∣andria ordained all the Bishops, Presbyters, and Deacons, through∣out all Egypt. For he remarks, that Theophilus did two things here. First, he made Dioscorus Bishop of Hermopolis; then he ordained his two Brothers Cler∣gy-men, and joyned them to the same Dioscorus. 'Twas indeed Launoius's opinion, that Ammo∣nius and his brother were by The∣ophilus made Clergy-men of the Hermopolitane Church. Which was also the Sentiment (as I see) of the Author of the Sacred Geo∣graphy. But in my judgment, both these persons are mistaken. For Theophilus made them not Clergy-men of the Hermopolitane-Church; but kept them with himself, and ordained them Clerks of his own (that is, of the Alex∣andrian) Church. This is at∣tested by Socrates, in these words: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Two more of them be entreated to continue with him. Besides the following words in Socrates do more clearly evince this: for Socrates adds, that being made Stewards of the Church by Theophilus, in the first place they were displeased, be∣cause being ravished from the So∣litude, they had no further lei∣sure to mind the Monastick Philo∣sophy. But at length, when they discerned Theophilus's incredible Avarice and desire of riches, and percelved themselves vitiated by conversing with him, they re∣quested a dismission from him. From which words the proof is sufficient, that they converst with Theophilus; and being as it were his companions and domesticks, had an insight into his Vices and Rapines: For they were the oeco∣nomi, that is, the Stewards of the Revenue of the Church. More∣over, these Learned men were im∣posed upon by Epiphanius Schola∣sticus's Version; who has rendred this passage in Socrates thus: Quamobrem Dioscorum violenter tractum, &c. Wherefore he took Dioscorus by force, and made him Bishop of Hermopolis. Two more of them be intreated to dwell with him, and (although a Bishop) scarce∣ly prevailed: having ordained them, he made them Stewards of the Church. Vales.
• c 1.4

  Instead of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they refused] I read [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 then they refused, Vales.
• * 1.5

  Or, wound in.
• * 1.6

  Or, blas∣phemous.
• † 1.7

  Or, ex∣ercised in.
• ‖ 1.8

  That is, persons that affirmed God had an humane shape.
• d 1.9

  Socrates conceals the true reason, why those Monks ter∣med The Long-Bre∣thren were driven out of the Mo∣nasteries of Nitria by Theophilus. For, they were forced from thence, because they were defenders of Origen, whom, together with his errours, Theophilus had condemned in the Alexandrian Synod. Socrates seems to have been imposed upon by some person that was an Origenist, who favouring Ammonius and his Brethren, had given Socrates a Narrative of that business, otherwise than it really was. Baronius, not content to fix the Novatian Heresie upon our Socrates does openly call him an Origenist. But we only say this, that Socrates had this his relation from some one of Ammonius's friends. I do not in the lest doubt, but Theophilus, out of a grudge and hatred towards Ammonius and his brethren, made the Errours of Origen and the crime of Heresie his pretext only; as he did afterwards frame the same calumny against John Chrystostome. Vales.