2 John xix. 15, and Ovaz. i. 8, note. 3 dgov ovdérw, above, T35 pene died Nov. 3, 36, aged 45. A Jer. xvii. rx, LXX, 5 Vid. note on § 67 [and Bright, Hist. Writings of Ath. p. \xviii. noteg]. © Wid. Ps. Ixxiv.6. 7 Matt. xvi. 24. Cant. v. 2.
1 x Sam. xxvi. 9.
not that they were making many to be confessors, of whom are those who have lately? made so glorious a confession, religious men, and excellent Bishops, Paulinus3 Bishop of Treveri, the metropolis of the Gauls, Lucifer, Bishop of the metropolis of Sardinia, Eusebius of Vercelli in Italy, and Dionysius of Milan, which is the metropolis of Italy. These the Emperor summoned before him, and commanded them to subscribe against Athanasius, and to hold communion with the heretics; and when they were astonished at this novel procedure, and said that there was no Ecclesiastical Canon to this effect, he immediately said, ‘Whatever I will, be that esteemed a Canon; the “‘ Bishops” of Syria let me thus speak. Either then obey, or go into banishment,’ 34. Bantshment of the Western Bishops spread the knowledge of the truth.
When the Bishops heard this they were utterly amazed, and stretching forth their hands to God, they used great boldness of speech against him, teaching him that the kingdom was not his, but God’s, who had given it to him, Whom also they bid him fear, lest He should suddenly take it away from him. And they threatened him with the day of judgment, and warned him against infringing Ecclesiastical order, and mingling Roman sovereignty with the constitution ¢ of the Church, and against introducing the Arian heresy into the Church of God. But he would not listen to them, nor permit them to speak further, but threatened them so much the more, and drew his sword against them, and gave orders for some of them to be led to execution; although afterwards, like Pharaoh, he repented. The holy men therefore shaking off the dust, and looking up to God, neither feared the threats of the Emperor, nor betrayed their cause before his drawn sword; but received their banishment, as a service pertaining to their ministry. And as they passed along, they preached the Gospel in every place and city 5, although they were in bonds, proclaiming the orthodox faith, anathematizing the Arian heresy, and stigmatizing the recantation of Ursacius and Valens. But this was contrary to the intention of their enemies; for the greater was the distance of their place of banishment, so much the more was the hatred against them increased, while the wanderings of these men were but the heralding of their impiety. For who that saw them as they passed along, did not greatly admire them 2 Apol. Const. 27; Apol. Fug. 4, and below, § 76.
and references there. 4 diarayn, cf. § 36. vid. Acts viii. 4; Phil. i. 13.
as Confessors, and renounce and abominate the others, calling them not only impious men, but executioners and murderers, and everything rather than Christians?
PART V.
PERSECUTION AND LAPSE OF LIBERIUS.
35. Now it had been better if from the first Constantius had never become connected with this heresy at all; or being connected with it, if he had not yielded so much to those impious men; or having yielded to them, if he had stood by them only thus far, so that judgment might come upon them all for these atrocities alone. But as it would seem, like madmen, having fixed themselves in the bonds of impiety, they are drawing down upon their own heads a more severe judgment. Thus from the firstt they spared not even Liberius, Bishop of Rome, but extended? their fury even to those parts; they respected not his bishopric, because it was an Apostolical throne; they felt no reverence for Rome, because she is the Metropolis of Romania;; they remembered not that formerly in their letters they had spoken of her Bishops as Apostolical men. But confounding all things together, they at once forgot everything, and cared only to shew their zeal in behalf of impiety. When they perceived that he was.
an orthodox man and hated the Arian heresy, and earnestly endeavoured to persuade all persons to renounce and withdraw from it, these impious men reasoned thus with themselves: ‘If we can persuade Liberius, we shall soon prevail over all.’ Accordingly they accused him falsely before the Emperor; and he, expecting easily to draw over all men to his side by means of Liberius, writes to him, and sends a certain eunuch called Eusebius with letters and offerings, to cajole him with the presents, and to threaten him with the letters. The eunuch accordingly went to Rome, and first proposed to Liberius to subscribe against Athanasius, and to hold communion with the Arians, saying, ‘The Emperor wishes it, and commands you to do so.’ And then shewing him the offerings, he took him by the hand, and again besought him saying, ‘Obey the Emperor, and receive these.’
= In contrast to date of his fall, _ 2 Thy paviay e&érewav; vid. éxredvar rv paviay, § 42. And so in the letter of the Council of Chalcedon to Pope Leo; which says that Dioscorus, kar avTov THs aumédov Thy pudakyv Tapa TOU FHTNPOS EMLTETPALMEVOU THY paviay é&éTewe, A€youev SH THs a ponies: Hard. Conc. t. 2. p. 656. [Cf. Prolegg. ch. 3 By Romania is meant the Roman Empire, according to Montfaucon after Nannius. vid. Preefat, xxxiy. xxxv. And so Epiph.
vid. Du Cange Gloss. Grec. in voc.
36. The Lunuch Eusebius attempts Liberius in Vain.
But the Bishop endeavoured to convince | him, reasoning with him thus: ‘How is it possible for me to do this against Athanasius P how can we condemn a man, whom not one* Council only, but a seconds’ assembled from all parts of the world, has fairly acquitted, and whom the Church of the Romans dismissed in peace? who will approve of our conduct, if we reject in his absence one, whose presence © amongst us we gladly welcomed, and admitted him to our communion? ‘This is no Ecclesiastical Canon; nor have we had transmitted to us any such tradition? from the Fathers, who in their turn received from the great and blessed Apostle Peter®. But if the Emperor is really concerned for the peace of the Church, if he requires our letters respecting Athanasius to be reversed, let their proceedings both against him and against all the others be reversed also; and then let an Ecclesiastical Council be called at a distance from the Court, at which the Emperor shall not be present, nor any Count be admitted, nor magistrate to threaten us, but where only the fear of God and the Apostolical rule 9 shall prevail; that so in the first place, the faith of the Church may be secure, as the Fathers defined it in the Council of Niczea, and the supporters of the Arian doctrines may be cast out, and their heresy anathematized. And then after that, an enquiry being made into the charges brought against Athanasius, and any other besides, as well as into those things of which the other party is accused, let the culprits be cast out, and the innocent receive encouragement and support. For it is impossible that they who maintain an impious creed can be admitted as members of a Council: nor is it fit that an enquiry into matters of conduct should precede the enquiry concerning the faith*; but all diversity of opinions on points of faith ought first to be eradicated, and then the enquiry made into matters of conduct. Our Lord Jesus Christ did not heal them that were afflicted, until they shewed and declared what faith they had in Him. These things we have received from the Fathers; these report to the Emperor; for they are both profitable for him and edifying to the Church. But let not Ursacius and Valens be listened to, for they have retracted their former assertions, and in what they now say they are not to be trusted.’
4 At Alexandria. 6 Vid. Afol. Ar. 29. 7 wapadoars, vid. § 14.
8 Apol. Ar. § 35. 9 TOV amoaTédwy SiaTatis, cf. § 34. t Vid. Pallavicin. Conc. Trid. vi. 7. Sarpi. Hist. ii. 37.
5 At Sardica.
37. Liberius refuses the Emperor's offering.
__ These were the words of the Bishop Liberius. And the eunuch, who was vexed, not so much because he would not subscribe, as because he found him an enemy to the heresy, forgetting that he was in the presence of a Bishop, after threatening him severely, went away with the offerings; and next commits an offence, which is foreign to a Christian, and too audacious for a eunuch. In imitation of the transgression of Saul, he went to the Martyry? of the Apostle Peter, and then presented the offerings. But Liberius having notice of it, was very angry with the person who kept the place, that he had not prevented him, and cast out the offerings as an unlawful sacrifice, which increased the anger of the mutilated creature against him. Consequently he exasperates the Emperor against him, saying, ‘The matter that concerns us is no longer the obtaining the subscription of Liberius, but the fact that he is so resolutely opposed to the heresy, that he anathematizes the Arians by name.’ He also stirs up the other eunuchs to say the same; for many of those who were about Constantius, or rather the whole number of them, are eunuchs 3, who engross all the influence with him, and it is impossible to do anything there without them. The Emperor accordingly writes to Rome, and again Palatines, and Notaries, and Counts are sent off with letters, to the Prefect, in order that either they may’ inveigle Liberius by stratagem away from Rome and send him to the Court to him, or else persecute him by violence.
38. The evil influence of Eunuchs at Court.
Such being the tenor of the letters, there also fear and treachery forthwith became rife throughout the whole city. How many were the families against which threats were held out! How many received great promises on condition of their acting against Liberius! How many Bishops hid themselves when they saw these things! How many noble women retired to country places in consequence of the calumnies of the enemies of Christ! How many ascetics were made the objects of their plots! How many who were sojourning there, and had made that place their home, did they cause to be persecuted! How often and how strictly did they guard the harbour+ and the approaches to the gates, lest any orthodox person should enter and visit Liberius! Rome 2 {x Sam. xiii. 9. cf. D.C.A. 1132, s.v. Martyrium.] 3 Vid. Gibbon, Hist. ch. 19 init. 4 Ostia, vid. Gibbon, H7s¢. ch. 31, p. 303.
also had trial of the enemies of Christ, and now experienced what before she would not believe, when she heard how the other Churches in every city were ravaged by them. It was the eunuchs who instigated these proceedings against all. And the most remarkable circumstance in the matter is this; that the Arian heresy which denies the Son of God, receives its support from eunuchs, who, as both their bodies are fruitless, and their souls barren of virtue, cannot bear even to hear the name of son. The Eunuch of Ethiopia indeed, though he understood not what he reads, believed the words of Philip, when he taught him concerning the Saviour; but the eunuchs of Constantius cannot endure the confession of Peter®, nay, they turn away when the Father manifests the Son, and madly rage against those who say, that the Son of God is His genuine Son, thus claiming as a heresy of eunuchs, that there is no genuine and true offspring of the Father. On these grounds it is that the law forbids such persons to be admitted into any ecclesiastical Council 7; notwithstanding which they have now tegarded these as competent judges of ecclesiastical causes, and whatever seems good to them, that Constantius decrees, while men with the name of Bishops dissemble with them. Oh! who shall be their historian? who shall transmit the record of these things to another generation? who indeed would believe it, were he to hear it, that eunuchs who are scarcely entrusted with household services (for theirs is a pleasure-loving race, that has no serious concern but that of hindering in others what nature has taken from them); that these, I say, now exercise authority in ecclesiastical matters, and that Constantius in submission to their will treacherously conspired against all, and banished Liberius!
39. Liberius’s speech to Constantius.
For after the Emperor had frequently written to Rome, had threatened, sent commissioners, devised schemes, on the persecution 7 subsequently breaking out at Alexandria, Liberius is dragged before him, and uses great boldness of speech towards him. ‘ Cease,’ he said, ‘to persecute the Christians; attempt not by my raeans to introduce impiety into the Church. We are ready to suffer anything rather than to be called Arian madmen. We are Christians; compel us not to become enemies of Christ. We also give you this counsel: fight not against Him who gave you this empire, nor shew impiety towards Him instead of thankful.
6 Matt. xvi. 16, allusion to Liberius? vid.
5 Acts viii. 27. l ness®; persecute not them that believe in Him, lest you also hear the words, ‘It is hard for thee to kick against the pricks9.’ Nay, I would that you might hear them, that you might obey, as the holy Paul did. Behold, here we are; we are come, before they fabricate charges. For this cause we hastened hither, knowing that banishment awaits us at your hands, that we might suffer before a charge encounters us, and that all may clearly see that all the others too have suffered as we shall suffer, and that the charges brought against them were fabrications of their enemies, and all their proceedings were mere calumny and falsehood.’
40. Banishment of Liberius and others.
These were the words of Liberius at that time, and he was admired by all men for them. But the Emperor instead of answering, only gave orders for their banishment, separating each of them from the rest, as he had done in the former cases. For he had himself devised this plan in the banishments which he inflicted, that so the severity of his punishments might be greater than that of former tyrants and persecutors?. In the former persecution Maximian, who was then Emperor, commanded a number of Confessors to be banished together?, and thus lightened their punishment by the consolation which he gave them in each other’s society. But this man was more savage than he; he separated those who had spoken boldly and confessed together, he put asunder those who were united by the bond of faith, that when they came to die they might not see one another; thinking that bodily separation can disunite also the affections of the mind, and that being severed from each other, they would forget the concord and unanimity which existed among them. He knew not that however each one may remain 3 apart from the rest, he has nevertheless with him that Lord, whom they confessed in one body together, who will also provide (as he did in the case of the Prophet Elisha +) that more shall be with each of them, than there are soldiers with Constantius. Of a truth iniquity is blind; for in that they thought to afflict the Confessors, by separating them from one another, they rather brought thereby a great injury upon themselves. For had they continued in each other’s company, and abode together, the pollutions of those impious men would have been proclaimed from one place only; but now by putting them asunder, they have made their 9® [But see Theodoret, /V7st. ii. 16.]
impious heresy and wickedness to spread abroad and become known in every place S.
41. Lapse of Liberius.
Who that shall hear what they did in the course of these proceedings will not think them to be anything rather than Christians? When Liberius sent Eutropius, a Presbyter, and H1larius, a Deacon, with letters to the Emperor, at the time that Lucifer and his fellows made their confession, they banished the Presbyter on the spot, and after stripping Hilarius® the Deacon and scourging him on the back, they banished him too, clamouring at him, ‘Why didst thou not resist Liberius instead of being the bearer of letters from him.’ Ursacius and Valens, with the eunuchs who sided with them, were the authors of this outrage. The Deacon, while he was being scourged, praised the Lord, remembering His words, ‘I gave My back to the smiters7;? but they while they scourged him laughed and mocked him, feeling no shame that they were insulting a Levite. Indeed they acted but consistently in laughing while he continued to praise God; for it is the part of Christians to endure stripes, but to scourge Christians is the outrage of a Pilate or a Caiaphas. Thus they endeavoured at the first to corrupt the Church of the Romans, wishing to introduce impiety into it as well as others. But Liberius after he had been in banishment two years gave way, and from fear of threatened death subscribed. Yet even this only shews their violent conduct, and the hatred of Liberius against the heresy, and his support of Athanasius, so long as he was suffered to exercise a free choice.
For that which men are forced by torture to do contrary to their first judgment, ought not to be considered the willing deed of those who are in fear, but rather of their tormentors. They however attempted everything in support of their heresy, while the people in every Church, preserving the faith which they had learnt, waited for the return of their teachers, and condemned the Antichristian heresy, and all avoid it, as they would a serpent.
PARTSV]: PERSECUTION AND LAPSE OF Hosius. 42. But although they had done all this, yet these impious men thought they had accomplished nothing, so long as the great Hosius escaped their wicked machinations. And now 6 This Hilary afterwards followed Lucifer of Calaris in his schism. He is supposed to be the author of the Comments on S. Paul’s Epistles attributed to S. Ambrose, who goes under the name of Ambrosiaster. 7 Isa. 1. 6, they undertook to extend their fury? to that great old man. They felt no shame at the thought that he is the father? of the Bishops; they regarded not that he had been a Confessor3; they reverenced not the length of his Episcopate, in which he had continued more than sixty years; but they set aside everything, and looked only to the interests of their heresy, as being of a truth such as neither fear God, nor regard man+. Accordingly they went to Constantius, and again employed such arguments as the following: ‘We have done everything; we have banished the Bishop ay the Romans; and before him a very grea number of other Bishops, and have filled every place with alarm. But these strong measures of yours are as nothing to us, nor is our success at all more secure, so long as Hosius remains. While he is in his own place, the rest also continue in their Churches, for he is able by his arguments and his faith to persuade all men against us. He is the president of Councils 5, and his letters are everywhere attended to. He it was who put forth the Nicene Confession, and proclaimed everywhere that the Arians were heretics. If therefore he is suffered to remain, the banishment of the rest is of no avail, for our heresy will be destroyed. Begin then to persecute him also and spare him not, ancient as he is. Our heresy knows not to honour even the hoary hairs of the aged.’
43. Brave resistance of Hostus.
Upon hearing this, the Emperor no longer delayed, but knowing the man, and the dignity of his years, wrote to summon him. This was when he first® began his attempt upon Liberius. Upon his arrival he desired him, and urged him with the usual arguments, with which he thought also to deceive the others, that he would subscribe against us, and hold communion with the Arians. But the old man, scarcely bearing to hear the words, and grieved that he had even ventured to utter such a proposal, severely rebuked him, and after gaining his consent, withdrew to his own country and Church. But the heretics still complaining, and instigating him to proceed (he had the eunuchs also to remind him and to urge him further), the Emperor again wrote in threatening terms; but still Hosius, while he endured their insults, was unmoved by any fear of their designs against him, and remaining firm to his purpose, as one who had built the house of his faith upon the rock, he spake boldly against the heresy, regarding the threats held out to 2 Ap. Fug. 5. 3 Under Maximian, 5 Of Nicza and Sardica (Ap. Fug. 5). i.e. two years before his fall.
I éxretvar THY pmoviav. 4 Luke xvil. 2.
him in the letters but as drops of rain and blasts of wind. And although Constantius wrote frequently, sometimes flattering him with the title of Father, and sometimes threatening and recounting the names of those who had been banished, and saying, ‘ Will you continue the only person to oppose the heresy? Be persuaded and subscribe against Athanasius; for whoever subscribes against him thereby embraces with us the Arian cause;’ still Hosius remained fearless, and while suffering these insults, wrote an answer in such terms as these. We have read the letter, which is placed at the end’.
44. ‘Hosius to Constantius the Emperor sends health in the Lord.
I was a Confessor at the first, when a persecution arose in the time of your grandfather Maximian; and if you shall persecute me, Iam ready now, too, to endure anything rather than to shed innocent blood and to betray the truth. But I cannot approve of your conduct in writing after this threatening manner. Cease to write thus; adopt not the cause of Arius, nor listen to those in the East, nor give credit to Ursacius, Valens and their fellows. For whatever they assert, it is not on account of Athanasius, but for the sake of their own heresy. Believe my statement, O Constantius, who am of an age to be your grandfather. I was present at the Council of Sardica, when you and your brother Constans of blessed memory assembled us all together; and on my own account I challenged the enemies of Athanasius, when they came to the church where I abode’, that if they had anything against him they might declare it; desiring them to have confidence, and not to expect otherwise than that a right judgment would be passed in all things. This I did once and again, requesting them, if they were unwilling to appear before the whole Council, yet to appear before me alone; promising them also, that if he should be proved guilty, he should certainly be rejected by us; but if he should be found to be blameless, and should prove them to be calumniators, that if they should then refuse to hold communion with him, I would persuade him to go with me into the Spains. Athanasius was willing to comply with these conditions, and made no objection to my proposal; but they, altogether distrusting their cause, would not consent. And on another occasion Athanasius came to your Court9, when you wrote for him, and his enemies being at the time in Antioch, he requested that they might be summoned either altogether or separately, in order that they might either con- 7 Transierred by copyists hither.
8 [i.e. at Sardica, cf. Afol. Ar. 36.) 9 Cf. § 22 vict him, or be convicted *°, and might either in his presence prove him to be what they represented, or cease to accuse him when absent. To this proposal also you would not listen, and they equally rejected it. Why then do you still give ear to them that speak evil of him? How can you endure Valens and Ursacius, although they have retracted, and made a written confession of their calumnies'? For it is not true, as they pretend, that they were forced to confess; there were no soldiers at hand to influence them; your brother was not cognizant of the matter’. No, such things were not done under his government, as are done now; God forbid. But they voluntarily went up to Rome, and in the presence of the Bishop and Presbyters wrote their recantation, having previously addressed to Athanasius a friendly and peaceable letter. And if they pretend that force was employed towards them, and acknowledge that this is an evil thing, which you also disapprove of; then do you cease to use force; write no letters, send no Counts; but release those that have been banished, lest while you are complaining of violence, they do but exercise greater violence. When was any such thing done by Constans? What Bishop suffered banishment? When did he appear as arbiter of an Ecclesiastical trial? When did any Palatine of his compel men to subscribe against any one, that Valens and his fellows should be able to affirm this? Cease these proceedings, I beseech you, and remember that you are a mortal man. Be afraid of the day of judgment, and keep yourself pure thereunto. Intrude not yourself into Ecclesiastical matters, neither give commands unto us concerning them; but learn them from us. God has put into your hands the kingdom; to us He has entrusted the affairs of His Church; and as he who would steal the empire from you would resist the ordinance of God, so likewise fear on your. part lest by taking upon yourself the government of the Church, you become guilty of a great offence. It is written, “ Render unto Cesar the things that are Czesar’s, and unto God the things that are God’s 3.” Neither therefore is it permitted unto us to exercise an earthly rule, nor have you, Sire, any authority to burn incense 4. These things I write unto you out of a concern for your salvation. With regard to the subject of your letters, this is my determination; I will not unite myself to the Arians; I anathematize their heresy. Neither will I subscribe against 4 [The language of Hosius is figurative. The first mention of incense as a rite in Christian worship is in ps.-Dionys., about Athanasius, whom both we and the Church of the Romans and the whole Council pronounced to be guiltless. And yourself also, when you understood this, sent for the man, and gave him permission to return with honour to his country and his Church. What reason then can there be for so great a change in your conduct? The same persons who were his enemies before, are so now also; and the things they now whisper to his prejudice (for they do not declare them openly in his presence), the same they spoke against him, before you sent for him; the same they spread abroad concerning him when they come to the Council. And when I required them to come forward, as I have before said, they were unable to produce their proofs; had they possessed any, they would not have fled so disgracefully. Who then persuaded you so long after to forget your own letters and declarations? Forbear, and be not influenced by evil men, lest while you act for the mutual advantage of yourself and them, you render yourself responsible. For here you comply with their desires, hereafter in the judgment you will have to answer for doing so alone. These men desire by your means to injure