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he was anxious to profess an agreement with the Church, even where he held an opposite opinion; and we are told that in the public doxology, which was practically the test of faith, not even the nearest to him in the congregation could hear from him more than the words “ for ever and ever," with which it concludes. It was apparently with the same design, that he converted the almshouses of the city, destined for the reception of strangers, into seminaries for propagating the Christian faith; and published a panegyrical account of St. Babylas, when his body was to be removed to Daphne, by way of consecrating a place which had been before devoted to sensual excesses. In the meanwhile, he gradually weakened the Church, by a systematic promotion of heretical, and a discountenance of the orthodox Clergy; one of his most scandalous acts being his ordination of Aetius, the founder of the Anomeans, who was afterwards promoted to the episcopacy in the reign of Julian.

Eudoxius, the successor of Leontius, in the see of Antioch, was his fellow-pupil in the school of Lucian. He is said to have been converted to Semi-Arianism by the writings of the Sophist Asterius; but he afterwards joined the Anomæans, and got possession of the patriarchate of Constantinople. It was there, at the dedication of the cathedral of St. Sophia, that he uttered the wanton impiety, which has characterized him with a distinctness, which supersedes all historical notice of his conduct, or discussion of his religious opinions. “When Eudoxius,” says Socrates, “ had taken his seat on the episcopal throne, his first words were these celebrated ones, 'the Father is ảo eßrs, irreligious; the Son evoeßins, religious. When a noise and confusion ensued, he added, “Be not distressed at what I say; for the Father is irreligious, as worshipping none; but the Son is religious towards the Father.' On this the tumult ceased, and in its place an intemperate laughter seized the congregation ; and it remains as a good saying even to this time 5."

Valens, Bishop of Mursa, in Pannonia, shall close this list of Eusebian Prelates. He was one of the im. mediate disciples of Arius; and, from an early age, the champion of his heresy in the Latin Church. In the conduct of the controversy, he inherited more of the plain dealing as well as of the principles of his master, than his associates; he was an open advocate of the Anomoean doctrine, and by his personal influence with Constantius balanced the power of the Semi-Arian party, derived from the Emperor's private attachment to their doctrine. The favour of Constantius was gained by a fortunate artifice, at the time the latter was directing his arms against the tyrant Magnentius. " While the two armies were engaged in the plains of Mursa," says Gibbon, "and the fate of the two rivals depended on the chance of war, the son of Constantine passed the anxious moments in a church of the martyrs, under the walls of the city. His spiritual comforter Valens, the Arian Bishop of the diocese, employed the most artful precautions to obtain such early intelligence, as might secure either his favour or his escape. A secret chain of swift and trusty messengers informed him of the vicissitudes of the battle; and while the courtiers stood trembling around their affrighted master, Valens assured him that the Gallic legions gave way; and insinuated, with some presence of mind, that the glorious event had been revealed to him by an Angel. The grateful Emperor ascribed his success to the merits and intercession of the Bishop of Mursa, whose faith had deserved the public and miraculous approbation of Heaven.”

5 Socr. Hist. ii. 43. [Eủo éßea, åo éßela, dvogéßela, and their derivatives, in the language of Athanasius or his age, means orthodoxy, heteredoxy, orthodox, &c. This circumstance gives its point to the jest. This sense is traceable to St. Paul's words, “ Great is the mystery of godliness (euseßelas),” orthodoxy. Vide Athan. Opp. passim. Thus Arius also ends his letter to Eusebius with “åanows eucémie.And St. Basil, defending his own freedom from Arian error, says that St. Ma. crina, his grandmother, “ moulded him from his infancy in the dogmas of religion (Eugebelas)," and that, when he grew up, and travelled, he ever chose those for his fathers and guides, whom he found walking according to “the rule of religion (euoeBelas) handed down." Ep. 204. 6. Vide also, Basil. Opp. t. 2, p. 599. Greg. Naz. Orat. ii. 80. Euseb. cont. Marc. i. 7. Joan. Antioch. apud Facund. i. 1.. Sozomen, i. 20. as supr. note p. 140.]

Such were the leaders of the Eusebian or Court faction ; and on the review of them, do we not seem to see in each a fresh exhibition of their great type and forerunner, Paulus, on one side or other of his character, though surpassing him in extravagance of conduct, as possessing a wider field, and more powerful incentives for ambitious and energetic exertion? We see the same accommodation of the Christian Creed to the humour of an earthly Sovereign, the same fertility of disputation in support of their version of it, the same reckless profanation of things sacred, the same patient dissemina

.6 Gibbon, Hist. ch. xxi.

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tion of error for the services of the age after them; and, if they are free from the personal immoralities of their master, they balance this favourable trait of character by the cruel and hard-hearted temper, which discovers itself in their persecution of the Catholics.

This persecution was conducted till the middle of the century according to the outward forms of ecclesiastical law. Charges of various kinds were preferred in Council against the orthodox prelates of the principal sees, with a profession' at least of regularity, whatever unfairness there might be in the details of the proceedings. By this means all the most powerful Churches of Eastern Christendom, by the commencement of the reign of Constantius (A.D. 337), had been brought under the influence of the Arians; Constantinople, Heraclea, Hadrianople, Ephesus, Ancyra, both Cæsareas, Antioch, Laodicea, and Alexandria. Eustathius of Antioch, for instance, had incurred their hatred, by his strenuous resistance to the heresy in the seat of its first origin. After the example of his immediate predecessor Philogonius, he refused communion to Stephen, Leontius, Eudoxius, George, and others; and accused Eusebius of Cæsarea openly of having violated the faith of Nicæa. The heads of the party assembled in Council at Antioch; and, on charges of heresy and immorality, which they professed to be satisfactorily maintained, pronounced sentence of deposition against him. Constantine banished him to Philippi, together with a considerable number of the priests and deacons of his Church. So again, Mar

cellus of Ancyra, another of their inveterate opponents, was deposed, anathematized, and banished by them, with greater appearance of justice, on the ground of his leaning to the errors of Sabellius. But their most rancorous enmity and most persevering efforts were directed against the high-minded Patriarch of Alexandria; and, in illustration of their principles and conduct, the circumstances of his first persecution shall here be briefly related.

When Eusebius of Nicomedia failed to effect the restoration of Arius into the Alexandrian Church by persuasion, he had threatened to gain his end by harsher means. Calumnies were easily invented against the man who had withstood his purpose : and it so happened, that willing tools were found on the spot for conducting the attack. The Meletian sectaries have already been noticed, as being the original associates of Arius; who had troubled the Church by taking part in their schism, before he promulgated his peculiar heresy. They were called after Meletius, Bishop of Lycopolis in the Thebaid ; who, being deposed for lapsing in the Dioclesian persecution, separated from the Catholics, and, propagating a spurious succession of clergy by his episcopal prerogative, formed a powerful body in the heart of the Egyptian Church. The Council of Nicæa, desirous of terminating the disorder in the most temperate manner, instead of deposing the Meletian bishops, had arranged, that they should retain a nominal rank in the sees, in which they had respectively placed themselves; while, by forbidding them to exercise their episcopal functions, it provided for the termination of the schism at their death. But, with the bad fortune which commonly

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