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be brought to him, and thus addressed her: "Wretched woman, whither are you running in so disorderly a manner?' She replied, “To the same place that others are hastening.' 'Have you not heard,' said he, 'that the prefect is about to put to death all that shall be found there?' 'Yes,' said the woman, and therefore I hasten, that I may be found there.' 'And whither are you dragging that little child ?' said the prefect. The woman answered, “That he also may be vouchsafed the honour of martyrdom.' The prefect went back and informed the Emperor that all were ready to die in behalf of their own faith ; and added that it would be preposterous to destroy so many persons at one time, and thus succeeded in restraining the Emperor's wrath.” Socr. iv..18, “ Thus was the Christian faith confessed by the whole city of Edessa.” Sozom. vi. 18.

6. SAMOSATA. "The Arians, having deprived this exemplary flock of their shepherd, elected in his place an individual with whom none of the inhabitants of the city, whether poor or rich, servants or mechanics, husbandmen or gardeners, men or women, young or old, would hold communion. He was left quite alone; no one even calling to see him, or exchanging a word with him. It is, however, said that his disposition was extremely gentle; and this is proved by what I am about to relate. One day, when he went to bathe in the public baths, the attendants closed the doors; but he ordered the doors to be thrown open, that the people might be admitted to bathe with himself. Perceiving that they remained in a standing posture before him, imagining that great deference towards himself was the cause of this conduct, he arose and left the bath. These people believed that the water had been contaminated by his heresy, and ordered it to be let out and fresh water to be supplied. When he heard of this circumstance, he left the city, thinking that he ought no longer to remain in a place where he was the object of public aversion and hatred. Upon this retirement of Eunomius, Lucius was elected as his successor by the Arians. Some young persons were amusing themselves with playing at ball


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in the market-place; Lucius was passing by at the time, and the ball happened to fall beneath the feet of the ass on which he was mounted. The youths uttered loud exclamations, believing that the ball was contaminated. They lighted a fire, and hurled the ball through it, believing that by this process the ball would be purified. Although this was only a childish deed, and although it exhibits the remains of ancient superstition, yet it is sufficient to show the odium which the Arian faction had incurred in this city. Lucius was far from imitating the mildness of Eunomius, and he persuaded the heads of the government to exile most of the clergy." Theodor. iv. 15.

7. OSRHOENE. “ Arianism met with similar opposition at the same period in Osrhoëne and Cappadocia. Basil, Bishop of Cæsarea, and Gregory, Bishop of Nazianzus, were held in high admiration and esteem throughout these regions." Sozom. vi. 21.

8. CAPPADOCIA. “Valens, in passing through Cappadocia, did all in his power to injure the orthodox, and to deliver up the churches to the Arians. He thought to accomplish his designs more easily on account of a dispute which was then pending between Basil and Eusebius, who governed the Church of Cæsarea. This dissension had been the cause of Basil's departing to Pontus. The people, and some of the most powerful and wisest men of the city, began to regard Eusebius with suspicion, and to meditate a secession from his communion. The emperor and the Arian Bishops regarded the absence of Basil and the hatred of the people towards Eusebius, as circumstances that would tend greatly to the success of their designs. But their expectations were utterly frustrated. On the first intelligence of the intention of the emperor to pass through Cappadocia, Basil returned to Cæsarea, where he effected a reconciliation with Eusebius. The projects of Valens were thus defeated, and he returned with his Bishops.” Sozom. vi. 15.

9. Pontus. “ It is said that when Eulalius, Bishop of Amasia in Pontus, returned from exile, he found that his

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Church had passed into the hands of an Arian, and that scarcely fifty inhabitants of the city had submitted to the control of their new Bishop.” Sozom. vii. 2.

10. ARMENIA. “ That company of Arians, who cama with Eustathius to Nicopolis, had promised that they would bring over this city to compliance with the commands of the Imperial vicar. This city had great ecclesiastical importance, both because it was the metropolis of Armenia, and because it had been ennobled by the blood of martyrs, and governed hitherto by Bishops of great reputation, and thus, as Basil calls it, was the nurse of religion and the metropolis of sound doctrine. Fronto, one of the city presbyters, who had hitherto shown himself as a champion of the truth, through ambition gave himself up to the enemies of Christ, and purchased the bishopric of the Arians at the price of renouncing the Catholic faith. This wicked proceeding of Eustathius and the Arians brought a new glory instead of evil to the Nicopolitans, since it gave them an opportunity of defending the faith. Fronto, indeed, the Arians consecrated, but there was a remarkable unanimity of clergy and people in rejecting him. Scarcely one or two clerks sided with him; on the contrary, he became the execration of all Armenia.” Vita S. Basil., Bened. pp. clvii, clviii.

11. NICOMEDIA. “ Eighty pious clergy proceeded to Nicomedia, and there presented to the emperor a supplicatory petition complaining of the ill-usage to which they had been subjected. Valens, dissembling his displeasure in their presence, gave Modestus, the prefect, a secret order to apprehend these persons and to put them to death. The prefect, fearing he should excite the populace to a seditious movement against himself, if he attempted the public execution of so many, pretended to send them away into exile," &c. Socr. iv. 16.

12. CAPPADOCIA. St. Basil says, about the year 372: “Religious people keep silence, but every blaspheming tongue is let loose. Sacred things are profaned; those of the laity who are sound in faith avoid the places of worship as schools

of impiety, and raise their hands in solitudes, with groans and tears to the Lord in heaven.” Ep. 92. Four years after he writes: “Matters have come to this pass; the people have left their houses of prayer, and assemble in deserts,-a pitiable sight; women and children, old men, and men otherwise infirm, wretchedly faring in the open air, amid the most profuse rains and snow-storms and winds and frost of winter; and again in summer under a scorching sun. To this they submit, because they will have no part in the wicked Arian leaven.” Ep. 242. Again: “Only one offence is now vigorously punished,—an accurate observance of our fathers' traditions. For this cause the pious are driven from their countries, and transported into deserts. The people are in lamentation, in continual tears at home and abroad. There is a cry in the city, a cry in the country, in the roads, in the deserts. Joy and spiritual cheerfulness are no more; our feasts are turned into mourning; our houses of prayer are shut up, our altars deprived of the spiritual worship.” Ep. 243.

13. PAPHLAGONIA, &c. “I thought,” says Julian in one of his Epistles, " that the leaders of the Galilæans would feel more grateful to me than to my predecessor. For in his time they were in great numbers turned out of their homes, and persecuted, and imprisoned; moreover, multitudes of so-called heretics” [the Novatians who were with the Catholics against the Arians] “were slaughtered, so that in Samosata, Paphlagonia, Bithynia, and Galatia, and many other nations, villages were utterly sacked and destroyed.” Ep. 52.

14. SCYTHIA. “There are in this country a great number of cities, of towns, and of fortresses. According to an ancient custom which still prevails, all the churches of the whole country are under the sway of one Bishop. Valens [the emperor] repaired to the church, and strove to gain over the Bishop to the heresy of Arius; but this latter manfully opposed his arguments, and after a courageous defence of the Nicene doctrines, quitted the emperor, and proceeded to

another church, whither he was followed by the people. Valens was extremely offended at being left alone in a church with his attendants, and in resentment condemned Vetranio [the Bishop] to banishment. Not long after, however, he recalled him, because, I believe, he apprehended insurrection." Sozom. vi. 21.

15. CONSTANTINOPLE. “Those who acknowledged the doctrine of consubstantiality were not only expelled from the churches, but also from the cities. But although expulsion at first satisfied them (the Arians], they soon proceeded to the worse extremity of inducing compulsory communion with them, caring little for such a desecration of the churches. They resorted to all kinds of scourgings, a variety of tortures, and confiscation of property. Many were punished with exile, some died under the torture, and others were put to death while being driven from their country. These atrocities were exercised throughout all the eastern cities, but especially at Constantinople.” Socr. ii. 27.

16. ILLYRIA. “The parents of Theodosius were Christians and were attached to the Nicene doctrine, hence he took pleasure in the ministration of Ascholius (Bishop of Thessalonica]. He also rejoiced at finding that the Arian heresy had not been received in Illyria.” Sozom. vii. 4.

17. NEIGHBOURHOOD OF MACEDONIA. “ Theodosius inquired concerning the religious sentiments which were prevalent in the other provinces, and ascertained that, as far as Macedonia, one form of belief was universally predominant,” &c. Ibid.

18. ROME. “With respect to the doctrine no dissension arose either at Rome or in any other of the Western Churches; the people unanimously adhered to the form of belief established at Nicæa.” Sozom. vi. 23.

“ Liberius, returning to Rome, found the mind of the mass of men alienated from him, because he had so shamefully yielded to Constantius. And thus it came to pass, that those persons who had hitherto kept aloof from Felix [the rival Pope), and had avoided his communion in favour of Liberius,

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