CHAP. VIII.-ARRIVAL OF CONSTANTIUS AT ROME. A COUNCIL

HELD IN ITALY. ACCOUNT OF WHAT HAPPENED TO ATHANASIUB THE GREAT THROUGH THE MACHINATIONS OF THE ARIANS.

ON the death of the tyrants, Constantius anticipated the restoration of peace and cessation of tumults, and quitted Sirmium in order to return to ancient Rome, and to enjoy the honour of a triumph after his victory over the tyrants. He likewise intended to bring the Eastern and the Western bishops, if possible, to one mind concerning doctrine, by convening a council in Italy. Julius died about this period,1 after having governed the church of Rome during twentyfive years; and Liberius succeeded him. Those who were opposed to the doctrines of the Nicene council thought this a favourable opportunity to calumniate the bishops whom they had deposed, and to procure their ejection from the church as abettors of false doctrine, and as disturbers of the public peace; and to accuse them of having sought, during the life of Constans, to excite a misunderstanding between the emperors; and it was true, as we related above,2 that Constans menaced his brother with war unless he would consent to receive the orthodox bishops. Their efforts were principally directed against Athanasius, towards whom they entertained so great an aversion that, even when he was protected by Constans, and enjoyed the friendship of Constantius, they could not conceal their enmity. Narcissus, bishop of Cilicia, Theodore, bishop of Thrace, Eugenius,3 bishop of Nicæa, Patrophilus, bishop of Scythopolis, Menophantes, bishop of Ephesus, and other bishops, to the number of thirty, assembled themselves in Antioch, and wrote a letter to all the bishops of every region, in which they stated that Athanasius had returned to his bishopric in violation of the rules of the

Sozomen is mistaken here, for Pope Julius died A. D. 352, after having held the pontificate not 25 years, (as Sozomen says,) but 15 only. See above, b. iii. ch. 20.

For Eugenius, Theogonius is substituted by Epiphanius, though incorrectly. Leontius, bishop of Antioch, and George of Laodicea, were also present, according to Valesius.

Sozomen is the only historian who makes mention of this synod at Antioch in Syria, and he has placed it a year too early in the opinion of Valesius.

A. D. 355.]

COUNCIL OF MILAN.

155

church, that he had not justified himself in any council, and that he was only supported by some of his own faction; and they exhorted them not to hold communion with him, nor to write to him, but to enter into communion with George, who had been ordained to succeed him. Athanasius only contemned these proceedings; but he was about to undergo greater trials than any he had yet experienced. Immediately on the death of Magnentius, and as soon as Constantius found himself sole master of the Roman empire, he directed all his efforts to induce the bishops of the West to admit that the Son is of like substance with the Father. In carrying out this scheme, however, he did not, in the first place, resort to compulsion, but endeavoured by persuasion to obtain the concurrence of the other bishops in the decrees of the Eastern bishops against Athanasius; for he thought that if he could bring them to be of one mind on this point, it would be easy for him to regulate aright the affairs connected with religion.

CHAP. IX.-COUNCIL OF MILAN.

BANISHMENT OF ATHANASIUS.

THE emperor2 was extremely urgent to convene a council in Milan, yet few of the Eastern bishops repaired thither; some, it appears, excused themselves from attendance under the plea of illness; others, on account of the length and difficulties of the journey. There were, however, upwards of three hundred of the Western bishops at the council. The Eastern bishops insisted that Athanasius should be condemned to banishment, and expelled from Alexandria; and the others, either from fear, fraud, or ignorance, assented to the measure. Dionysius, bishop of Alba, the metropolis of Italy, Eusebius, bishop of Vercella in Liguria, Paulinus, bishop of Treves, Rhodanus and Lucifer, were the only bishops who protested against this decision; and they declared that Athanasius ought not to be condemned on such slight pretexts; and that

· συναινεῖν. This word we have adopted into our text at the suggestion of Valesius, instead of the received reading ovveival. It is also quite clear from the whole history of the period that we must read oμouvoir, and not ὁμοούσιον.

2 Compare Socrates, Eccl. Hist. ii. 36.

Or, as he is sometimes called, Rhodanius. He is thought to have been bishop of Toulouse.

the evil would not cease with his condemnation; but that the orthodox doctrines concerning the Godhead would be forthwith attacked and endangered. They represented that the whole measure was a scheme concerted by the emperor and the Arians with the view of suppressing the Nicene faith. Their boldness was punished by an edict of immediate banishment, and Hilarius was exiled with them. The result too plainly showed for what purpose the council of Milan had been convened. For the councils which were held shortly after at Ariminum and Seleucia were evidently designed to change the doctrines established by the Nicene council, as we shall hereafter have occasion to show.

Athanasius, being apprized that plots had been formed against him at court, deemed it prudent not to repair to the emperor himself, as he knew that his life would be thereby endangered. He, however, selected five of the Egyptian bishops, among whom was Serapion, bishop of Thmius, a prelate distinguished by the wonderful sanctity of his life and the power of his eloquence, and sent them with three presbyters of the church to the emperor, who was then in the West. They were directed to attempt, if possible, to conciliate the emperor; to reply, if requisite, to the calumnies of the hostile party; and to take such measures as they deemed most advisable for the welfare of Athanasius and of the church. Shortly after they had embarked on their voyage, Athanasius received some letters from the emperor, summoning him to the palace.1 Athanasius and all the people of the church were greatly troubled at this command, for they considered that no safety could be enjoyed when acting either in obedience or in disobedience to an emperor of heterodox sentiments. It was, however, determined that he should remain at Alexandria, and the bearer of the letters quitted the city without having effected anything. The following summer, another messenger from the emperor arrived with the governors of the provinces, and he was charged to urge the departure of Athanasius from the city, and to act with hostility against the clergy. When he perceived, however, that the people of the church were full of courage, and ready to take up arms, he also departed from the city without accomplishing his mission. Not long after, troops, called the Roman legions, which were quartered in Egypt and 1 Dr. Cave, in his Life of Athanasius, disputes the correctness.

A. D. 355.] PROVIDENTIAL ESCAPES OF ATHANASIus.

157

Libya, marched into Alexandria. As it was reported that Athanasius was concealed in the church known by the name "Theona," the commander of the troops and Hilarius,' whom the emperor had again intrusted with the transaction of this affair, caused the doors of the church to be burst open, and thus effected their entrance; 2 but they did not find Athanasius within the walls, although they sought for him everywhere. It is said that he escaped this and many other perils by the special interposition of God; for, just as he had been warned of God, and had effected his exit, the soldiers entered the church.

CHAP. X.-DIVERS MACHINATIONS OF THE ARIANS AGAINST ATHANASIUS, AND HIS ESCAPE FROM VARIOUS DANGERS THROUGH DIVINE INTERPOSITION.

EVIL DEEDS PERPETRATED BY GEORGE IN EGYPT AFTER THE EXPULSION OF ATHANASIUS.

THERE is no doubt but that Athanasius was beloved of God, and endowed with the gift of foreseeing the future. More wonderful facts than those which we have related might be adduced to prove his intimate acquaintance with futurity. It happened that during the life of Constans, the emperor Constantius was once determined upon ill-treating this holy man ; but he made his escape and concealed himself for a long time in a subterraneous place which had been used as a reservoir for water.3 No one knew where he was concealed except a woman, who had been intrusted with the secret, and who

waited upon him. As the heterodox, however, were anxiously intent upon taking Athanasius alive, it appears that, by means of gifts or promises, they at length succeeded in corrupting the woman. But Athanasius was forewarned by God of her treachery, and effected his escape from the place. The woman was punished for having made a false deposition against her masters, while they, on their part, fled the country; for it was accounted no venial crime by the heterodox to receive or to conceal Athanasius, but was, on the contrary, regarded as an act of disobedience against the express commands of the em

He was notary to the emperor Constantius, and was sent by him to expel Athanasius from Alexandria.

Comp. Socrates, Eccl. Hist. ii. 11.

3 Valesius remarks, that these particulars cannot be relied upon, and that they are probably mere fables taken out of the writings of Rufinus.

peror, and as a crime against the empire, and was visited as such by the civil tribunals. Athanasius was saved on another occasion in a similar manner. He was again obliged to flee for his life, and he set sail up the Nile1 with the design of retreating to the further districts of Egypt, but his enemies received intelligence of his intention and pursued him. Being forewarned of God that he would be pursued, he returned back to Alexandria, the tide being in his favour, whereas his enemies had to steer against the current of the river. He reached Alexandria in safety, and effectually concealed himself in the midst of its dense population. His success in avoiding these and many other perils led to his being accused of sorcery by the Greek and the heterodox. It is reported, that once, as he was passing through the city, a crow was heard to caw, and that a number of Pagans who happened to be on the spot, asked him in derision what the crow was saying. He replied, smiling, "It utters the sound cras, the meaning of which in the Latin language is 'to-morrow,' and it has hereby announced to you that the morrow will not be propitious to you; for it indicates that you will be forbidden by the Roman emperor to celebrate your festival to-morrow." Although this prediction of Athanasius appeared to be absurd, it was fulfilled; for the following day edicts were transmitted to the governors from the emperor, by which it was commanded that the Greeks (Pagans) were not to be permitted to assemble in the temples to perform their usual ceremonies, nor to celebrate their festival; and thus was abolished the most solemn feast which the Pagans had retained. What I have said is sufficient to show that this holy man was endowed with the gift of prophecy.

After Athanasius had escaped, in the manner we have described, from those who sought to arrest him, his clergy and people remained for some time in possession of the churches; but eventually, the governor of Egypt and the commander of the army forcibly ejected all those who maintained the sentiments of Athanasius, in order to deliver up the government of the churches to George, whose arrival was then expected. Not long after, he reached the city, and the churches were placed under his authority. He ruled by force rather than by priestly moderation; and as he strove to strike terror into 1 Compare Socrates, Eccl. Hist. ii. 14.