41. Lapse of Liberius
LIBERIUS不在的时候
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 Hilarius, 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 did you 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 smiters Isaiah 50:6;’ 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 shows 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 learned, waited for the return of their teachers, and condemned the Antichristian heresy, and all avoid it, as they would a serpent.
凡听见他们所作所为的人，还能够认为他们是基督徒吗？当Liberius差遣Eutropius，一位长老，和Hilarius，一位执事，带着信前往皇帝，当时路西弗和他的同党忏悔了，他们放弃了长老的职位，然而他们当场解除了长老的职分，然后剥光了执事Hilarius的衣服，鞭打了他的背，放逐了他，还讥讽他说，“为什么你不坚持让Liberius作为送信的人。”Ursacius和Valens已经那些与他们站在同一边的太监们，就是这个事件的制造者。执事在被鞭打的时候反而赞美主，想起了祂的话，‘我让他们打我的背（以赛亚五十6）；’然而他们在鞭打执事的时候还在欢笑，挖苦他，完全不因为他们侮辱利未人的行径而感到羞愧。他们反而在执事在赞美神的时候不断发出大笑；因为基督徒的责任是忍受囚禁，然而鞭打基督徒则是彼拉多和该亚法的暴行。因此他们敢于先败坏罗马人的教会，希望把不敬虔引入她和其他的教会中。但是Liberius在被放逐2年后，因着死亡的威胁妥协了，并且签了名。然而，这件事也不过表明了他们的暴行，和Liberius对于异端的憎恨，以及他对于亚他那修的支持，只要他有自由选择的能力。人们因为酷刑而被逼采取了与他们愿望相悖的行动，这不能被视为那些在恐惧中之人自愿的行为，而是他们的刑罚。即便他们尝试用尽办法来支持他们的异端，但是教会中的人们仍然持守着他们所学习的信仰，等待他们导师的回归，并定罪敌基督的异端，所以他们都回避异端，就像回避蛇类一样。
42. Persecution and Lapse of Hosius
HOSIUS的逼迫与离开
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 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 Confessor ; 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. Luke 18:2 Accordingly they went to Constantius, and again employed such arguments as the following: ‘We have done everything; we have banished the Bishop of the Romans; and before him a very great 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 , 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.’
即便他们作了这一切的事情，然而那些不敬虔的人认为只要Hosius仍然能够逃避他们邪恶的网罗，他们仍是一无所成。如今他们要向那位伟大的老人伸展出他们的狂怒。他们想到他乃是众主教之父的时候，好不会感觉羞耻；他们并不认为他是一位认信者；他们并没有直接挑战他的主教职分，他已经在任上超过了60年了；他们反而不顾一切的，之在乎他们异端的利益，他们根本不不怕神，也不怕人。路加十八2。他们因此去找康士坦丢，再次使用以下的论点：“我们已经尽力了；我们已经赶走了罗马人的主教；然而在他面前还有许多带着戒心的主教散布在各处。只要Hosius还在任上，你的那些强硬措施对我们毫无意义，我们的成功也不会稳固。只要他还在他的地方，其他的主教都还在他们各自的教会用，他就能够用他的论据和信仰说服所有的人来对抗我们。他乃是大会的主席，他写的信件遍及各处。他就是那个撰写尼西亚信仰宣告的人，向各处宣告亚流派是异端。故此，若他还留在任上，放逐其他人就是没有用的，我们的异端仍然会被摧毁。所以我们也要逼迫他，不能放过他，即便他年纪已经那么大了。我们的异端绝不会尊重因年长而有的白发。”
43. Brave resistance of Hosius
HOSIUS勇敢的抗击
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 spoke boldly against the heresy, regarding the threats held out to 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.
在听见这些话后，皇帝毫不耽延，写信召唤他来。这是他第一次对Liberius的尝试。当他来到后，皇帝用一般的话来劝他，就像他误导其他的主教一样，让Liberius签字反对我们，并与亚流教堂。但是，老人家严肃的听完那些话，为了皇帝竟敢说出那样的建议而悲哀，严肃的责备皇帝，并得到了皇帝的保证，Liberius立刻了自己的国家和教会。然而异端分子仍然抱怨，迫使皇帝采取进一步的动作（他的太监也不断的提醒他并进一步鼓动他），皇帝就再次写了威胁的信件；然而Hosius在忍受他们的羞辱时，并不为他们针对他的设计所动，毫不退缩，而把他的信仰建立在盘石上，他如同狂风暴雨般的针对在信件中对他的威胁，放胆攻击异端。虽然康士坦丢不断的写信给他，有时候还用父的称号奉承Hosius，有时候用那些已经被赶走的人的名字来威胁他，说，‘难道你要继续成为唯一反对异端的人？你最好顺从并签名反对亚他那修；因为凡签名反对他的人就会与我们一同拥抱亚流派；’Hosius仍然毫无畏惧，在忍受那些羞辱的同时，仍然写信反驳那些条件。我们已经读过了那些信件，我们也把信件附于下面。
44. ‘Hosius to Constantius the Emperor sends health in the Lord.’
致康士坦丢，在主里愿你健康
I was a Confessor at the first, when a persecution arose in the time of your grandfather Maximian; and if you shall persecute me, I am 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 Court , 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 convict 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 offense. It is written, Render unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s Matthew 22:21 . Neither therefore is it permitted unto us to exercise an earthly rule, nor have you, Sire, any authority to burn incense. 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 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 their enemy, and wish to make you the minister of their wickedness, in order that through your help they may sow the seeds of their accursed heresy in the Church. Now it is not a prudent thing to cast one’s self into manifest danger for the pleasure of others. Cease then, I beseech you, O Constantius, and be persuaded by me. These things it becomes me to write, and you not to despise.’
首先，在你的祖父Maximian兴起逼迫的时候，我就是一个认信者；若你想要逼迫我，我也已经预备好了，可以忍受任何逼迫，而不愿意流无辜人的血，并出卖真理。然而我不能认可你在信中威胁我的做法。别再些这样的信给我；也别接受亚流的理由，也不要在西方听从那些教义，也不要相信Ursacius，Valens和他们的同党。他们所坚称的，都不是从亚他那修来的，而都是为了他们自己的异端。哦，康士坦丢，相信我这位足以做你祖父之老者的话。我现在在撒迪卡的大会中，你和你的兄弟康士坦把我们聚集在一起；为着我的缘故，我要挑战亚他那修的敌人们，若他们在我所在的教会中，若他们有任何反对亚他那修的事情，就让他们公开的宣告；我希望他们能够有自信，别期盼公正的审判会错失任何的事件。我曾经要求过他们，若他们不愿意在整个大会面前出席，最起码要来找我；我也应许他们，若亚他那修被证明有罪，他肯定会被我们拒绝；然而若他被证明无可指责，那就证明他们是诬告者，若他们仍然拒绝与他教堂，我就会说服亚他那修与我一同到西班牙去。亚他那修愿意接受那些条件，不反对我的提议；然而，他们反而不相信他们自己，不赞同我的条件。亚他拿修有一次因你写的信来到你的朝廷，那时他的敌人们都在安提阿，他要求能够被一起或分开召聚到您面前，好让他们说服他，或被证明有罪，或者因着他的在场，他能够被证明他就像他们所描绘的一样，或别再背后定罪他。你连这样的建议都不愿意听，他们也同样的拒绝这样的建议。当他们攻讦他的时候，为什么你还要采信他们的话？当Valens和Ursacius收回他们的指控，并以书面方式忏悔他们的伪控后，你怎么还能够与这样的人为伍？若这件事真是如同他们所谎称的，他们是被迫认罪；当时根本没有士兵在场能够影响他们；你的兄弟也不知道那件事。不！在他的政府中觉得不会发生现在这样的事；神禁止这样的事情。然而，他们乃是自愿的上到罗马，在主教和长老的面前写下了悔过信，也写了友好与和平的信给亚他那修。如今他们却假装那就是施加于他们身上的亚流，并认为这是一件你也不认可的邪恶之事；那么你就不要使用武力；也不要写信给你的朝廷；而应当释放那些被放逐的人，否则，当你在抱怨暴力的同时，他们反而在施加更大的暴力。康士坦什么时候做过那样的事呢？有任何主教被他放逐过？他什么时候像一只疯狗一样的出现在教会的审判庭之中？他的近卫军什么时候强迫人签名去反对某人，让Valens和他的同党来见证这件事？我恳求您，别再这样了，要记得你是一个会死的人。当恐惧审判之日，而保持你的纯洁。别介入教会的事务，也不要命令我们；而要从我们学习。神已经把帝国交付在你的手中；祂却把教会的事务信托给我们；若你抗拒神的命定，他就会偷偷的取走你的帝国，所以你在接管教会的管理之时，要恐惧你的职责，否则你就是犯了大罪。经上记着，该撒的归给该撒，神的归给神（马太二十二21）。圣经不允许我们管理世上的事务，阁下，你也一样不被允许烧香。我乃是为了你的救恩把那些事写给你。关于你那些信件中提及的事，这是我的决定；我不会与亚流派联合；我咒逐他们的异端。我也不会签名反对亚他那修，我和罗马的教会与整个大会都宣布他乃是无罪的。当你了解这点的时候，你自己也要差人，给他许可，让他受尊敬的回到他的国家和他的教会。到底有什么天大的事情竟然会改变你的行为？那些原先是他敌人的人，如今仍然是他的敌人；他们现在窃窃私语对亚他那修的成见（他们并不敢在亚他那修的面前公开宣称那些事情），在你写信给亚他那修前，他们也说针对他的坏话；他们来参加大会的时候，也在国外散布关于亚他那修的坏话。就像我已经说过的，当我要求他们到我这里来的时候，他们却提供不出任何的证据；若他们手中有任何的拯救，他们难道还会如此羞愧的逃跑?小心啊，别被那些邪恶的人影响了，除非你是为了在你和他们间彼此的利益，那么你就要负责了。因着你迎合他们的欲望，因此你也要单独的面对审判。那些人想要借用你的手来伤害他们的敌人，也希望把你变成散布邪恶的推手，好借由你的帮助，在教会中遍撒他们那种被定罪的异端之种子。如今，投身于明显是为了他人的快乐的危险事业并不是一件明智的事。停手吧，我恳求你，哦，康士坦丢，听我的劝告！这就是我要写给你的信，希望你不要蔑视。
45. Lapse of Hosius, due to cruel persecution
HOSIUS的暂离，因着严厉的逼迫
Such were the sentiments, and such the letter, of the Abraham-like old man, Hosius, truly so called. But the Emperor desisted not from his designs, nor ceased to seek an occasion against him; but continued to threaten him severely, with a view either to bring him over by force, or to banish him if he refused to comply. And as the Officers and Satraps of Babylon Daniel 6:5, seeking an occasion against Daniel, found none except in the law of his God; so likewise these present Satraps of impiety were unable to invent any charge against the old man (for this true Hosius, and his blameless life were known to all), except the charge of hatred to their heresy. They therefore proceeded to accuse him; though not under the same circumstances as those others accused Daniel to Darius, for Darius was grieved to hear the charge, but as Jezebel accused Naboth, and as the Jews applied themselves to Herod. And they said, ‘He not only will not subscribe against Athanasius, but also on his account condemns us; and his hatred to the heresy is so great, that he also writes to others, that they should rather suffer death, than become traitors to the truth. For, he says, our beloved Athanasius also is persecuted for the Truth’s sake, and Liberius, Bishop of Rome, and all the rest, are treacherously assailed.’ When this patron of impiety, and Emperor of heresy , Constantius, heard this, and especially that there were others also in the Spains of the same mind as Hosius, after he had tempted them also to subscribe, and was unable to compel them to do so, he sent for Hosius, and instead of banishing him, detained him a whole year in Sirmium. Godless, unholy, without natural affection, he feared not God, he regarded not his father’s affection for Hosius, he reverenced not his great age, for he was now a hundred years old ; but all these things this modern Ahab, this second Belshazzar of our times, disregarded for the sake of impiety. He used such violence towards the old man, and confined him so tightly, that at last, broken by suffering, he was brought, though hardly, to hold communion with Valens, Ursacius, and their fellows, though he would not subscribe against Athanasius. Yet even thus he forgot not his duty, for at the approach of death, as it were by his last testament, he bore witness to the force which had been used towards him, and anathematized the Arian heresy, and gave strict charge that no one should receive it.
这就是被称为如同亚伯拉罕般的老人Hosius所写之信的内容。然而皇帝仍不放弃他的图谋，也不停止追索他；而是继续严厉的威胁他，或者用武力把他逮捕来，或因他拒绝妥协而放逐他。就像巴比伦的官员与捕快们寻找逼迫但以理的机会一样（但以理六5）；除了仇视他们的异端外，今日亵渎神的捕快们也无法发明任何针对老人的罪名（因为这就是Hosius，他无可指责的一生是总所周知的）。于是他们径自定罪他；虽然他们并不是身处于向大流士定罪但以理的景况中，因为大流士在听见对但以理的定罪后还会悲伤，现在的情况更像是耶洗别定罪那波，就像犹太人上告希律一样。他们说，‘他不单单拒绝签名反对亚他那修，也因着他自己的缘故定罪我们；他对于异端的仇恨之深刻，让他不断的写信给别人，叫他们宁愿忍受死亡，也不要成为真理的叛徒。因为他说，我们亲爱的亚他那修，Liberius，罗马的主教，以及其他的人，也因为真理的缘故被逼迫，而被粗暴的放逐到国外。’当这位不敬虔的赞助人，异端的皇帝康士坦丢听见这样的话，特别是在他诱惑多人签名反对亚他那修后，在西班牙还有许多和Hosius持同样观点的人，不愿意妥协的时候，他差人去找Hosius，不是要放逐Hosius，而是把Hosius软禁在Sirmium整整一年。目中无神，肮脏污秽，缺乏人性，他根本不怕神，他也不顾他父亲对Hosius的感清，也无视于老人的年纪，他已经将近一百岁了；他乃是第二个亚哈（Ahad）王，我们今日的（Belshazzar），为了不敬虔的缘故而目空一切。他向老人施暴，紧紧地绑了他，至终，他在痛苦中崩溃了，非常勉强的与Valens，Ursacius和他们的同化交通，然而他还不愿意签名反对亚他那修。他仍未忘记他的职责，在临死之际，这是他最后的见证，他在强加于他身上的暴力前作见证，咒逐亚流异端，并严厉的吩咐任何人都不当接受它。
46. Arbitrary expulsion of so many bishops
任意的解除许多主教的职务
Who that witnessed these things, or that has merely heard of them, will not be greatly amazed, and cry aloud unto the Lord, saying, ‘Will You make a full end of Israel Ezekiel 11:13?’ Who that is acquainted with these proceedings, will not with good reason cry out and say, ‘A wonderful and horrible thing is done in the land;’ and, ‘The heavens are astonished at this, and the earth is even more horribly afraid.’ The fathers of the people and the teachers of the faith are taken away, and the impious are brought into the Churches? Who that saw when Liberius, Bishop of Rome, was banished, and when the great Hosius, the father of the Bishops, suffered these things, or who that saw so many Bishops banished out of Spain and the other parts, could fail to perceive, however little sense he might possess, that the charges against Athanasius also and the rest were false, and altogether mere calumny? For this reason those others also endured all suffering, because they saw plainly that the conspiracies laid against these were founded in falsehood. For what charge was there against Liberius? Or what accusation against the aged Hosius? Who bore even a false witness against Paulinus, and Lucifer, and Dionysius, and Eusebius? Or what sin could be lain to the account of the rest of the banished Bishops, and Presbyters, and Deacons? None whatever; God forbid. There were no charges against them on which a plot for their ruin might be formed; nor was it on the ground of any accusation that they were severally banished. It was an insurrection of impiety against godliness; it was zeal for the Arian heresy, and a prelude to the coming of Antichrist, for whom Constantius is thus preparing the way.
凡眼见那些事件，或只是耳闻它们的人，难道不会惊叹，并向着主呼求，说，‘你难道不能让以色列有个完满的结局吗（以西结十一13）’？凡熟悉这些事件进展的人，难道没有足够的理由呼喊并说，‘地上有了奇妙并恐怖的事；’以及，‘天因此而震惊，地更为恐惧。’人民的父老和真理的教师被挪去，不敬虔者被引入教会？凡看见罗马主教Liberius被放逐，伟大的众主教之父亲Hosius忍受那些事情的时候，或看见许多主教从西班牙和其他各处被放逐的时候，不会意识到，皇帝的做法是毫无意义的，那些针对亚他那修的罪名也都是假造的，不过都是污蔑罢了？因此，那些人因着明确看见所有的阴谋诡计不过都是虚谎的人，也跟着忍受一切的痛苦。针对Liberius的罪名在那里？你要定罪年长的Hosius什么呢？有谁做针对Paulinus，Lucifer，Dionysius和优西比乌的假见证呢？或者，那些被放逐的主教，长老和执事们都是有罪的？都没有；因为神禁止！针对他们腐败的阴谋诡计根本无法构成任何的罪证；那些被粗暴放逐的人身上也根本没有可以被定罪的余地。这完全就是不敬虔针对敬虔的污蔑；是亚流异端的热情，敌基督来临的前奏，因为康士坦丢是他们的开路先锋。
47. Persecution at Alexandria
亚历山大的逼迫
‘After’ he had accomplished all that he desired against the Churches in Italy, and the other parts; after he had banished some, and violently oppressed others, and filled every place with fear, he at last turned his fury, as it had been some pestilential disorder, against Alexandria. This was artfully contrived by the enemies of Christ; for in order that they might have a show of the signatures of many Bishops, and that Athanasius might not have a single Bishop in his persecution to whom he could even complain, they therefore anticipated his proceedings, and filled every place with terror, which they kept up to second them in the prosecution of their designs. But herein they perceived not through their folly that they were not exhibiting the deliberate choice of the Bishops, but rather the violence which themselves had employed; and that, although his brethren should desert him, and his friends and acquaintance stand afar off, and no one be found to sympathise with him and console him, yet far above all these, a refuge with his God was sufficient for him. For Elijah also was alone in his persecution, and God was all in all to the holy man. And the Saviour has given us an example herein, who also was left alone, and exposed to the designs of His enemies, to teach us, that when we are persecuted and deserted by men, we must not faint, but place our hope in Him, and not betray the Truth. For although at first truth may seem to be afflicted, yet even they who persecute shall afterwards acknowledge it.
在皇帝如心所愿的完成针对在意大利以及其他地区之教会的行动‘后’；在他放逐了一些主教，并以暴力镇压其他主教，并使得恐惧蔓延各处后，他终于能够把他的狂怒，就是许多令人厌恶的混乱，导向亚历山大。这就是基督敌人所巧妙设计的；好让他们能够公开展示许多主教的签名，让亚他那修在他的逼迫中找不到认可的主教诉苦，这就是他们期盼的发展，并四处散布恐惧，这是他们所设计的逼迫中之第二波攻势。然而他们愚蠢的没有意识到，他们并不是在展示主教们自愿的决定，而是展示他们所施行的暴力；虽然亚他那修的弟兄们抛弃了他，他的朋友们和熟人回避，没有人同情他并安慰他，然而，在这一切之上，避难于神中对他就是绰绰有余的。因为以利亚在逼迫中也是孤身一人，神对与那为圣人是一切又在一切之内。同样的，救主也为我们立了一个不被抛弃榜样，并曝露了祂对手的图谋，教导我们，当我们被逼迫并被人抛弃的时候，我们千万不要昏聩，而要信靠他，不要出卖真理。因为，虽然真理一开始看起来好像受到了折磨，然而那些逼迫真理的人至终会认识真理。
48. Attacks upon the Alexandrian Church
针对亚历山大教会的攻击
Accordingly they urge on the Emperor, who first writes a menacing letter, which he sends to the Duke and the soldiers. The Notaries Diogenius and Hilarius , and certain Palatines with them, were the bearers of it; upon whose arrival those terrible and cruel outrages were committed against the Church, which I have briefly related a little above , and which are known to all men from the protests put forth by the people, which are inserted at the end of this history, so that any one may read them. Then after these proceedings on the part of Syrianus, after these enormities had been perpetrated, and violence offered to the Virgins, as approving of such conduct and the infliction of these evils upon us, he writes again to the senate and people of Alexandria, instigating the younger men, and requiring them to assemble together, and either to persecute Athanasius, or consider themselves as his enemies. He however had withdrawn before these instructions reached them, and from the time when Syrianus broke into the Church; for he remembered that which was written, ‘Hide yourself as it were for a little moment, until the indignation be overpast Isaiah 26:20.’ One Heraclius, by rank a Count, was the bearer of this letter, and the precursor of a certain George that was dispatched by the Emperor as a spy, for one that was sent from him cannot be a Bishop ; God forbid. And so indeed his conduct and the circumstances which preceded his entrance sufficiently prove.
因此他们督促率先写恐吓信给公爵和士兵的皇帝。Diogenius公证人和Hilarius，以及某些近卫军都结成一伙，带着信件前来。那些来到亚历山大的人针对教会施行恐怖和残忍的暴怒，我在文章的前部已经简略的论到了那个情况，因着百姓的抗议而变得众所共知，我也将它附在这篇历史的后面，好叫多人能够读到那段历史。接着，在发生于Syrianu身上的事，以及那些罪行，和施加于处女身上的暴行，以及认可那些施加于我们身上的暴行后，皇帝再次写信给亚历山大的元老院和百姓，煽动少年人，并要他们结党去逼迫亚他那修或把他们自己当作亚他那修的敌人。然而，亚他那修在在那些指令到达前，Syrianus破门进入教会前，就离开了；因为他记得经上所记的，‘你要躲避一阵子，直到愤怒消失（以赛亚二十六20）。’皇帝的信使Herclius，是位伯爵，皇帝差来的那个乔治的间谍前辈，因为皇帝差来的不可能是主教；神禁止。他在进入亚历山大之前的行为与言论就已经证明了他的身份。
49 and 50. Hypocrisy of the pretended respect of Constantius for his brother’s memory
康士坦丢对其兄弟的虚伪
Heraclius then published the letter, which reflected great disgrace upon the writer. For whereas, when the great Hosius wrote to Constantius, he had been unable to make out any plausible pretext for his change of conduct, he now invented an excuse much more discreditable to himself and his advisers. He said, ‘From regard to the affection I entertained towards my brother of divine and pious memory, I endured for a time the coming of Athanasius among you.’ This proves that he has both broken his promise, and behaved ungratefully to his brother after his death. He then declares him to be, as indeed he is, ‘deserving of divine and pious remembrance;’ yet as regards a command of his, or to use his own language, the ‘affection’ he bore him, even though he complied merely ‘for the sake’ of the blessed Constans, he ought to deal fairly by his brother, and make himself heir to his sentiments as well as to the Empire. But, although, when seeking to obtain his just rights, he deposed Vetranio, with the question, ‘To whom does the inheritance belong after a brother’s death ?’ yet for the sake of the accursed heresy of the enemies of Christ, he disregards the claims of justice, and behaves undutifully towards his brethren. Nay, for the sake of this heresy, he would not consent to observe even his father’s wishes without infringement; but, in what he may gratify these impious men, he pretends to adopt his intention, while in order to distress the others, he cares not to show the reverence which is due unto a father. For in consequence of the calumnies of Eusebius and his fellows, his father sent the Bishop for a time into Gaul to avoid the cruelty of his persecutors (this was shown by the blessed Constantine, the brother of the former, after their father’s death, as appears by his letters ), but he would not be persuaded by Eusebius and his fellows to send the person whom they desired for a Bishop, but prevented the accomplishment of their wishes, and put a stop to their attempts with severe threats.
Hiraclius随后公布了皇帝的信，对于其作者而言是极大的羞辱。当伟大的Hosius写信给康士坦丢的时候，皇帝根本不能为对其资深行为的指控炮制出任何说得过去的说法，他如今虚构出一个更自取其辱的借口。他说，‘当亚他拿修住在你们那里的时候，我忍受着对于我兄弟圣洁与敬虔的记忆。’这就证明他老早就违反了他的应许，在他的兄弟死后就自食其言。他接着就以罔顾事实的方式宣布，他的兄弟乃是‘配得过圣洁与敬虔的回忆；’然而，关于他的命令，或用他自己的话说，他为着他兄弟而有的‘喜爱’，尽管他只是为了有福的康士坦‘的缘故’，他也应该公正的对待他的兄弟，让他成为他兄弟意见的继承人，就像他是帝国的继承人一样。但是，在获得法律上的权利的同时，他用一个问题放逐了Vetranio，‘在我的兄弟死后，他的遗产归给谁？’但是为了那个基督敌人之当受咒诅之异端的缘故，他完全无视于他自己对于公义的宣告，做出对其兄弟极不负责的事情。啊，为了这个异端的缘故，他甚至不能容许他父亲的遗愿得以被完整的执行；但是，为了鼓动那些不敬虔的人，他假装采用了他兄弟的观点，同时为了使其他的人破产潦倒，他根本不想展现出他对于自己父亲的尊敬。因此，因着优西比乌和他的跟随者之污蔑，他的复兴有一次差派了主教去高卢，好避免逼迫他之人的残暴（这是由康士坦丁，前者的兄弟，在其父亲死后的信件中所说的），然而他却为被优西比乌和他的跟随者所鼓动而差派他们的人选为主教，而是避免满足他们的欲望，并阻止了他们苛刻的威胁。